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About DarumakaMC

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  1. What are the best ways to answer muti-plank CP's? I understand that they are abusive but what else should be included in a good 2AC block?
  2. I was looking at the LOST affirmatives put out from camps and I was wondering if it would be a viable option to run this year. I think there is pretty solid advantage ground and it seems topical. Thoughts and opinions on it?
  3. Thanks for all the help!
  4. Could someone please explain how the Zizek 89 card functions as a standard perm against K's? If you don't know I am talking about this piece of evidence- Thanks for any help! The kritik alone fails – criticizing the plan head-on pushes the alternative aside – only the perm solves Zizek 89, Senior Researcher in the Department of Philosophy at the University of Ljubljana, Slovenia, Codirector of the Center for Humanities at Birkbeck College, University of London, and Distinguished Fashion Expert for Abercrombie and Fitch Quarterly, ’89 (Slavoj, Autumn, “Looking Awry” October, Vol 50 p 30-55, JSTOR) By means of a metaphor of the way anamorphosis functions in painting, Bushy tries to convince the queen that her sorrow has no foundation, that its reasons are null, but the crucial point is the way his metaphor splits, redoubles itself, i.e., the way he entangles himself in contradiction. First ("sorrow's eye, glazed with blinding tears, / Divides one thing entire to many objects"), he refers to the simple, commonsense opposition between a thing as it is "in itself," in reality, and its "shadows," reflections in our eyes, subjective impressions multiplied because of our anxieties and sorrows. When we are worried, a small difficulty assumes giant proportions; we see the thing as far worse than it really is. The metaphor at work here is that of a glass surface sharpened, cut in such a way that it reflects a multitude of images; instead of the tiny substance, we see its "twenty shadows." In the following verses, however, things become complicated. At first sight it seems that Shakespeare only illustrates the fact that "sorrow's eye . . . divides one thing entire to many objects" with a metaphor from the domain of painting ("Like perspectives, which rightly gaz'd upon/Show nothing but confusion; ey'd awry/Distinguish form"), but what he really accomplishes is a radical change of terrain. From the metaphor of a sharpened glass surface he passes to the metaphor of anamorphosis, the logic of which is quite different. A detail of a picture that "rightly gaz'd," i.e., from a straightforward, frontal view, appears a blurred spot, assumes clear, distinct shapes once we look at it "awry," from aside. The verses which apply this metaphor back to the queen's anxiety and sorrow are thus profoundly ambivalent: "so your sweet majesty, / Looking awry upon your lord's departure, / Finds shapes of grief more than himself to wail; / Which, look'd on as it is, is nought but shadows / Of what is not." That is to say, if we take the comparison between the queen's look and the anamorphic look literally, we would be obliged to state that precisely by "looking awry," i.e., from aside, she sees the thing in its clear and distinct form, in opposition to the "straightforward," frontal view which sees only an indistinct confusion (and, incidentally, the further development of the drama fully justifies the queen's most sinister presentiments), But, of course, Bushy did not "want to say" this. His intention was to say quite the opposite: by means of an imperceptible subreption, he returned to the first metaphor (that of a sharpened glass) and "wanted to say" that, because her view is distorted by sorrow and anxiety, the queen sees causes for alarm where a closer, matter-of-fact look attests that there is next to nothing in it. What we have here are thus two realities, two "substances." On the level of the first metaphor, we have the commonsense reality as "substance with twenty shadows," as a thing split into twenty reflections by our subjective view; in short, as a substantial "reality" distorted by our subjective perspective (inflated by our anxiety, etc.). If we look at a thing straight on, from a matter-of-fact perspective, we see it "as it really is," while the look puzzled by our desires and anxieties ("looking awry") gives us a distorted, blurred image of the thing. On the level of the second metaphor (anamorphosis), however, the relation is exactly the opposite: if we look at a thing straight on, i.e., from a matter-of-fact, disinterested, "objective" perspective, we see nothing but a formless spot. The object assumes clear and distinctive features only if we look at it "from aside," i.e., with an "interested" look, with a look supported, permeated, and "distorted" by a desire. This is precisely the Lacanian objet petit a, the object-cause of desire, an object which is, in a way, posited by the desire itself. The paradox of desire is that it posits retroactively its own cause, i.e., an object that can be perceived only by the look "distorted" by desire, an object that does not exist for an "objective" look. In other words, the objet petit a is always, by definition, perceived in a distorted way, because, outside this distortion, "in itself," it does not exist, i.e., because it is nothing but the embodiment, the materialization of this distortion, of this surplus of confusion and perturbation introduced by desire into so-called "objective reality." Objet petit a is "objectively" nothing, it is nothing at all, nothing of the desire itself which, viewed from a certain perspective, assumes the shape of "something." It is, as is formulated in an extremely precise manner by the queen in her response to Bushy, her "something grief" begot by "nothing" ("For nothing hath begot my something grief "). Desire "takes off" when "something" (its object-cause) embodies, gives positive existence to its "nothing," to its void. This "something" is the anamorphic object, a pure semblance that we can perceive clearly only by "looking awry." It is precisely (and only) the logic of desire that belies the notorious wisdom that "nothing comes from nothing." In the movement of desire, "something comes from nothing." It is true that the object-cause of desire is a pure semblance, but this does not prevent it from triggering off a whole chain of consequences which regulate our "material," "effective" life and deeds.
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