The ancient Greeks distinguished human beings from the rest of the cosmos as having the capacity for articulation, having the capacity of language. But not merely the capacity for communication, because, broadly speaking, even some non-human animal species have some limited means of communication.
But human beings are able to communicate their own inner states and experiences such that other humans beings can both understand and can similarly articulate the same experiences. But finally, human beings do something else: they give names to the cosmos and that which moves and breathes, and even to give names to things that do not, strictly speaking, exist.
This is why, in our present society, so much power is given to naming. And when the civic agreement on which a society is bound together becomes tattered and frayed, the power of naming becomes distorted. While it purports to represent reality, in actual fact, it doesn’t matter whether the name has any basis in reality or fact. Where there is rumor and innuendo in a society in which shame is the cultural coin, all that matters is whether a name may take hold merely by repetition and tribal cohesion around such naming. If my tribe says that a member of our enemy tribe is evil, that coin is both valuable and powerful. If I wish to make exchange within the parameters of my tribe, I am bound to agree with, indeed, to believe in the naming. Even if I merely question the name, I risk the loss of my cultural purchasing ability, and perhaps exile.