The Political Defection
Diego Martín Velázquez Caballero
When the Cold War represented the reality of global life, the superpowers made political agreements with extremely authoritarian actors to justify control of space.
Each alliance involved a few bastards who suited them for reasons of geostrategy.
The political defection of our time can be expressed in this way.
The hegemonic party takes the elements and cadres it needs without questioning too much about their ethical performance.
They represent positions necessary for total domination.
Defection changes when it is to the left or right.
The left is oriented under anthropological pessimism and liberalism moves in optimistic defection.
During the transition to democracy, defection was considered necessary because it would imply the development of independent and convinced political offers as in those post-communist societies.
The formation of free and autonomous political offers would allow society to choose between consolidated and institutionalized political parties.
Defection represented possibilities of liberation and learning.
Change as the fate of the person, the destiny and the teaching of life.
On the left, especially the one that interprets Marxism in a fundamentalist way, defection is seen as a temporary necessity, but with the possibility of exhausting it in the immediate future.
For the left, defection has no solution or remedy, the defectors are disposable and, therefore, the Stalinist purges are observed in a context where it is thought that society is the same as communities of amoebas, bees or ants.
Political liberalism is a path of civilization and social optimism; populism is not.
For the dictatorship of the majorities, the cadres that defect to Morena and that are now theirs, do not have the capacity for regeneration and in the immediate future they will be discarded because there will be no possibility of development for them, the path is to support the riddle of popular sentiment.
The justification of transfuguism as established by Sabina Berman and company, represents the death of politics, that is, the death of the solution of conflicts through civilized and parliamentary means.
Berman considers that politics has to be done by other means, violence, for example, because that and nothing more than that, represents the Yunes Clan and in those canons they came to establish agreements with Morena; as the PRI and the PAN did.
Sabina Berman cancels freedom and politics. She recognizes in her conciliatory argument with Yunism that the parliamentary, ideological and governmental capacity of the Morena is ending and an authoritarian cooptation is approaching as the communist and Nazi regimes initially practiced.