The article is devoted to the changes in late Soviet Egyptology, which characterize new features in its development, manifested in the post-war period and developed to the maximum in the 1970s – 1980s. The author believes that the Soviet Egyptological school, which raised itself to the legacy of the school of B.A. Turaev, in fact it was created anew by V.V. Struve, while a feature of its development was the fact that both a formal leader (V.V. Struve himself) and an informal leader (Yu.Ya. Perepyolkin) existed in it. This determined the fact that the revision of views on ancient Egyptian society, which takes place in the late Soviet period, was somewhat different from how there was a change in views on the history of ancient Mesopotamia.Instead of a rather clearly defined conflict of generations in Soviet Assyriology, in Soviet Egyptology, on the contrary, there was a gradual, outwardly conflict-free change of landmarks. Despite the fact that there were attempts at a limited revision of Struve's concept from a general theoretical standpoint (I.A. Stuchevsky), nevertheless, the main line was to establish the cult of working with historical data, which ultimately led to a consistent tendency to abandon the use of modern terms to describe the social reality of ancient Egypt (O.D.Berlev, E.S.Bogoslovsky).From a theoretical point of view, the searches of Soviet Egyptologists were most similar to not fully reflected neopositivism, while further theoretical evolution was hampered by both external circumstances (in the form of Marxist-Leninist ideology) and the aforementioned orientation toward working with particular historical facts.