AGAINST CHOMSKY
by Denis G. Rancourt
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Chomsky invites us to peer into the functioning of the superpower and provides analyses and predictive descriptions of complex societal phenomena such as war, the US military economy, and continental-scale corporate predation. Using institutional and media and geopolitical analyses, Chomsky illustrates golden rules such as that an organization will never work against itself and unravels relationships between domestic interests, class divisions, and global pillaging.
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As a professor at MIT, is Chomsky an exception to the rule or does Chomsky work for the man?
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Chomsky once challenged the US war machine at its root and went to jail for his activism, an activism tied to a strong campus anti-war movement. But after jail and after Vietnam, Chomsky became a non-activist intellectual engaged in analytical penetration of the monster.
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In debating Chomsky in 1971, Foucault stated [1]:
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“One knows … that the university and in a general way, all teaching systems, which appear simply to disseminate knowledge, are made to maintain a certain social class in power; and to exclude the instruments of power of another social class. … It seems to me that the real political task in a society such as ours is to criticise the workings of institutions, which appear to be both neutral and independent; to criticise and attack them in such a manner that the political violence which has always exercised itself obscurely through them will be unmasked, so that one can fight against them.”
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Chomsky, from his position of power within MIT, has not done this. One can say that that is a question of personal choice; that one needs to “choose one’s battles”. But is this choice informed, in terms of action that creates justice – which liberates, rather than reinforces the murderous machine that Chomsky describes?
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No, it is not. Chomsky feeds our need for truth by providing analysis, an intellectual framework that resides in inaction. Chomsky appeases First World cerebral wanderers by giving them their fix, thereby locking them into either cynicism or a non-ending quest to mentalize it all while being disconnected from any real battle. Chomsky feeds the false notion that one can understand the world and one’s place in it and oneself by reading books.
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While this may not be Chomsky’s intent, it is clear that the great majority of Chomsky readers have never put themselves at significant risk by confronting the madness that rules our lives and that is destroying every region of the planet. It is clear that most Chomsky readers don’t read Chomsky as part of a necessary reflection within a high-risk activist battle, within a praxis of change [2, 3, 4].
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Among activist readers Chomsky mainly serves to deepen the pathological pacifism of neutralized mainstream movements. This is mainly because almost all First World activists are of the latter variety [4] but Chomsky does not challenge us to step out. Instead, Chomsky feeds the disconnected and ailing trapped intellectual, the lost soul who has been socialized to study as a “first step” rather than to first feel and stand based on primordial impulse.
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Education as a “first step” constrains us to study and precludes action until an “understanding” is sufficiently complete, in a manner not unlike compulsory and self-imposed schooling as a holding pattern. When one cannot perceive or will not fight one’s own oppression [5] and when the problem is taken to be the intractable entire planet and the systems of exploitation that occupy it, the “first step” is a non-ending self-trapped cycle of intellectual isolation in which the brain is severed from the heart; the heart that is defined by solidarity in battle and in shared risk and shared consequences, and by inter-dependence.
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The same scientific method that has alienated us from nature and from our own selves also defines the framework in which we interpret the new world and our place in it [6]. It is a cold framework of measured consequences, weighed counter pressures, and legalistic morality, without the liberating impulse.
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Chomsky is very careful to not provide any examples of how individuals can free themselves. At most, the prescription is to “organize” [7]: Organizing as a “first step”, leaving out the individual’s primordial quest for freedom to influence. The individual’s impulse to free herself must be constrained behind organizing and education, to the extent that the realities of “survival” permit. Anarchy as anarchism, not anarchy from anarchy [8].
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In reality, one must first act. The world cannot be correctly perceived from involuntary observation and thought. Only knowledge from action allows one to realistically evaluate the proposals of others. Action, reaction, communication, reflection, action… There is a natural sequence that cannot be adulterated without separating us from ourselves.
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The intellectual as mentalizer is a service intellectual [2, 9], just as surely as cerebral wanderers are trapped intellectuals. Only through action have I come to understand Chomsky and his place in the world. Let’s move on.
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References cited:
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[1] Chomsky-Foucault debate, 1971.
[2] Gradual Change is Not Progress.
[3] Activism and Risk.
[4] Churchill, Ward. Pacifism as Pathology. 1998.
[5] Friere, Paulo. Pedagogy of the Oppressed. 1970.
[6] Marcuse, Herbert. One Dimensional Man. 1964.
[7] Chomsky, Noam. Understanding Power: The Indispensable Chomsky. 2002. (P.R. Mitchell and J. Schoeffel, eds.)
[8] Chomsky, Noam. Chomsky on Anarchism. 1969. (2005, AK Press)
[9] Said, Edward. Representations of the Intellectual. 1994.
