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In conclusion, I would like to say a few words about the mythologist. In thisthe term has some kind of grandiloquence and nadejnosti. You can anticipatehowever, that the future mythologist, as soon as it shows up, will facea number of methodological challenges, if not, then at leastemotional order. Of course, it will not be difficult to justify theiractivity. Whatever his wandering, you can always say thatand mythology involved in the creation of the world; if we consider the fundamentalthe fact that people in bourgeois society continually immersed inpseudopsis, the task of the mythologist is to open under the innocuousshell the simple life relationships lurking in their dovethe alienation which this innocence have to do is acceptable.Therefore, the exposure by mythologist and is the politicalact, affirming the idea of the responsibility of language, he thereby posits itfreedom. In this sense, the mythology certainly are in AGREEMENT with the world, butnot with the way he is and how he wants to be (Brecht usedin this case, the word comfortable with ambiguity: Einverstansnis 'consent',lit. 'understanding', which means at the same time and lifting the world and the consentwith him). This harmony justifies the mythologist existence, but not enough forhim; still, its underlying status is determined by viluchinskiy of companies.'Called to life by political reality, it is nevertheless far fromher. It mythologist is a metalanguage, it is nothing on impact, themore she exposes; but in whose eyes? The task of the mythologist is alwaysambiguous because of his ethical position. He can participate inrevolutionary action only by proxy, hence bringdienst inthe performance of its functions, some tension and diligencesketch and over-simplification characteristic of anyintellectual activity, openly associated with the policy("unaffiliated" literature are infinitely more 'elegant', the metalanguage isits natural environment).
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