In Mythologies, Barthes defines the notion of myth as a second-order sign, building upon Saussure’s semiological system of signifier and signified. In order to avoid confusion and ambiguity, Barthes calls the signifier form whereas the signified is still referred to as concept. When combined together, we have the signification or myth. The reason for the change in terminology is that in the creation of myth, the sign becomes the signifier, which relates to a new signified, forming a completely new “sign”. (refer to diagram on p.81). As a result, a new meaning is created that goes beyond the linguistic meaning. According to Barthes, this serves two purposes: “it points out and it notifies, it makes us understand something and it imposes it on us …” (p.83).

One example cited by Saussure of how the notion of myth functions is through the front cover from Paris Match, showing a young Negro in a French uniform saluting with his eyes uplifted. The signifier (a black soldier saluting) and the signified (the idea of Frenchness, militariness) appear to convey the message that France “is a great Empire, that all her sons, without any colour discrimination, faithfully serve under her flag, …” (p.82). However, this is not explicit from the picture but seems rather to insinuate the myth of extreme fidelity as well as the puissance of France. Thus, the signification is formed from the combination of the signifier and an “imposed” signified. This makes clear the objective of myth outlined above in that it conveys a particular message that is in a way forced upon us. This often happens through mass advertising, propaganda or indoctrination.

I will now comment on “Soap-powders and Detergents” from the text. Barthes compares the advertising of two different types of soap: Omo and Persil in aims of showing how these products are sold based on what they signify. He essentially describes how each type of soap pertains to dirt. On the one hand, chlorinated fluids “kill” dirt and in some cases can burn the object. On the other hand, powders are “separating agents” and gently liberate the dirt from the object. There is a clear opposition in the respective relationships of signifier and signified. One agent is violent whereas the other is less aggressive. Persil Whiteness compares two objects, one of which is whiter than the other in order to appeal to a consumer’s concern for social appearances. Omo includes the consumer in the cleaning process emphasizing him as an “accomplice of a liberation”, removing dirt through a deep and foaming action. Although this analysis seems humorous and completely ridiculous, Barthes shows how consumers are often sold things based on mythical ideas that conceal the actual reality. Both advertisements portray soaps in a laudable way, relating foam to luxury, spirituality and miracle. But the reality is, soap powders involve an “abrasive modification of matter” (85).

The end proves to be ironic since although both products (Persil and Omo) seem to be competing against one another, they are “one and the same” (86) company: Unilever. This example shows how the simple change of a linguistic element (the signified) masks a premeditated motive for social and psychological control.