In the twentieth century the scientists began to learn such phenomenon as mythical (mythological) thinking. Some of them considered that "mythical thinking on the certain phase of development is the only possible, necessary, rational; it is peculiar not to any special time but people of all the times who are on the certain degree of thought evolution; it is formal, i.e. it does not exclude any content: either religious, philosophical or scientific" [Potebnya 1976: 260]. If to uphold this point of view it is possible to allege that in the modern twenty-first century myth-making did not lose its significance and actively develops nowadays. After all, as Potebnya asserted, thinking is called mythological only then when "an image is called objective and therefore is entirely transferred as reason for the subsequent conclusions about characteristics of the signified" [Potebnya 1976: 243].
It means that "the difference between mythical and non-mythical thinking consists in the statement that the more non-mythical thinking the more clearly is perception that the previous content of our thought is only the subjective method of perception; the more mythical thinking the more it is represented as sourse of perception" [Ibid.: 240; the italics belongs to the author. – N. Sh.].
The mythological thinking is described also by E. Levkievskaya in her book "Myths of the Russian nation". She considers that "for the person having mythological thinking myth is particularly practical knowledge with which he follows in real life like we in daily life follow the knowledge of highway regulations or personal hygiene" [Levkievskaya 2003: 4]. The author illustrates her thought with the following example: while losing his way in the forest a man, if he lives under the laws of myth, knows that it is wood-goblin who did him much harm. The wood-goblin could manage doing it because the man entered the forest without blessing. To unload the power of the creature of the other world and find the way home the one should lay the clothes off, to turn it inside out and put it on again – everything is upturned he other world [Ibid.]
It is really difficult to escape the influence of myth. It is eternal and omnipresent. The French scientist Roland Barthes affirmed that "myths overtake a person always and everywhere, they dispatch him to that immovable prototype which does not let him to live by his own live. Myths do not allow to breath easily (like a bloodsucker lodged inside the organism) and outline the narrow radius for the human activity where a person is allowed to fret not trying even somehow to change… the world. Myths represent the constant and tiresome exaction, insidious and uncompromising demand, for all people to recognize themselves in that eternal and nevertheless dated image that was once created, alledgedly once and for all" [Barthes 1989: 126].
But if the final deliverance from myth is really difficult the control of its influence is possible for everyone.
1.2. The concept of "a mythologeme" as the way of socio-cultural processes
The term "culture" in "The Dictionary of Russian Language" (edited by A.P. Evgenjeva in one of its meanings is explained as "the complex of the achievements of the human society in the industrial, social, and spiritual life" [The Dictionary 1986: 148]. The author of the given research accounts in the same way, and in the research "culture" would be understood according to the definition given in "The Dictionary of Russian Language" edited by A.P. Evgenjeva.