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If myth is depoliticized way, he can becontrasted at .as one type of language that RETAINS itsof a political nature. Here it is necessary to refer back to the distinctionlanguage-object and metalanguage. If I'm a lumberjack and I need to call the tree thatI want to cut, then regardless of his statements I'm dealing withdirectly from this tree, and not to speak ABOUT wood. Somy tongue has in this case an operational nature, it is related to the subjecttransitive: between me and the tree is only for my work, that isaction, this is political language; he representerait nature only to theextent that I convert, is the language with which IAct upon the object; the tree, for me not the way, but the meaning of my actions. Butif I'm not a lumberjack, I can't deal directly with this tree, II can only speak About the tree, ABOUT the tree, my language is notis the instrument of influence on him, on the contrary, singing treebecomes a weapon of my tongue now between me and the tree therenontransitive .the attitude, the tree is no longer the meaning of reality asobject of human action, but becomes a WAY COMING INTO MYDISPOSAL. In relation to the real language of the woodcutter, I create secondarylanguage, i.e. the metalanguage with which to manipulate you, and theirnames, and which refers to the primary language as isimitating a gesture to the real action. This secondary language is not entirelymythical, but it is there and lives a myth, because it can reactonly such items that have already been mediated by primary language.
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