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[440] <strong>Final</strong> <strong>Judgment</strong> 537<br />

assassinations chief Yitzhak Shamir and their allies in the CIA and in the<br />

Lansky Crime Syndicate did not.<br />

Be all of this as it may, I can only conclude that the refusal by these<br />

"big names" to either debate me publicly or to attempt to repudiate my work<br />

in any way, shape or form is precisely because they cannot. <strong>Final</strong> <strong>Judgment</strong><br />

is thus, in my view, for all intents and purposes, the final judgment on what<br />

really happened in Dallas. I have indeed secured, as I've said, a default<br />

judgment simply because no one has stepped forth to answer my charges.<br />

"CERTAIN DOCTRINES OF THE FAITH"<br />

Although esteemed maverick linguist Noam Chomsky has riled Israel<br />

with his criticisms of its international misdeeds, Chomsky himself refuses to<br />

become embroiled in any debate about the JFK assassination whatsoever. In<br />

fact, Chomsky has described the unending flow of letters he's received on<br />

the subject, pointing out that he's been forced to resort to a form letter<br />

outlining the reasons why he will not discuss the subject. But Chomsky, as a<br />

critic of Israel, recognizes how public debate over controversial issues has<br />

been impacted by the media and the academic community. In an<br />

introduction to one volume exposing Israeli intrigue, Chomsky wrote:<br />

History, particularly recent history, is characteristically presented<br />

to the general public within the framework of a doctrinal system based<br />

on certain fundamental dogmas. In the case of the totalitarian societies,<br />

the point is too obvious to require comment.<br />

The situation is more intriguing in societies that lack cruder forms of<br />

repression and ideological control. The United States, for example, is<br />

surely one of the least repressive societies of past or present history<br />

with respect to freedom of inquiry and expression. Yet only rarely will<br />

an analysis of crucial historical events reach a wide audience unless it<br />

conforms to certain doctrines of the faith . . . 1103<br />

The doctrines of the faith—in the case of the JFK assassination<br />

debate—are quite restrictive: in short, there is no debate. The case is closed.<br />

Lee Harvey Oswald acted alone. There was no conspiracy. Anyone who<br />

says that there was a conspiracy is—God forbid—a "conspiracy theorist"<br />

and anyone who believes in conspiracy theories might potentially be the<br />

kind of person who would blow up a federal building in Oklahoma City and<br />

murder 168 innocent men, women and children. That is precisely the<br />

argument put forth in the "mainstream" media following that tragedy.<br />

The argument went like this: the militia movement influenced Timothy<br />

McVeigh. The militias believe in conspiracy theories. Tim McVeigh blew<br />

up the federal building in Oklahoma City. Therefore, if you believe in<br />

conspiracy theories, you're bad. You're against the government. You're<br />

against America. You support the terrible things that McVeigh did in<br />

Oklahoma. Don't believe in conspiracy theories—and that includes the<br />

theory that there was a conspiracy behind the JFK assassination.

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