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TamaleTosser

Scorpion Death K

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well this is it. i would make the k myself, but I'm prob just going to use it for fun and plus i dont have the cites.

 

The aff is a feeble attempt at revolution—you will change nothing. The only hope for escape is a radical paradox—turn the principles of power on power itself. We are taking the 1AC hostage. Our demand is an immediate negative ballot—30 speaker points and everything. The system cannot respond. We are the scorpion poisoning itself. We refuse to negotiate until you meet our demands.
Baudrillard 76
We will not destroy the system by a direct, dialectical revolution of the economic
AND
forbidden it, the only violence it cannot exert: its own death.

 

 

Just the 1NC? The rest of the cards are pretty much the same as for any other Baudrillard K.

 

well the 1nc is a for sure. I dont really have much baudrillard k stuff, so extensions and whatnot would be appreciated 

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The line "scorpion death" is an actual line from Baudrillard (incidentally it isn't from the part of Baudrillard that makes the argument about the system imploding on itself if I remember correctly). Just because a team titles their K a particular way doesn't mean it is a "K" in the sense of a widely distributed, known file. I personally name a lot of my Ks weird stuff.

 

The taking the 1AC hostage is a tactic first (?) brought by Loyola EM, I don't think they really do it properly if that is the only card they read.

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> Bored at camp > Want to stop listening to kids 2NCs

> Implode the system instead

 

 

We are taking the 1AC hostage in the negotiation of the debate process. Here our our demands: We will only accept 30 speaker points and a neg ballot. How can you respond? The system cannot respond. We are the scorpion poisoning itself. We refuse to negotiate until you meet our demands. We refuse to give up our hostage.  In doing so, in dying symbolically in a paradoxal demand, you realize that power turns on itself, reveals the ugliness it has, and our death provides a mirror to the horrors of the 1AC.

Baudrillard 76 [Jean, Badass, Symbolic Exchange and Death]

 

We will not destroy the system by a direct , dialectical revolution of the economic or political infrastructure . Everything produced by contradiction , by the relation of forces, or by energy in general , will only feed back into the mechanism and give it impetus, following a circular distortion similar to a Moebius strip. We will never defeat it by following its own logic of energy, calculation , reason and revolution , history and power, or some finality or counterfinality The worst violence at this level has no purchase , and will only backfire against itself. We will never defeat the system on the plane of the real: the worst error of all our revolutionary strategies is to believe that we will put an end to the system on the plane of the real: this is their imaginary, imposed on them by the system itself, living or surviving only by always leading those who attack the system to fight amongst each other on the terrain of reality, which is always the reality of the system. This is where they throw all their energies, their imaginary violence, where an implacable logic constantly turns back into the system. We have only to do it violence or counter-violence since it thrives on symbolic violence - not in the degraded sense in which this formula has found fortune, as a violence 'of signs' , from which the system draws strength, or with which it 'masks' its material violence: symbolic violence is deduced from a logic of the symbolic (which has nothing to do with the sign or with energy): reversal , the incessant reversibility o f the counter-gift and, conversely, the seizing of power by the unilateral exercise of the gift. 25 We must therefore displace everything into the sphere of the symbolic, where challenge , reversal and overbidding are the law, so that we can respond to death only by an equal or superior death. There is no question here of real violence or force, the only question concerns the challenge and the logic of the symbolic. If domination comes from the system's retention of the exclusivity of the gift without counter-gift - the gift of work which can only be responded to by destruction or sacrifice, if not in consumption , which is only a spiral of the system of surplus-gratification without result, therefore a spiral of surplus-domination , a gift of media and messages to which , due to the monopoly of the code , nothing is allowed to retort; the gift , everywhere and at every instant, of the social , of the protection agency, security, gratification and the solicitation of the social from which nothing is any longer permitted to escape - then the only solution is to turn the principle of its power back against the system itself: the impossibility of responding or retorting. To defy the system with a gift to which it cannot respond save by its own collapse and death. Nothing, not even the system, can avoid the symbolic obligation , and it is in this trap that the only chance of a catastrophe for capital remains. The system turns on itself, as a scorpion does when encircled by the challenge of death. For it is summoned to answer, if it is not to lose face, to what can only be death. The system must itself commit suicide in response to the multiplied challenge of death and suicide. So hostages are taken . On the symbolic or sacrificial plane, from which every moral consideration of the innocence of the victims is ruled out, the hostage is the substitute , the alter-ego of the ' terrorist' - the hostage's death for the terrorist's. Hostage and terrorist may thereafter become confused in the same sacrificial act. The stakes are death without any possibility of negotiation , and therefore return to an inevitable overbidding. Of course , they attempt to deploy the whole system of negotiation, and the terrorists themselves often enter into this exchange scenario in terms of this calculated equivalence (the hostages' lives against some ransom or liberation , or indeed for the prestige of the operation alone). From this perspective, taking hostages is not original at all, it simply creates an unforeseen and selective relation of forces which can be resolved either by traditional violence or by negotiation. It is a tactical action. There is something else at stake, however, as we clearly saw at The Hague over the course of ten days of incredible negotiations: no-one knew what could be negotiated, nor could they agree on terms, nor on the possible equivalences of the exchange. Or again, even if they were formulated, the 'terrorists' demands' amounted to a radical denial of negotiation. It is precisely here that everything is played out, for with the impossibility of all negotiation we pass into the symbolic order, which is ignorant of this type of calculation and exchange (the system itself lives solely by negotiation, even if this takes place in the equilibrium of violence). The system can only respond to this irruption of the symbolic (the most serious thing to befall it, basically the only ' revolution' ) by the real, physical death of the terrorists. This, however, is its defeat, since their death was their stake, so that by bringing about their deaths the system has merely impaled itself on its own violence without really responding to the challenge that was thrown to it. Because the system can easily compute every death , even war atrocities, but cannot compute the death-challenge or symbolic death , since this death has no calculable equivalent, it opens up an inexpiable overbidding by other means than a death in exchange. Nothing corresponds to death except death. Which is precisely what happens in this case: the system itself is driven to suicide in return , which suicide is manifest in its disarray and defeat. However infinitesimal in terms of relations of forces it might be, the colossal apparatus of power is eliminated in this situation where (the very excess of its) derision is turned back against itself. The police and the army, all the institutions and mobilised violence of power whether individually or¶ massed together, can do nothing against this lowly but symbolic death. For this death draws it onto a plane where there is no longer any response possible for it (hence the sudden structural liquefaction of power in '68, not because it was less strong, but because of the simple symbolic displacement operated by the students' practices) . The system can only die in exchange, defeat itself to lift the challenge. Its death at this instant is a symbolic response, but a death which wears it out. The challenge has the efficiency of a murderer. Every society apart from ours knows that, or used to know it. Ours is in the process of rediscovering it. The routes of symbolic effectiveness are those of an alternative politics. Thus the dying ascetic challenges God ever to give him the equivalent of this death. God does all he can to give him this equivalent 'a hundred times over' , in the form of prestige , of spiritual power, indeed of global hegemony But the ascetic's secret dream is to attain such an extent of mortification that even God would be unable either to take up the challenge , or to absorb the debt . He will then have triumphed over God, and become God himself. That is why the ascetic is always close to heresy and sacrilege , and as such condemned by the Church , whose function it is merely to preserve God from this symbolic face-to-face, to protect Him from this mortal challenge where He is summoned to die, to sacrifice Himself in order to take up the challenge of the mortified ascetic. The Church will have had this role for all time, avoiding this type of catastrophic confrontation (catastrophic primarily for the Church) and substituting a rule-bound exchange of penitences and gratifications, the impressario of a system of equivalences between God and men. The same situation exists in our relation to the system of power. All these institutions, all these social, economic, political and psychological mediations, are there so that no-one ever has the opportunity to issue this symbolic challenge, this challenge to the death , the irreversible gift which , like the absolute mortification of the ascetic, brings about a victory over all power, however powerful its authority maybe. It is no longer necessary that the possibility of this direct symbolic confrontation ever takes place. And this is the source of our profound boredom. This is why taking hostages and other similar acts rekindle some fascination: they are at once an exorbitant mirror for the system of its own repressive violence, and the model of a symbolic violence which is always forbidden it, the only violence it cannot exert: its own death.

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I know this K!!!

 

When I read it, this was the 1NC:

"A scorpion comes across a frog and asks the frog to help carry the scorpion across the river.  The frog is afraid of being stung during the trip, but the scorpion argues that if it stung the frog, the frog would sink and the scorpion would drown. The frog agrees and begins carrying the scorpion, but midway across the river the scorpion stings the frog, dooming them both. When asked why, the scorpion says it is in his nature, and it is better that they both shall die than an enemy shall live."

 

 

(2NC: The scorpion and the frog is useful for Nihilism – no matter our goal and trepidations, we always encounter the scorpion who can only kill.  But does that make the scorpion evil?  If it is truly in the scorpions nature, we cannot blame it for its violence.  So too, we cannot blame the world for its evil and violence , and instead we have to accept the inevitability of the Earth’s violence.  Basically, the only good response to the chaos of the world is to enjoy a brief respite from the existential dread which accompanies the end of the universe.)

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I know this K!!!

 

When I read it, this was the 1NC:

"A scorpion comes across a frog and asks the frog to help carry the scorpion across the river.  The frog is afraid of being stung during the trip, but the scorpion argues that if it stung the frog, the frog would sink and the scorpion would drown. The frog agrees and begins carrying the scorpion, but midway across the river the scorpion stings the frog, dooming them both. When asked why, the scorpion says it is in his nature, and it is better that they both shall die than an enemy shall live."

 

 

(2NC: The scorpion and the frog is useful for Nihilism – no matter our goal and trepidations, we always encounter the scorpion who can only kill.  But does that make the scorpion evil?  If it is truly in the scorpions nature, we cannot blame it for its violence.  So too, we cannot blame the world for its evil and violence , and instead we have to accept the inevitability of the Earth’s violence.  Basically, the only good response to the chaos of the world is to enjoy a brief respite from the existential dread which accompanies the end of the universe.)

Why the fuck did the scorpion wait to sting the frog? If the scorpion was close enough to talk to the frog, it probably could have gotten a good sting off and still lived.

 

Stupid scorpion.

 

This is why complex contract agreements shouldn't be made between arachnids and reptiles. Leave that to the sharks. 

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"The frog agrees and begins carrying the scorpion, but midway across the river the scorpion stings the frog, dooming them both. When asked why, the scorpion says it is in his nature, and it is better that they both shall die than an enemy shall live."

See, but if the scorpion drowns, how does someone ask it why it stung the frog?

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