yah well the response to the attack is racist af, so if you would please stop strawmaning ? Everyone's all like 'nothing can justify an act of terror' but maybe there are justified responses to acts of terror? Stop ascribing exceptionalism to events and maybe I'll start taking your claims about true 'ideas' seriously. If you choose not to see the whole picture, that does not make any idea false and you have offered to no argument other than: "since it cannot be justified it cannot be analyzed".
If your response to this is just 'oh what an exceptional tragedy that cannot be analyzed' you have chosen to learn nothing, and why would you choose this other than what you learn makes you uncomfortable?
To reiterate:
1. to claim this event is exceptional is racist and imperialist af.
2. This in NO WAY implies the attack on Charlie Hebdo was justified, only that it is myopic in the extreme to not consider how this event can be understood/ought to be interpreted.
3. Saying Charlie Hebdo was racist is not to say that the attack was justified.
It's like you don't even realize that everyone's privacy and security are at stake in responding to this, if you choose to close your ears/eyes to analysis and accept the narrative construction offered to you by corporate journalism, the one that reifies the notion of free expression without ever asking for whom expression is free, or for whom freedom of expression is protected, or for whom freedom of expression can be meaningfully attributed to, or what it would look like to
actually protect
everyone's freedom of expression, you are a sheep. Your perspective is practically religious and it certainly isn't going to make me any safer to expand the police state, which is what is happening as we speak.
Soulfly, it is pretty obvious that those supporting Charlie Hebdo in the name of freedom of expression are worshipping a bunch of Liberal buzzwords (freedom, freedom of the press) that they've been conditioned to think have some instantiation in the real world. And if so, why aren't they championing privacy rather than freedom of expression, which has implicitly been equated with national security.
Implicitly, for Chomsky, as you read him, violence (in its broadest sense) is not a form of political expression.
This makes the centrality of some fashionable ideological perspective (libertarianism/liberalism) visible. For on all other Western understandings (all Aristotelian traditions) of what political action consists in, violence is encompassed in what is involved, even necessary, to political action.
Since instead of an argument, you offer an emotional refusal, we could ask "From where does this sentimentality towards the phrases 'freedom' and 'freedom of expression' arise?" Since it refuses to understand, despite understandings having violent consequences and hence political/social consequences, this feeling may said to be profoundly inwardly directed. Perhaps, rather than cure you by reason, as your tendency seems to be to refuse it, I can offer you a prescription for feelings: check them against how other people might feel after your conformist attitudes leads to further erosions of privacy/other consequences.
Freedom of expression can in one way be thought of as something that naturally arises when no one is censoring anyone or coercing censorship through some means. In another way, it can thought of something that individuals can't have unless other conditions are met (such as economic conditions). Thus, some propose that condition is national security, or tacitly and implicitly, the condition turns out to be national security. Yet, some of their opponents say that poverty and racism are bigger threats to freedom of expression. And so they affirm that "none of us can speak freely unless all of us can be heard". The former attitude, the natural attitude, locates a freedom of expression in opposition to violence: violence is thought of as that which coerces and censors, rather than that which is the outcome of coercion. Thus, they are able to exceptionalize violence; to refuse to see it as the outcome in a larger sequence: the domination of political outcomes and knowledge production by capital in the contemporary historical moment. And so they inevitably deny that the violence of capitalism/racism that could have taken place prior and come around in a new form again, they refuse to see the relationships between events. The (Hegelian) boomerang model of violence which Ralph Ellison describes in the prologue of
Invisible Man (
http://genius.com/Ralph-ellison-invisible-man-prologue-annotated) is disavowed. And so they are able to maintain that violence can be used to create the environment which is attributed freedom of expression, as they do not allow that violence must beget more violence and that the only way to stop violence is to stop being violent.