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...Hi...

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  1. Hey everyone, I wrote a Baudrillard file specifically for this high school topic, but since the Evazon seems pretty dead in terms of authors getting paid, I have decided to just promote it here. This is a 250 page file, made up of mostly cards (there are some blocks as well) designed to prove why diplomatic or economic engagement with China is only a strategy to perfect the new neoliberal order which has shifted from containment to cooperation as a means of enacting violence. No, these aren't just a bunch of throwback cards about death or reversibility. These are second wave authors who are criticizing diplomatic engagement from a post modern perspective. I am selling the file for 10 dollars. I will accept Venmo, Paypal, or google wallet. My email is sam.gustavson@gmail.com Here's the table of contents: Table of Contents Diplomacy K – Baudrillard 5 1NC 6 Generic 7 China Links 13 China Link - Thesis 14 China Metaphysics Link 18 Economizing China Link 21 Regional Privilege Link 25 China Security Link 29 China Racialization Link 35 A2: China Studies 37 A2: China=Realist 40 Realism Turn 42 China Energy Security Link 44 China Link- Quoting Officials 50 2NC China Link – A2 Perm 54 China Currency Link 55 Prognosis Link 60 “Security Dilemma” Link 62 Diplomacy/Engagement Links 65 Alliance Link- Neolib 66 Asia Integration Link 69 Climate Coop Link 71 Disease Coop Link 73 Economization Link 75 Power Transition Link 77 IR Links 81 Central Asia – Hartwell 82 Climate Science 83 Deterrence – Baudrillard 88 Deterrence Link (Eco Impact) 91 Deterrence Link (Japan) 93 Drones Focus Bad 95 Government Simulation Link 97 Heg Link 100 Iran Coop Link 102 Iran Prolif/Coop Link 104 Japan Link - Modernization 107 Russia Link 110 Saudi/Israel Appeasement Link 112 Security Dilemma – Lundborg 115 South Korea - (Development) 117 South Korea - (Necropolitics) 119 South Korea – Hughes (Middle Power) 121 Terrorism Link 123 War Link (Hyperreality) 126 K Aff Links 129 Burke/Cosmopolitanism 130 Cruel Optimism – Bishop and Phillips 132 Diplomatic Equality Link 134 Fetishizing Violence Link 136 Multiculturalism Link 139 Positive Peace Link 140 Recuperation Link 142 A2:“Negative State Action” 144 Impacts 146 War RC – Oberg 147 Extinction – Vattimo 150 Asia Security Impact 154 Bunkers Impact 156 Global Racism Impact 158 Charity Cannibalism Impact 161 Topic Alts 163 1NC Fatal Strategy (China) 164 1NC Reject Order Transition 166 Hostile Critic Alt 172 Generic Alts 174 Radical Thought Alt 175 Insurrection Alt 177 Singularity Alt 180 Untenability Alt 182 Russia Alt 184 South Korea Alt 190 Terrorism Alt 199 Answers 202 2NC FW/OV 203 2NC Nordin Link Ext. 205 2NC Impact Debate 206 2NC Alt Ext. 207 A2: We Solve Security 208 A2: Perm – Diplomacy DA 211 A2 Perm - Generic 212 A2: Cede the Political 214 A2: Alt=Nihilism 216 A2: Reality 219 A2: Negative State Action 221 A2: Agonism 222 2NC Japan Link Ext 224 A2: Perm – Japan – Nordin 225 2NC Survivalism Link Ext. 226 A2: Politics Not Reversible 230 A2: Seduction=Sexist 232 A2: You do nothing 235 A2: Loader (Difference Good) 238 A2: Kolers (Liberalism turn) 239 A2 Sociology 241 A2: Reactionary Security Worse 244 A2: Reform Security 247
  2. The digital debate camp is an awesome program. I have both participated at the camp as a student and staff member, and it is responsible for so much of my growth as a young high school debater, so much so that my school went on to hire multiple staff members as debate coaches/consultants (Steven Murray, Christopher Leonardi). Unlike other more "traditional camps", the ddc takes place all in the comfort of your own home, and it does not just end after a few weeks. The staff members are always available to answer questions and give help all summer and during the debate season, the files and cards produced from the camp will be very useful for multiple argument positions on the topic, and the lectures and practice debates force debaters at any level to improve. The DDC is incredible, and like any other camp, you get out what you put in, but with this camp, what you put in financially makes this program one of the most cost-saving and reasonable ways to get very good at debate very quickly. The staff is always incredible, the lectures are detailed and oriented toward teaching students the art of persuasion and a work ethic that will produce debate success. The DDC is a program aimed at making students better at debate for a low cost. It has produced multiple toc and ndt elim participants over the years. If you do it and are proactive about putting in the work to improve, you will enter the year more prepared for debates at all levels than your opponents.
  3. duhbait.com is where it's at
  4. Accidentally using it doesn't make you a bad person, but this pretty juvenile lash out doesn't help your case.
  5. Why? Eroticism has been a huge part of the college topic this year, and it has generally worked out. Teams like Towson TW have been killing it using eroticism as a way of understanding affect.
  6. You seem to be asking for a wounded attachments arg. He's two cards that may help The affirmative orientation to the world is fundamental reactive – tethered to a system that seems to identify catastrophe and problems and seeks ‘revenge’ in order to solve – this move reinscribes exclusion and foreclosures emancipatory political change Brown, 93 – Professor at UC Berkeley (Wendy, “Wounded Attachments” Political Theory, Vol. 21, No. 3, Aug., 1993, pp. 390-410)ajh *We don’t endorse ableist/sexist/racist language Enter politicized identity, now conceivable in part as both product of and "reaction" to this condition, where "reaction" acquires the meaning that Nietzsche ascribed to it, namely, as an effect of domination that reiterates impotence, a substitute for action, for power, for self-affirmation that reinscribes incapacity, powerlessness, and rejection. For Nietzsche, ressentiment itself is rooted in "reaction"-the substitution of reasons, norms, and ethics for deeds-and not only moral systems but identities themselves take their bearings in this reaction. As Tracy Strong reads this element of Nietzsche's thought, Identity . . . does not consist of an active component, but is a reaction to something outside; action in itself, with its inevitable self-assertive qualities, must then become something evil, since it is identified with that against which one is reacting. The will to power of slave morality must constantly reassert that which gives definition to the slave: the pain he suffers by being in the world. Hence any attempt to escape that pain will merely result in the reaffirmation of painful structures.21 If ressentiment's "cause" is suffering, its "creative deed" is the reworking of this pain into a negative form of action, the "imaginary revenge" of what Nietzsche terms "natures denied the true reaction, that of deeds."22 This revenge is achieved through the imposition of suffering "on whatever does not feel wrath and displeasure as he does"23 (accomplished especially through Brown / WOUNDED ATTACHMENTS 403 the production of guilt), through the establishment of suffering as the measure of social virtue, and through casting strength and good fortune ("privilege" as we say today) as self-recriminating, as its own indictment in a culture of suffering: "it is disgraceful to be fortunate, there is too much misery."24 But in its attempt to displace its suffering, identity structured by ressenti- ment at the same time becomes invested in its own subjection. This invest- ment lies not only in its discovery of a site of blame for its hurt will, not only in its acquisition of recognition through its history of subjection (a recogni- tion predicated on injury, now righteously revalued), but also in the satisfac- tions of revenge that ceaselessly reenact even as they redistribute the injuries of marginalization and subordination in a liberal discursive order that alter- nately denies the very possibility of these things or blames those who experience them for their own condition. Identity politics structured by ressentiment reverses without subverting this blaming structure: it does not subject to critique the sovereign subject of accountability that liberal indi- vidualism presupposes nor the economy of inclusion and exclusion that liberal universalism establishes. Thus politicized identity that presents itself as a self-affirmation now appears as the opposite, as predicated on and requiring its sustained rejection by a "hostile external world."25 Insofar as what Nietzsche calls slave morality produces identity in reac- tion to power, insofar as identity rooted in this reaction achieves its moral superiority by reproaching power and action themselves as evil, identity structured by this ethos becomes deeply invested in its own impotence, even while it seeks to assuage the pain of its powerlessness through its vengeful moralizing, through its wide distribution of suffering, through its reproach of power as such. Politicized identity, premised on exclusion and fueled by the humiliation and suffering imposed by its historically structured impo- tence in the context of a discourse of sovereign individuals, is as likely to seek generalized political paralysis, to feast on generalized political impo- tence, as it is to seek its own or collective liberation. Indeed it is more likely to punish and reproach-"punishment is what revenge calls itself; with a hypocritical lie it creates a good conscience for itself'-than to find venues of self-affirming action.26 But contemporary politicized identity's desire is not only shaped by the extent to which the sovereign will of the liberal subject, articulated ever more nakedly by disciplinary individuation and capitalist disinternments, is dom- inated by late twentieth-century configurations of political and economic powers. It is shaped as well by the contemporary problematic of history itself, by the late modern rupture of history as a narrative, history as ended because it has lost its end, a rupture that paradoxically produces an immeasurable heaviness to history. As the grim experience of reading Discipline and Punish 404 POLITICAL THEORY / August 1993 makes clear, there is a sense in which the gravitational force of history is multiplied at precisely the moment that history's narrative coherence and objectivist foundation is refuted. As the problematic of power in history is resituated from subject positioning to subject formation, power is seen to operate spatially, infiltrationally, "microphysically" rather than only tempo- rally; it is also seen to permeate and construct every heretofore designated "interior" space in social orders and in subjects. As the erosion of historical metanarratives takes with them both laws of history and the futurity such laws purported to assure, the presumed continuity of history is replaced with a sense of its violent, contingent, and ubiquitousforce. History becomes that which has weight but no trajectory, mass but no coherence, force but no direction; it is war without ends or end. Thus the extent to which "dead generations weigh like a nightmare on the brains of the living" is today unparalleled even as history itself disintegrates as coherent category or practice. We know ourselves to be saturated by history, we feel the extraor- dinary force of its determinations; we are also steeped in a discourse of its insignificance, and above all, we know that history will no longer (always already did not) act as our redeemer. I raise the question of history because in thinking about late moder politicized identity's structuring by ressentiment, I have thus far focused on its foundation in the sufferings of a subordinated sovereign subject. But Nietzsche's account of the logic of ressentiment is also tethered to that feature of the will that is stricken by history, that rails against time itself, that cannot "will backwards," that cannot exert its power over the past-either as a specific set of events or as time itself: Willing liberates but what is it that puts even the liberator himself in fetters? 'It was'-that is the name of the will's gnashing of teeth and most secret melancholy. Powerless against what has been done, angry spectator of all that is past.... He cannot break time and time's covetousness, that is the will's loneliest melancholy.27 Although Nietzsche appears here to be speaking of the will as such, Zarathustra's own relationship to the will as a "redeemer of history" makes clear that this "angry spectatorship" can with great difficulty be reworked as a perverse kind of mastery, a mastery that triumphs over the past by reducing its power, by remaking the present against the terms of the past-in short, by a project of self-transformation that arrays itself against its own genealogical consciousness. In contrast with the human ruin he sees everywhere around him-"fragments and limbs and dreadful accidents"-it is Zarathustra's own capacity to discern and to make a future that spares him from a rancorous Brown / WOUNDED ATTACHMENTS 405 sensibility, from crushing disappointment in the liberatory promise of his will: The now and the past on earth-alas, my friends, that is what I find most unendurable; and I should not know how to live if I were not also a seer of that which much come. A seer, a willer, a creator, a future himself and a bridge to the future-and alas, also as it were, a cripple at this bridge: all this is Zarathustra.28 Nietzsche here discerns both the necessity and the near impossibility-the extraordinary and fragile achievement-of formulating oneself as a creator of the future and a bridge to the future in order to appease the otherwise inevitable rancor of the will against time, in order to redeem the past by lifting the weight of it, by reducing the scope of its determinations. "And how could I bear to be a man if man were not also a creator and guesser of riddles and redeemer of accidents?"29 Of course, Zarathustra's exceptionality in what he is willing to confront and bear, in his capacities to overcome in order to create, is Nietzsche's device for revealing us to ourselves. The ordinary will, steeped in the economy of slave morality, devises means "to get rid of his melancholy and to mock his dungeon" that reiterate the cause of the melancholy, that continually reinfect the narcissistic wound to its capaciousness inflicted by the past. "Alas," says Nietzsche, "every prisoner becomes a fool; and the imprisoned will redeems himself foolishly."30 From this foolish redemption-foolish because it does not resolve the will's rancor but only makes a world in its image-is born the wrath of revenge: 'that which was' is the name of the stone [the will] cannot move. And so he moves stones out of wrath and displeasure, and he wreaks revenge on whatever does not feel wrath and displeasure as he does. Thus the will, the liberator, took to hurting; and on all who can suffer he wreaks revenge for his inability to o backwards. This ... is what revenge is: the will's ill will against time and its 'it was.' Revenge as a "reaction," a substitute for the capacity to act, produces identity as both bound to the history that produced it and as a reproach to the present that embodies that history. The will that "took to hurting" in its own impotence against its past becomes (in the form of an identity whose very existence is due to heightened consciousness of the immovability of its "it was," its history of subordination) a will that makes not only a psychological but a political practice of revenge, a practice that reiterates the existence of an identity whose present past is one of insistently unredeemable injury. This past cannot be redeemed unless the identity ceases to be invested in it, and it cannot cease to be invested in it without giving up its identity as such, thus giving up its economy of avenging and at the same time perpetuating its hurt-"when he then stills the pain of the wound, he at the same time reinfects the wound."32 In its emergence as a marginalization or subordination, politicized identity thus becomes attached to its own exclusion both because it is premised on this exclusion for its very existence as identity and because the formation of identity at the site of exclusion, as exclusion, augments or "alters the direction of the suffering" entailed in subordination or marginalization by finding a site of blame for it. But in so doing, it installs its pain over its unredeemed history in the very foundation of its political claim, in its demand for recognition as identity. In locating a site of blame for its powerlessness over its past, as a past of injury, a past as a hurt will, and locating a "reason" for the "unendurable pain" of social powerlessness in the present, it converts this reasoning into an ethicizing politics, a politics of recrimination that seeks to avenge the hurt even while it reaffirms it, discursively codifies it. Politicized identity thus enunciates itself, makes claims for itself, only by entrenching, dramatizing, and inscribing its pain in politics and can hold out no future-for itself or others-that triumphs over this pain. The loss of historical direction, and with it the loss of futurity characteristic of the late modern age, is thus homologically refigured in the structure of desire of the dominant political expression of the age-identity politics. In the same way, the generalized political impotence produced by the ubiquitous yet discontinuous networks of late modern political and economic power is reiterated in the investments of late modern democracy's primary oppositional political formations. The alternative is to embrace a collective future of want and reframe desire not in terms of negation and evil but rather a proactive affirmation of their affirmative absent their antithesized identity to the wound – only in this way can politics truly become radical Brown, 93 – Professor at UC Berkeley (Wendy, “Wounded Attachments” Political Theory, Vol. 21, No. 3, Aug., 1993, pp. 390-410)ajh *We don’t endorse ableist/sexist/racist language What might be entailed in transforming these investments in an effort to fashion a more radically democratic and emancipatory political culture? One avenue of exploration may lie in Nietzsche's counsel on the virtues of "forgetting," for if identity structured in part by ressentiment resubjugates itself through its investment in its own pain, through its refusal to make itself in the present, memory is the house of this activity and this refusal. Yet erased histories and historical invisibility are themselves such integral elements of the pain inscribed in most subjugated identities that the counsel of forgetting, at least in its unreconstructed Nietzschean form, seems inappropriate, if not cruel.33 Indeed, it is also possible that we have reached a pass where we ought to part with Nietzsche, whose skills as diagnostician usually reach the limits of their political efficacy in his privileging of individual character and capacity over the transformative possibilities of collective political inven- tion, in his remove from the refigurative possibilities of political conversation or transformative cultural practices. For if I am right about the problematic of pain installed at the heart of many contemporary contradictory demands for political recognition, all that such pain may long for more than revenge is the chance to be heard into a certain reprieve, recognized into self-overcoming, incited into possibilities for triumphing over, and hence losing, itself. Our challenge, then, would be to configure a radically democratic political culture that can sustain such a project in its midst without being overtaken by it, a challenge that includes guarding against abetting the steady slide of political into therapeutic discourse, even as we acknowledge the elements of suffering and healing we might be negotiating. What if it were possible to incite a slight shift in the character of political expression and political claims common to much politicized identity? What if we sought to supplant the language of "I am"-with its defensive closure on identity, its insistence on the fixity of position, and its equation of social with moral positioning-with the language of reflexive "wanting"? What if it were possible to rehabilitate the memory of desire within identificatory processes, the moment in desire-either "to have" or "to be"-prior to its wounding and thus prior to the formation of identity at the site of the wound? What if "wanting to be" or "wanting to have" were taken up as modes of political speech that could destabilize the formulation of identity as fixed position, as entrenchment by history, and as having necessary moral entail- ments, even as they affirm "position" and "history" as that which makes the speaking subject intelligible and locatable, as that which contributes to a hermeneutics for adjudicating desires? If every "I am" is something of a resolution of desire into fixed and sovereign identity, then this project might involve not only learning to speak but to read "I am" this way, as in motion, as temporal, as not-I, as deconstructable according to a genealogy of want rather than as fixed interests or experiences. The subject understood as an effect of a (ongoing) genealogy of desire, including the social processes constitutive of, fulfilling, or frustrating desire, is in this way revealed as neither sovereign nor conclusive even as it is affirmed as an "I." In short, this partial dissolution of sovereignty into desire could be that which reopens a desire for futurity where Nietzsche saw it sealed shut by festering wounds expressed as rancor and ressentiment. "This instinct for freedom pushed back and repressed ... incarcerated within."34 Such a slight shift in the character of the political discourse of identity eschews the kinds of ahistorical or utopian turns against identity politics made by a nostalgic and broken humanist Left as well as the reactionary and disingenuous assaults on politicized identity tendered by the Right. Rather than opposing or seeking to transcend identity investments, the replacement- even the complex admixture-of the language of "being" with "wanting" would seek to exploit politically a recovery of the more expansive moments in the genealogy of identity formation. It would seek to reopen the moment prior to its own foreclosure against its want, prior to the point at which its sovereign subjectivity is established through such foreclosure and through eternal repetition of its pain. How might democratic discourse itself be invigorated by such a shift from ontological claims to these kinds of more expressly political ones, claims which, rather than dispensing blame for an unlivable present, inhabited the necessarily agonistic theater of discursively forging an alternative future?
  7. Eh... I don't really think this is true. There is not really a meaningful distinction between T and Framework, at least not one that would avoid any well-articulated impact turn. I've never seen this distinction really get anyone anywhere.
  8. Not exactly. You all should just read the book "Deleuze and Race". Also if you look at the "Faciality K" on the wiki you'll see how it plays out. http://opencaselist.paperlessdebate.com/Baylor/Boor-Gustavson+Neg
  9. That literally means nothing.
  10. No. Fuck sacrifice, it's all about symbolic exchange.
  11. lol, fair. But I'd like to at least be compared to someone who has an accurate description of capitalism to highlight my internal contradictions. Could I be Baudrillard instead?
  12. ATTN ANYONE WHO HAS BOUGHT THE FILE. It was brought to my attention that some of the stuff in the table of contents was missing from the file. I accidentally uploaded the PRE-TOC version of the file that didn't include some of the work I did in the summer for it. The file has been replaced with the correct copy, and if you redownload it it should all be fine. Thanks to Needs More Consult Japan for bringing this to my attention. Sorry for the inconvenience.
  13. haha well you bolded my misspelling of it, so that's embarrassing, but a singularity is that which cannot be known/boiled down to a single rational signifier. In this context it means that basically we have to carve out a zone for communication outside of the realm of productivity, we don't know what will result, but that's the point of a politics outside of teleology/rationality.
  14. There are two different alternatives in the file, you can read either just depending on which on you like more, they're both solid. The first one is a Deleuzean style alternative, that affirms the impending collapse of virtual capitalism and calls for a withdrawal of the individual from investment in semiotic accumulation in favor of an affirmation of singlularities outside of the normative affective realm of the market. This alternative focuses a lot on the projection of desire in the context of capital accumulation and problematizes the way we normatively internalize and circulate the manipulating narratives that uphold violent structures. The second alt is the "study" alt in the file. This is an Agambenian approach to semiotics that has been written about in pretty new works. Basically the alt says that they way that capitalism pervades semiotics is through a notion of use value and an ethos of betterment that forces us to constantly labor to better the self and make our bodies and minds more efficient for the market. In response to this, the alternative calls for an analysis of semiotics that doesn't prescribe a teleological call for action, rather uses the debate as a moment of interruption that affirms the "impotential" that we all possess. The ability to not act, to not be, to prefer not to breaks down the way that we internalizes notions of labor in opposition to notions of worklessness/excess. The answers to Pinker are pretty similar to the ones you've described, the cards are pretty new though.
  15. looking into that now. Hopefully it will be resolved soon.
  16. Yeah I suppose. I apologize if it was perceived that way. Just trying to be clear that the argument isn't the same as the way similar strategies have been deployed.
  17. You've presented a false dichotomy Loyola EM was the first team to read the Bifo stuff in debate, a lot of people have since. A few of the Bifo cards were the same Loyola read, yes, but they aren't "their" cards, that doesn't make sense. I cut the same book as they did, we cut the same pages, sure. There are also a lot more Bifo cards that weren't read by loyola, but Bifo is not even the central author for this file, so that's largely irrelevant. EDIT: I realize my initial response sounded hostile, I apologize for that. I'm just trying to ensure people that this argument is unique and hasn't been done before, and I was having a pretty shitty day yesterday, but that doesn't justify me acting like an ass hole. Again, Miro, I'm sorry. Here's a few of the tags from the thesis cards in the file if this gives you a better idea of the argument. I apologize if it sounds like I'm not being very transparent. It is literally only because a lot of these cards haven't been read in debate before so I don't want to give away too much about the argument before it gets broken. Tags: The 1AC was a virtual presentation of a world improved through an imaginary strategy of economic engagement. This is pan-capitalism- virtualized exchange value prescribed to commodities in order to guarantee economic comfort through systems of capital. This process of virtualization is life negating and anti-political, as it makes the implosion of these economic systems inevitable through a process of fascistic consumption The 1AC is a battery plugged into the machine of digital capitalism. Think about the form of their argument; the presentation of the 1AC was a face-down reading of economics literature at a hyper-fast pace off of the bright digital computer screen where they store information. This reduces the body to a mechanic instrument used for data storage and extraction by the system of virtual capitalism and destroys all political subjectivity The way the system of exchange operates is through the invasion of the field of communication, which reduces the affirmative to a commodity in a state of standing-reserve to be used by the economic system. This is the foundation for modern violence- the circulation of pancapitalism creates a system of relationality that is dependent on violent consumption and technologizes every facet of existence Vote negative to reject the 1AC. Instead of further investing ourselves into the realm of virtualized production, the alternative is a momentary diversion from neoliberalism on the level of the social. This is an affective singularity that allows an analysis of individual complicity in systems of capitalism, which creates a reconceptualization of the internal desire for commodity production- only this solves The plan is an act of colonization that extends the space of the virtual economy in order to maintain the sovereignty of pan-capitalism. Their politics are always already determined by technocratic state elites which make structural violence, military intervention, and the death of political subjectivity inevitable
  18. cross-x does not pay its authors. no longer relevant.
  19. dear god what is this thread. Read "The Pathology of Eurocentrism: The Burden and Responsibilities of Being Black" by Charles Ephraim to get a better understanding of the way Nietzsche plays out in race debates. Also, "Poor Eliza" and "The Subject of True Feeling: Pain, Privacy and Politics" by Lauren Berlant, also "Liberalism and Human Suffering: Materialist Reflections on Politics, Ethics, and Aesthetics" by Asma Abbas. These works should answer a lot of your questions.
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