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.And this image has a remarkable20its representations, the more naturalized they become.The fact of feature: it is upside down.The status of the bourgeoisie is139 140 particular, historical: man as represented by it is universal, eternal.The bourgeois class has precisely built its power on technical,Myth is depoliticized speechscientific progress, on an unlimited transformation of nature:bourgeois ideology yields in return an unchangeable nature.Thefirst bourgeois philosophers pervaded the world withsignifications, subjected all things to an idea of the rational, andAnd this is where we come back to myth.Semiology has taught usdecreed that they were meant for man: bourgeois ideology is of thethat myth has the task of giving an historical intention a naturalscientistic or the intuitive kind, it records facts or perceives values,justification, and making contingency appear eternal.Now thisbut refuses explanations; the order of the world can be seen asprocess is exactly that of bourgeois ideology.If our society issufficient or ineffable, it is never seen as significant.Finally, theobjectively the privileged field of mythical significations, it isbasic idea of a perfectible mobile world, produces the invertedbecause formally myth is the most appropriate instrument for theimage of an unchanging humanity, characterized by an indefiniteideological inversion which defines this society: at all the levels ofrepetition of its identity.In a word, in the contemporary bourgeoishuman communication, myth operates the inversion of anti-physissociety, the passage from the real to the ideological is defined asinto pseudo-physis.that from an anti-physis to a pseudo-physis.What the world supplies to myth is an historical reality, defined,even if this goes back quite a while, by the way in which men haveproduced or used it; and what myth gives in return is a naturalimage of this reality.And just as bourgeois ideology is defined bythe abandonment of the name 'bourgeois', myth is constituted bythe loss of the historical quality of things: in it, things lose thememory that they once were made.The world enters language as adialectical relation between activities, between human actions; itcomes out of myth as a harmonious display of essences.Aconjuring trick has taken place; it has turned reality inside out, ithas emptied it of history and has filled it with nature, it hasremoved from things their human meaning so as to make themsignify a human insignificance.The function of myth is to emptyreality: it is, literally, a ceaseless flowing out, a haemorrhage, orperhaps an evaporation, in short a perceptible absence.It is now possible to complete the semiological definition of mythin a bourgeois society: myth is depoliticized speech.One mustnaturally understand political in its deeper meaning, as describingthe whole of human relations in their real, social structure, in theirpower of making the world; one must above all give an activevalue to the prefix de-: here it represents an operational movement,it permanently embodies a defaulting.In the case of the soldier-141 142 Negro, for instance, what is got rid of is certainly not French political quality of the object has faded like a colour, but theimperiality (on the contrary, since what must be actualized is its slightest thing can bring back its strength brutally: what is morepresence); it is the contingent, historical, in one word: fabricated, natural than the sea? and what more 'political' than the seaquality of colonialism.Myth does not deny things, on the contrary, celebrated by the makers of the film The Lost Continent? 23its function is to talk about them; simply, it purifies them, it makesthem innocent, it gives them a natural and eternal justification, it In fact, metalanguage constitutes a kind of preserve for myth.Mengives them a clarity which is not that of an explanation but that of a do not have with myth a relationship based on truth but on use:statement of fact.If I state the fact of French imperiality without they depoliticize according to their needs.Some mythical objectsexplaining it, I am very near to finding that it is natural and goes are left dormant for a time; they are then no more than vaguewithout saying: I am reassured.In passing from history to nature, mythical schemata whose political load seems almost neutral.Butmyth acts economically: it abolishes the complexity of human acts, this indicates only that their situation has brought this about, notit gives them the simplicity of essences, it does away with all that their structure is different [ Pobierz całość w formacie PDF ]
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.And this image has a remarkable20its representations, the more naturalized they become.The fact of feature: it is upside down.The status of the bourgeoisie is139 140 particular, historical: man as represented by it is universal, eternal.The bourgeois class has precisely built its power on technical,Myth is depoliticized speechscientific progress, on an unlimited transformation of nature:bourgeois ideology yields in return an unchangeable nature.Thefirst bourgeois philosophers pervaded the world withsignifications, subjected all things to an idea of the rational, andAnd this is where we come back to myth.Semiology has taught usdecreed that they were meant for man: bourgeois ideology is of thethat myth has the task of giving an historical intention a naturalscientistic or the intuitive kind, it records facts or perceives values,justification, and making contingency appear eternal.Now thisbut refuses explanations; the order of the world can be seen asprocess is exactly that of bourgeois ideology.If our society issufficient or ineffable, it is never seen as significant.Finally, theobjectively the privileged field of mythical significations, it isbasic idea of a perfectible mobile world, produces the invertedbecause formally myth is the most appropriate instrument for theimage of an unchanging humanity, characterized by an indefiniteideological inversion which defines this society: at all the levels ofrepetition of its identity.In a word, in the contemporary bourgeoishuman communication, myth operates the inversion of anti-physissociety, the passage from the real to the ideological is defined asinto pseudo-physis.that from an anti-physis to a pseudo-physis.What the world supplies to myth is an historical reality, defined,even if this goes back quite a while, by the way in which men haveproduced or used it; and what myth gives in return is a naturalimage of this reality.And just as bourgeois ideology is defined bythe abandonment of the name 'bourgeois', myth is constituted bythe loss of the historical quality of things: in it, things lose thememory that they once were made.The world enters language as adialectical relation between activities, between human actions; itcomes out of myth as a harmonious display of essences.Aconjuring trick has taken place; it has turned reality inside out, ithas emptied it of history and has filled it with nature, it hasremoved from things their human meaning so as to make themsignify a human insignificance.The function of myth is to emptyreality: it is, literally, a ceaseless flowing out, a haemorrhage, orperhaps an evaporation, in short a perceptible absence.It is now possible to complete the semiological definition of mythin a bourgeois society: myth is depoliticized speech.One mustnaturally understand political in its deeper meaning, as describingthe whole of human relations in their real, social structure, in theirpower of making the world; one must above all give an activevalue to the prefix de-: here it represents an operational movement,it permanently embodies a defaulting.In the case of the soldier-141 142 Negro, for instance, what is got rid of is certainly not French political quality of the object has faded like a colour, but theimperiality (on the contrary, since what must be actualized is its slightest thing can bring back its strength brutally: what is morepresence); it is the contingent, historical, in one word: fabricated, natural than the sea? and what more 'political' than the seaquality of colonialism.Myth does not deny things, on the contrary, celebrated by the makers of the film The Lost Continent? 23its function is to talk about them; simply, it purifies them, it makesthem innocent, it gives them a natural and eternal justification, it In fact, metalanguage constitutes a kind of preserve for myth.Mengives them a clarity which is not that of an explanation but that of a do not have with myth a relationship based on truth but on use:statement of fact.If I state the fact of French imperiality without they depoliticize according to their needs.Some mythical objectsexplaining it, I am very near to finding that it is natural and goes are left dormant for a time; they are then no more than vaguewithout saying: I am reassured.In passing from history to nature, mythical schemata whose political load seems almost neutral.Butmyth acts economically: it abolishes the complexity of human acts, this indicates only that their situation has brought this about, notit gives them the simplicity of essences, it does away with all that their structure is different [ Pobierz całość w formacie PDF ]