If we interpret myths as a desire for control and domination over reality, it may not be an exaggeration to say that most of us humans have a tendency towards myth-making. Our beliefs and convictions are a form of myth-making about real matters. The theories that arise in the humanities or even in technical and engineering sciences are in a way a myth-making about reality. Perhaps reality is terrifying for us. Humans instinctively turned to myth-making from ancient times based on the rule of “fear of attack” to escape from fears and also fear of reality, so that with the help of myths, they could attack what causes their fears. In this way, mastering and controlling reality becomes a way to escape from the fear of reality. Now we can answer the question of what is a myth? A myth is a virtual world. A world for conquering and dominating reality. Each of us humans lives in a virtual world. A world that is the product of our beliefs and convictions. In another sense

In this article, I will explain that the empty spaces that exist in society and in the mind are nothing but sources of censorship. In fact, myths emerge where we are confronted with sources of censorship. Sources of censorship begin with human experiences and continue to centers of power.

What is the virtual world?

The virtual world is an unreal world. Space, place, and time in the virtual world are spaces, places, and times that do not exist in reality. Objects, signs, and symbols contain effects, meanings, and influences that are not created from the real relationship between humans and existence. The concept of the virtual world that the writer is discussing in this sentence is different from what is commonly referred to as the virtual world of the internet. The internet space and all that is related to the technical and media system can be turned into tools for virtualizing the real world of humans and society; however, the writer’s intention of the virtual world is a mental world that is the result of a series of factors that originate from reality, but when they enter the mind, they become symbols. Real reality and objects never find their way into the mind. For example, when we face fire and look at it, no fiery object directly enters our mind. As the philosophers say, if such a thing happened

If we want to speak in the language of Kant, the virtual world is a world in which we are faced with phenomena or appearances. Phenomena are images of real objects and affairs that are formed in our minds. Kant calls real objects and affairs noumena. In other words, the difference between noumena and phenomena is the difference between being and appearance. The pencil that I hold in my hand and write with, or the laptop that I am typing on, are real objects, but as I mentioned in the example of fire, these objects do not directly come down to our minds. What exists in our minds are symbols of these objects and affairs. There is always a deep valley between being and appearance. The human mind does not deal with beings, it deals with appearances. One of the reasons for human inclination towards myth-making is this symbolic mind of humans. Myths often have symbolic and symbolic aspects; although over time, these symbols and symbols turn into real affairs. For example

A superficial look at symbols increases our distance from real matters, or the so-called “numens” and realities. One of the characteristics of myths that I have previously described before Roland Barthes’ statement is the penetration into these superficial symbols and stealing and taking over them. Now, if we want to define Roland Barthes’ definition of myths in relation to the process of myth-making in cultures and societies, we must search for a relationship between myths and the pursuit of power. Power and myth merge in the existence of heroes. “Heroes are the appearances of human myths. Myths cannot survive without appearances. Each myth seeks an appearance to search for the customs and conscience of humans and to remain in the tribes, and over time, these appearances themselves become myths. Appearances gain power and learn the secret of becoming sacred in the mythical field of play. Myths are born in the mental mechanism that creates a barrier between humans and reality. When gods and saints appear in the form of words,

In this regard, if we want to examine the role of censorship in creating empty spaces and filling them, we must pay attention to its dual role: in the relationship between humans and society with reality, censorship regulates these relationships in a dual function. On the one hand, it cuts off the relationship between humans and reality, taking away the direct access to sources of knowledge and information, and on the other hand, censorship fills the empty spaces and gaps between humans and reality with sources of power through filtering. Power is not just political power. Local powers, cultural powers, economic powers, and ideological powers can all fill the gap between society and reality and take on the role of making decisions and choices for society through filtering. At the same time, myths are a tool for filtering and filling the empty spaces between humans and reality. All centers of power try to become the decision-makers and representatives of society by creating myths. In his book “The Myth of the State,” Ernst Cassirer points out that

“When reality is not just something to be seen, but something to be experienced and lived, the creation of a virtual world becomes a necessary part of our real lives. This virtual world itself becomes a reality. When Hegel said that what is real is rational and what is rational is real, he had not yet heard of the amazing technologies of media and control. The powers that be, in the guise of reason, determine what is real and what is not. Even colors, smells, and tastes are determined by these powers. Economic powers dictate the taste of society, and political powers create their own narratives of reality. When these fabricated narratives and myths invade the empty spaces of our minds, the symbols that exist within our minds bear no resemblance to reality. One of the ways that power operates is by addicting the manipulated mind to storytelling. A mind addicted to storytelling cannot comprehend the language of reality and is unable to connect with it without the help of myths. The important thing to note is that the

Censorship sources

If we are all trapped in the virtual world, then we must find a way to communicate and understand each other. If every culture and virtual world has its own language, common languages and cultures may not be enough to connect people in their own colonies, as each individual has their own unique experiences, connections, and teachings that cannot be shared with those of the same culture. There is always a deep valley between humans and reality that seems impossible to fill. The question is, can we cross this valley and find a way from the symbolic world to the real world? Kant says we can, but only through three ways: ethics, freedom, and God. By using ethics, freedom, and God, we can get closer to the real world and align symbols with realities. The pursuit of understanding reality and getting closer to it is a significant part of human historical and cognitive efforts. This effort is a part of human history in the fight against myths and censorship. Therefore, it is important to first discuss the

Censorship, in general terms, is a type of inspection, deletion, screening, and purification of text. The writer attempts to use a more general definition, which can also have philosophical implications, instead of common and technical definitions. Here, we call censorship all the factors and sources that indirectly affect the relationship between humans and society. Let’s go back to the lived experiences of humans and individuals. From birth, the human mind is nothing more than a blank and raw page, regardless of what is related to their nature or human disposition. The temperament of individuals is not something that can be denied from birth. We had three kittens in the house from one mother. These three kittens have now grown up with completely different personalities. The upbringing factors for all three have been the same. The temperamental characteristics of these three kittens have been encoded from birth, and we have no knowledge of how these traits were encoded. Until today, and as far as the writer’s information is concerned, biology and neuroscience

With the definition we have provided for identity, personality, and the virtual world, all factors shaping the virtual world are considered as sources of censorship. These sources have indirectly affected the relationship between humans and reality. The government and government censorship are a part of these sources in the virtual world. Book censorship is the least common form of censorship, while government censorship of the media is the most common. Censorship of art and cinema falls in the middle of government censorship. In fact, from another perspective, censorship of art and cinema may be the most prevalent, as journalists, although under pressure, are still able to convey their message in any language, but cinema cannot convey its message as artistically as it should. Censorship in the “sources of identity,” which is a social issue, is also present in desires, beliefs, and convictions. These are the foundations of censorship in any society. If these sources did not exist, no government would be able to censor. Essentially, a censoring

Fighting censorship and returning to reality

Realism fans try to accuse their opponents and enemies of being idealists. Perhaps this bad habit first appeared in history of thought by Lenin and Stalin. They would first accuse their opponents of idealism, and then by equating idealism with a kind of “philosophical heresy”, they would criticize them. Lenin’s book “Materialism and Empirio-Criticism” is truly worth reading in this regard. As far as the author knows, this book is the starting point of these two equating, which has caused numerous damages in the world of thought until today. Lenin’s intense attack on idealism and its heresies created a general philosophical epidemic that was taken up by Leninists and especially later by Stalinists in the world of thought. He is surprised at one point that why in the eyes of idealist philosophers, idealism is not considered shameful, but for those who think like him, it is considered shameful. He also criticizes Kant, who claimed to have

The purpose of mentioning the above lines is to show the difference between realism and pragmatism. Realism, with a positivist approach, tries to justify a reality that is reflected in power perceptions. Realism believes that the world is as it is. The world of politics is a field of possibilities. Power is the most real and tangible political element on the scene. Conflicts for access to power stem from the principle of scarcity, which has limited the distribution of power resources. Balance of power is another rule that pulls conflicts towards a point of equilibrium. Realism is averse to truth and is driven by interests and benefits. According to Morgenthau, one of the prominent theorists of realism, interests and power are mental concepts. From this perspective, interests and benefits are determined by power. Morgenthau is the highest example of the realist school. He has had the most influence on international relations theories in universities. Morgenthau recognizes two concepts of national interests and power as key concepts

Realism is seeing reality as it is. But realism or realism is surrendering to the realities created by the myth of power. To see reality as it is, we must recognize the myths and origins of myths, censors and sources of censorship. Realism requires us to ignore the discriminations, contradictions, inequalities, wars and hostilities, which are the sources of war and hostility, and to consider their existence as part of the necessities of resource distribution. Realism demands that we, as humans, with our greedy nature and self-interest, find more talents and have more access to resources and power and wealth, despite scarce resources. One of the characteristics of realism is ignoring history. Let’s assume that resources are scarce and talents are distributed unevenly among individuals and society. But the contradictions, discriminations and inequalities that do not arise overnight, but are the product of human history. We cannot ignore history, but it is enough to find the role of censorship sources in controlling reality and turning them

The result of the conversation

“Now that it has been realized how intermediaries turn human relationships into indirect realities through censorship tools, now that it has been understood how sources of power strive to cover their mental myths with the cloak of reality through censorship, we will win more than ever in the fight against censorship. We will win more than ever in understanding how methods that try to bypass the truth using general concepts or ambiguous language, or remain silent, become tools of censorship. We will win more than ever in understanding the role of intellectuals in enlightenment and transparency. We will win more than ever in recognizing the fact that the fight against censorship and intermediaries is not only the most important and vital need of our society, but also the need of societies where media technology has turned democracies into virtual worlds, making them tools for virtualizing choices, decision-making, and ultimately legitimizing violations.”

In conclusion, we have recognized the distinction between realism and reality, and saw the fight against censorship and myths as the solution to returning to reality. In this way, in reality, the relationship between humans and reality becomes direct and unmediated. Realism provides humans with the most important means of discovering the truth. Contrary to initial assumptions, realism, due to ignoring contradictions, discrimination, and inequalities, hostilities and wars, and the resources that have caused their emergence, and ignoring the ups and downs of social, political, and economic developments, widens the gap between humans and reality due to the dominance of hegemonic powers. Finally, we considered the fight against censorship from within and beyond borders as the solution to returning to reality and eradicating the virtual and mythical world.

Notes:

1- Bart, Roland, “Myth and Language”, translated by Yousef Abazari, Arghanoon Quarterly, 1380, issue 18.

2- Eliade, Mircea, “Myth’s Perspective”, translated by Jalal Setari, Tehran: Tous Publications, 1392 (3rd edition), p. 117.

3- Active, Ahmad, “Political Legends”, Tehran: Khaneye Ketab Publications, 1388, p. 32.

4- Lash, Scott, “Postmodernism Sociology”, translated by Shapur Bahyan, Tehran: Qoqnoos Publications, 1383.

5- Copplestone, Frederick Charles, “Kant”, translated by Manouchehr Bozorgmehr, Tehran: Sharif University of Technology Scientific Publications Institute, 1360.

6- Jenkins, Richard, “Social Identity”, translated by Touraj Yarahmadi, Tehran: Shiraze Publications, 1394, p. 25.

7- Adorno, Theodor, and Horkheimer, Max, “Dialectic of Enlightenment”, translated by Morad Farhadpour and Omid Mehragan, Tehran: Gam-e-No Publication, 1383, p. 69.

8- Active, Ahmad, “The Legend of Realism, Criticism of Realism”, Gooya News website, 4 Dey month 1384.