By David Daniel Romero Robles.
In recent times, I have been interested in reflecting on the subject, dedicating time to it, the dynamics of life that I lead due to my ideological and professional training makes it inevitable not paying attention to the different discursive positions that are manifested in orality, in writing or even in bodily expression, the ultimate goal is individual and collective persuasion; It is not a simple process, in the history of humanity it has even been conceived as an art.
Only as a reference, it would be necessary to take two primary methods to disseminate ideological positions, I believe that these are the two that have the greatest force in the incidence of Western life. The maieutics proposed by Socrates (Greece 469 – 399 BC), the method consists of questioning a person or group of people with the purpose of making them achieve knowledge through their own reflections; and the dialectical method proposed by Plato (Greece 427 – 347 BC), which consists of the opposition of an idea called thesis and the contradictions of the same idea called antithesis and from the dissertation of both, the synthesis is reached. Of course, there are more methods that affect social construction, and men and women in the history of different civilizations who were great references, all of them using the power of the word.
There are three clear orientations in the power of the word under our social context; in the first are those who use the word to strengthen a regime (in the political, religious, economic, cultural, even in relationships); words of encouragement, improvement, motivation, gratitude, peace, joy and above all respect, since the search to maintain quotas of power or consolidation of it is evident. In the second orientation, there are those who use it in order to destroy those who hold power or power quotas; words of hatred, war, that display the opposite, denounce its function even its life itself. These two orientations of the word are the ones that we find most constantly and, unfortunately, they not only polarize the individuals who dispute power, they also polarize the social groups they have managed to persuade; these disputes have marked the distancing of social groups and societies themselves due to the diversity of thought and construction of truth. The last orientation is to rethink the word not as an instrument of power but as a tool that allows us to deconstruct power through it, to make a pause and question the existence of the word, its strength linked to emotional conditions, to the sensations that whispers provoke, yes, to philosophize, an exercise that has been forgotten by these new generations.
The electoral process is approaching, federal and local deputies, mayors, communal government councils and governors will be elected, the race has begun to assume a space of power and one of the most important instruments to achieve it will be the force of the word, the different Actors have prepared for this moment, seeking to be congruent between saying and doing, to persuade individually and collectively to carry out their mission, of course, this in the best of cases seeking democratic principles, however, this is not always the case, in Most of the cases they belong to consolidated power groups and these occur in all scenarios; For this reason, it will not always be the best profiles who arrive at a position, in different cases they will be the most disciplined, those who do not question, those who are subordinate to the power group to which they belong, therefore the importance of the power of the word because it does not It should only be an instrument to persuade individually and collectively, it should also serve to persuade power groups; Whoever achieves it will impose its truth, not as something abstract and eternal, it will be temporary, it will naturally lose the power with which it was created.
P`urhepecha translation by Jesús Morales Figueroa
Ini uexrhurhinikueecha jimbo jankuaresntaska eratsentani iirhi ambe, jimbokani no uaaka isku exeni uekasïnga sani mindakuni juchaari eratsekuani, juchaarhi uandakuani, juchaari karakatani na emenga jucha exejka ini ambe. Ka na emenga uranhajka
Uaakani tsimani jasï ambe urhani emengarhini marhuacheoka eskani ji miteoka na emenga eratsenhajka urhani juchaari uandakuani, i tsimaperani uinhapekua jukasti ma parakpenirhu, Ma jindeesti emengarhini marhoacheoka miteni andi jimboksïsï marhu k’uiripuecha urajka uandakuani.
Mayeutica, jindeesti enga uraka Sokratesi (Greece 469- 399 BC) inde uandakua marhuasïndi kuramarperakua ma k’uiripuni o istu ma kunkuarhikuani, eskaksï miteoka andiksïsï urajki uandakuani ka ambe jimbo. Ka materhu jindesti materhu jasï uandakua emenga xaratapka Platoni (Greece 247 – 347 BC) i marhuasïndi miteni jurimbekuarhu isï emenga menderhuini uandantajka karantskatarhu ka emenga marhuajka istu miteni sanderhu ambe na emenga irekajka k’uiripu xani ts’ihueritiicha ka uarhimasïicha, ka emenga irekuarenhapka ionisï ueratini, ka na enga uranhapka uandakuani. Ka enga kanekua uinhapikua jukaka uandakua.
Tanimu ambe jindeesti emenga uaaka urhani uandakuani juchaarhi irekuarhikuarhu, ma jindeesti urani uandakuani eska uaaka k’uiripuni mojtakuni ka eska jakajkuaka imani ambe enga ma k’uiripuni arhijtsïkujka ka eska jakajkukuaka, p’imarhijka sesi pajperani, ka eska jahuaka janhanharperakua sesi irekuarekua sesi arhijperakua uekperakua ka kaxumbekua jingoni, kanekua jukaparakuesti eska i ambe jahuaka irekuarhikuarhu. Tsimanda jindeesti emenga urhanhajka uandakuani no sesi jasï eratsekua, no sesi pajperakua, ka eska ima ambe ukuareoka ambe emenga ma k’uiripu eratseni jaka uni najkirhuka no sesi jasï ambehuaka, isï eska uarhiperakua ikiatsperakua, kurumpekua, o p’imarhini k’uiripuni eska jarhoatoja eska niarooka juramukuarhu sesi uandaparhini najkikurhuka incharhini isï materhu eratsekua kampka, indeni ambe jimbo k’uiripu arhukurhisindi, ka no uni sesi pajperani. Ka k’amarhukuni jamani jindeesti sesi urhani uandakuani joperhu Ureta sesi eratsentani ne na urhani ambakiti uandakuani, eskachi eratsentooka na emenga kanekua jukapraka sesi urhani uandakuani, ka eska p’iskuntooka ambakiti uandakuani emenkajtsïni jurajkucheka t’u anapu k’uiripueecha ka eska iasï anapu k’uiripu miteoka na emenga xani jukaparaka sesi urhani uandakuani.
Jimboka janonkuaxakaia menderhu juramukua erakuntskua, nani emenga jucha erakuntooka ma majasï jurmutiichani isï eska diputaduiichani eskaksï niarooka k’eri iretarhu juramuti juchaarhi iretarhu jimbo anapueechani, juramuti juchaari estaduni jimbo anapu ka juchaarhi k’erati juramutiicha k’eri janhaskatiicha, ka jiminiksïsï urhanhajti uandakuani sesiksï jandirantasïndi uekani eskachi jakajkukuahuaka imeecherhi eratsekuani ka eskaksï intsuahuaka jarhoajpera eskaksï niarooka juramukuarhu ka sanderhu imaksï emenkaksï ma kunkuarhikuarhu jimbo jampka, imaksï sanderhu inchandimesti ka sesijtsïni arhini ka uranksï sesi jarhati uandakueechani, joperhu emenga naksï niarajkia juramukuarhu jimasï xararajtia nakiiski imeecherhi eratsekua emenkaksï jimbo jamapka jarhoajperata kurajkuarhini. Jimbosï arhija eska uandakua marhuasïnga mamarhu ambe jimbo. Ka ima k’uiripu emenga kaxumbekua jimbo jampka ka sesi urhani juchaari uandakuani ima uaati sesi uni jimboka marhoataska ambakiti uandakuani ka jurimbikuarhisï uandanti no chkuandirakua jingoni jamani.