2408-932XResearch Result. Social Studies and Humanities2408-932X10.18413/2408-932X-2021-7-2-0-32424RESEARCHES<strong>The Ontology of the Sacred and the Phenomenology of the Mythological in Archaic Property Practices</strong><br /> &nbsp;<strong>The Ontology of the Sacred and the Phenomenology of the Mythological in Archaic Property Practices</strong><br /> &nbsp;SeymoraPyotr U.SeymoraPyotr U.Simora68@mail.ruBelgorod State Institute of Arts and Culture20217200

Philosophers and theologians of antiquity were preoccupied with the problem of the origins of human existence and consciousness, but this remains a mystery for modern scientists, naturalists and humanitarians. The author proceeds from the distinction between the sacredness of myth and the sacredness of religion, which regulated the main spheres of human activity in the course of human history, including the primary property relations. Property in the archaic period was determined entirely by dual relations (we&nbsp;&ndash; they; friends &ndash; foes; seniors &ndash; juniors; men&nbsp;&ndash; women; old people&nbsp;&ndash; children) and also had two dimensions: collective and individual. Collective property was regulated by a myth (taboo) and was the sacred in the ontology of man and the tribal community, which was protected by all means, material and symbolic. Individual property is linked to the ontology of anthropological corporeality and has also had mythological and symbolic sanctioning.

Philosophers and theologians of antiquity were preoccupied with the problem of the origins of human existence and consciousness, but this remains a mystery for modern scientists, naturalists and humanitarians. The author proceeds from the distinction between the sacredness of myth and the sacredness of religion, which regulated the main spheres of human activity in the course of human history, including the primary property relations. Property in the archaic period was determined entirely by dual relations (we&nbsp;&ndash; they; friends &ndash; foes; seniors &ndash; juniors; men&nbsp;&ndash; women; old people&nbsp;&ndash; children) and also had two dimensions: collective and individual. Collective property was regulated by a myth (taboo) and was the sacred in the ontology of man and the tribal community, which was protected by all means, material and symbolic. Individual property is linked to the ontology of anthropological corporeality and has also had mythological and symbolic sanctioning.

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