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mexi-k-debater

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About mexi-k-debater

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  • Birthday 01/07/1992
  1. take your fight over feminism elsewhere. has anyone come up with a full 1ac yet?
  2. thats kinda trippy stuff when you think about it... so death, under my plan text, is simply a name of something that just happens and does not merit any fear? thats the way i understand it, but clear me up if im wrong
  3. My weird aff story trumps all.... Once upon a time, in the college circuit, don't ask where, a team went into the room before the round, and stole the ballot. When the round began, they got up, showed off their stolen victory to the judge and the opposition, and then read a 1AC consisting purely of piracy good. Is that not the BEST aff evar!!!???
  4. You would be exactly right! That is the solution i came up with when i first saw the "specific meditation" flaw in the card. One thing i have had a problem with however, is that this card, as well as a lot of my other evidence, otherizes death. Lacan buffs, you know what i mean! What can be done?
  5. Here is part of my fear of death advantage. Ask any questions you need to ask. I loved this aff the moment i started writing and cutting it, so i'm happy to help y'all out. Will post moar cards as they are cut. Also, point out argumentative holes in the card so that I, as well as others who plan to use this card, can compensate with blocks. Good discussion so far, it has been very helpful. Thanks, and enjoy. Meditation eliminates the fear of death M. Walshe, “The Wheel” No. 261, 1978, Buddhist Publication Society The Meditation on Death is given by Buddhaghosa in Chapter VIII of the Visuddhimagga. It may be summarized as follows: Buddhaghosa begins by stating the kinds of death he is not considering: the final passing of the Arahant; "momentary death" (i.e., the moment-to-moment dissolution of formations); or metaphorical uses of the term "death." He refers to timely death which comes with exhaustion of merit, or the life-span, or both, and to untimely death produced by kamma that interrupts other (life-producing) kamma. One should go into solitary retreat and exercise attention towards death wisely, accepting that death will take place, and that the life faculty will be interrupted. Unwise attention towards death arises in the forms of sorrow (at the death of a loved one), joy (at the death of an enemy), indifference (as with a cremator), or fear (at the thought of one's own death). There should always be mindfulness, a sense of urgency, and knowledge. Then "access-concentration" may be gained — and this is the basis for the arising of insight. "But," says Buddhaghosa, "one who finds that it does not get so far should do his recollecting of death in eight ways, that is to say: (1) as having the appearance of a murderer, (2) as the ruin of success, (3) by comparison, (4) as to sharing the body with many, (5) as to the frailty of life, (6) as signless, (7) as to the limitedness of the extent, (8) as to the shortness of the moment." Some of these terms are not quite self-explanatory: thus (3) means by comparing oneself with others — even the great and famous, even Buddhas, have to die; (4) means that the body is inhabited by all sorts of strange beings, "the eighty families of worms." They live in dependence on, and feed on, the outer skin, the inner skin, the flesh, the sinews, the bones, the marrow, "and there they are born, grow old and die, evacuate, and make water, and the body is their maternity home, their hospital, their charnel ground, their privy and their urinal." (6) means that death is unpredictable, (7) refers to the shortness of the human life-span. Buddhaghosa concludes: "A bhikkhu devoted to mindfulness of death is constantly diligent. He acquires perception of disenchantment with all kinds of becoming (existence). He conquers attachment to life. He condemns evil. He avoids much storing. He has not stain of avarice about requisites. Perception of impermanence grows in him, following upon which there appear the perceptions of pain and not-self. Beings who have not developed mindfulness of death fall victims to fear, horror and confusion at the time of death as though suddenly seized by wild beasts, spirits, snakes, robbers, or murderers. The mindful bhikkhu dies undeluded and fearless without falling into any such state.
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