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Ant v1.0

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Ant v1.0 last won the day on November 18 2006

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About Ant v1.0

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  • Birthday 09/23/1988

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    Ant
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    Arizona State
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    Mesa, Arizona
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    Tutor

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    AnthonyCradit
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  1. Version

    Table of Contents Here's a quick little PAYGO politics file for those of you who are headed to the Tournament of Champions this weekend. It's small (only 18 pages long), but the shell is extremely solid and the 2NC stuff is quite possibly even better.The affirmative answers were included as an afterthought and consequently, could be substantially better.Best of luck this weekend!

    10.00 USD

  2. Ant v1.0

    Johnny 23

    Version

    Table of Contents My senior year of high school, I worked heavily with Kevin Sanchez on Deleuzian philosophy, the culmination of which was extensive work on the Johnny 23 critique discussed in the critique forum. In forty-five debate rounds that year, it carried a record of 43-2, advancing into outrounds at St. Mark's (octafinals), Glenbrooks (quarterfinals), and Harvard (quarterfinals). The file contains a number of link arguments as well as some impacts and alternatives. Most importantly, it carries answers to common framework arguments as well as other affirmative claims.Enjoy.

    10.00 USD

  3. No. They'll be running different strategies next year. I liked the K, and did a significant amount of work on it. It worked for me, because I knew what I was doing. They'll be doing something different. Dobson's Novice Camp Attendence is as follows: Franklin / Franklin: Stanford National Forensics Institute Sheth: Dartmouth Debate Institute Nelson / Yee: Gonzaga Debate Institute (3 Weeks) Khalaf: Spartan Debate Institute (3 Weeks) Buethe: Undecided.
  4. Ahh, okay. I thought you meant you beat me on it. Haha, k.
  5. Just 'cause you can't beat it, doesn't make it bad. Ant
  6. No. It's Nimish's new prodigy.
  7. Both. I'll probably end up judging you a few times, as I can't, obviously, judge Dobson teams. Ant
  8. I'm aware. However, I think an abuse claim can be made, without reference to the jurisdictional question. Ant EDIT: Merely remarking that a grammatical interpretation isn't absolutely essential.
  9. Copied straight from Northwestern's DADT Aff. Any edits will need to be done yourself. I don't know how good the OCR was. Ant --- Nevertheless, I am only too aware how vulnerable are the arguments and methodologies that I use in this book. Many specialists will no doubt have serious questions about my grasp of materials that touch upon their areas. I too have such questions. But I see no point in playing it safe. I mean to provoke discussion, and I hope the dialogue that follows shall enrich and correct my perspective. Moreover, I confess my own perspective and its limitations at the outset because I believe that after Auschwitz and Hiroshima it is dangerous to write in the third person, as if no one in particular were having these thoughts. In our world we each need to take responsibility for our thoughts and their social consequences. I reflect further on these matters in the Epilogue, and some may fmd it helpful to read that concluding essay immediately after reading this Prologue to understand more clearly what I am attempting to do in the body of the text itself. The best way to describe the "style" of the theology of culture proposed in these books is to suggest that it is a "decentered" or "alienated theology." Alienated theology is the opposite of apologetic theology. Apologetic theology typically seeks to defend the "truth" and "superiority" of one's own tradition ag!1inst the "false." "inferior," and "alien" views of other traditions. Alienated theology, by contrast, is theology done "as if" one were a stranger to one's own narrative traditions. seeing and critiquing one's own traditions from the vantage point of the other's narrative traditions. It is my conviction that alienated theology is the appropriate mode for theology in an emerging world civilization-a civilization tottering in the balance between apocalypse and utopia. There are two ways to enter world history, according to the contemporary author John Dunne: you can be dragged in by way of world war or you can walk in by way of mutual understanding. By the fIrst path. global civilization emerges as a totalitarian project of dominance that risks escalating into a nuclear apocalypse. By the second path. we prevent the ftrst. creating global civilization through an expansion of our understanding of what it means to be human. This occurswhenwe pass over to an other's religion and culture and come backwith new insight into our own. Gandhi is an example, passing over to the Sermon on the Mount and coming back to the Hindu Bhagavad Gita to gain new insight into it as a scripture of nonviolence. Gandhi never seriously considered becoming a Christian but his Hinduism was radically altered by his encounter with Christianity. One could say the same (reversing the directions) for Martin Luther King]r., who was deeply influenced by Gandhi's understanding of nonviolent resistance in the Gita. When we pass over (whether through travel, friendship, or disciplined study and imagination) we become "strangers in a strange land" as well as strangers to ourselves, seeing ourselves through the eyes of another. Assuming the perspective of a stranger is an occasion for insight and the sharing of insight. Such cross-cultural interactions build bridges of understanding and action between persons and cultures that make cooperation possible and conquest unnecessary. "Passing over" short circuits apocalyptic confrontation and inaugurates utopian new beginnings- new beginnings for the "post-modem" world of the coming third millennium. Gandhi and King are symbols of a possible style for a postmodem alienated theology. To be an alien is to be a stranger. To be alienated is to be a stranger to oneself. We live in a world of ideological conflict in which far too many individuals (whether theists or a-theists) practice a "centered theology" in which they are too sure of who they are and what they must do. Such a world has far too many answers and not nearly enough questions and self-questioning. A world divided by its answers is headed for an inevitable apocalyptic destiny. However, when we are willing to become strangers to ourselves (or when we unwillingly become so), new possibilities open up where before everything was closed and hopeless. At the heart of my position is the conviction that the kairos of our time calls forth the badly neglected. To be an alien is to be a stranger. To be alienated is to be a stranger to oneself. We live in a world of ideological conflict in which far too many individuals (whether theists or a-theists) practice a "centered theology" in which they are too sure of who they are and what they must do. Such a world has far too many answers and not nearly enough questions and self-questioning. A world divided by its answers is headed for an inevitable apocalyptic destiny. However, when we are willing to become strangers to ourselves (or when we unwillingly become so), ~ possibilities open up where before everything was closed and hopeless. At the heart of my position is the conviction that the kairos of our time calls forth the badly neglected. When as a student I read Paul Tillich, I found it hard to believe him when he said that the questions were more important than the answers. I was so taken with his answers that I was sure he was just trying to be modest. What really mattered were the answers. Since then, I have come to realize that answers always seem more important and more certain to those who have come by them without wrestling with the questions. I know now that Tillich was quite serious and quite right-the questions are indeed more important. I have come to fmd a fullness in the doubts and questions of my life, which I once thought could be found only in the answers. After Auschwitz and Hiroshima. I distrust all fmal answers-all fmal solutions. Mercifully, doubts and questions have come to be so fulfilling that I fmd myself suspicious of answers, not because they are necessarily false or irrelevant, but because even when relevant and true they are, and can be, only partial. It is doubt and questioning that always lures me on to broader horizons and deeper insights through an openness to the infmite that leaves me contentedly discontent. Alienated theology understands doubt and the questions that arise from it as our most fundamental experience of the infmite. For, our unending questions keep us open to the infinite, continually inviting us to transcend our present horizon of understanding. In a like manner. the presence of the stranger continuously calls us into question and invites us to transcend the present horizon of the egocentric and ethnocentric answers that structure our personal and cultural identities. An alienated theology understands that only a faith which requires one to welcome the alien or stranger is truly a utopian faith capable of transforming us into "new beings" who are capable of creating a new world of pluralistic human interdependence.
  10. Silly Zane, you don't have to have a grammatical interpretation to claim FX is abusive. You just have to prove that they take a step. Ant
  11. Ant v1.0

    Elections

    I think I will. I'll chill as moderator with whoever else wants it. That is, if that's cool with y'all. Ant
  12. A wiser man said good teams can kick your ass on T. Ant
  13. Based on the results posted on Joy of Tournaments, here are the top 5. 1. Taylor Want - Denver East 2. Danielle Ohlemacher - La Costa Canyon 3. Robin Pendery - Logan 4. Alyssha Nelson - Dobson 5. Will Miller - Kent Denver
  14. 4 was Alyssha Nelson, Dobson High. Beyond that, you got me.
  15. Don't forget Kurtis. That's who I'll be debating with next year, assuming I'm debating. I've been back and forth like 9 times. Ant
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