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Found 99 results

  1. Aryan

    Agamben K

    Can someone explain the Agamben K? It's really intersting but hard to comprehend.
  2. What arguments go best against Topicality with Gender Asylum???
  3. Hey! My last year of high school debate was last year, but I'm really needing some help from the debate community. My friend's roommate has attempted to commit suicide and basically the university police told her that the problem wasn't that important and if she is going to harm herself to "use a clean blade." My friend and I found out that our university does not have explicit guidelines on what to do in this type of situation. Our campus police also aren't required to take a mental health training (expect for when they were in the police academy). There was a case last year during the education topic about guidance counselors only focusing on test scores rather than mental health. I could have sworn this was on open evidence, but I can't find it anywhere. We are going to propose a policy on mental health at our university. If you guys have any ideas/experiences with this feel free to send me a message! I'm trying to create the best outcome for this policy as possible. Even without the case I will be able to do adequate research, but I remembered that it had some pretty good evidence. If anyone has it/or cards that might help me pleeaaase let me know or if there is a place to purchase it! Thanks so much!
  4. I have already thought of 2 but I want to see if you guys can help me think of more.
  5. I just can't seem to think of any CX questions to ask and I think Tournament 1 is soon :(
  6. MattYee

    wtf is Quantum Life

    therin lies my question. the case is incredibly verbose to the point that it is difficult to comprehend.
  7. Hey everyone! In light of recent problems with cross-x, I think it's time we look at some alternatives. I think that there are a lot of valuable resources here, and we need to find a way to preserve that. With that in mind, I think that shifting sites would be good. I don't know how well this is known but there is a debate discord server, currently standing at 1500+ members. There we have multiple people (myself included) frequently judging debates and giving advice, including some college debaters and coaches. There are a few key benefits to switching, some of them related to Vdebates, which is why I put this here. 1) Site stability- The discord server is not only stable, but it's growing, which I think is important to consider. There are no upload issues, or worries of it going down anytime soon. 2) User friendlyness/activity- The structure of Discord makes the server much much easier to use. You can easily set up group chats and discussions, and it has a much cleaner interface that is better able to accommodate new users. Due to this, there's a large degree of activity, for the ODT a lot of the participants are active on the server. 3) Vdebate 2.0- The discord server has voice servers, which allows actual rounds, real spreading, and real debates. We often even have enough judges to have panels, and are able to give extended oral RFD's and advice. This would allow for Vdebate to take off on a whole new level, instead of just typing, we could move to real rounds that are better practice for real tournaments. 4) Resources- The server often finds books and literature we have hard times finding, including stuff not always found on scihub or libgen. All in all, I don't run the server, but I've found a welcoming home there, and I've been able to debate and judge there for quite some time. I think that beginning to shift there would allow for better vdebates, and ultimately, the resources and activity there make it a better resource than cross x. We could also begin transferring some of the old explanations there, and beginning to file them. The invite link is: debate.carro.cat It redirects to the discord invite, feel free to join. I hope to see you all there. Feel free to message me on here if you have any questions or concerns.
  8. ronniesportman

    Calling all Nietzsche and PoMo Experts

    Can someone help me understand what this card is saying/ talking about. I get the tag, but IDK warrants The AFF assumes the role of the ascetic priest who suffers in their role as the savior of the herd. In their attempt to master and banish suffering, ressentiment is turned inward as feelings of guilt flourish. The drive to resolve the suffering of the world is rooted in a will to self-protection. Liberalism’s management of suffering is a life denying will to nothingness which attempts to sterilize existence and freeze the movement/becoming which is constitutive of life’s meaning.Abbas ‘10/Asma, Professor and Division Head in Social Studies, Political Science, Philosophy at the Liebowitz Center for International Studies at Bard College at Simon’s Rock, Liberalism and Human Suffering: Materialist Reflections on Politics, Ethics, and Aesthetics, London: Palgrave Macmillan, pg. Pg. 68-71//Raunak Dua This card has been modified for gendered language We are told that the ascetic priest, inhis [their]role of the saviorand shepherd of thesick and the suffering, had to have been sick him[their]- self. Nietzsche writes, “It cannot be the task of the healthy to nurse the sick and to make them well—the necessity of doctors and nurses who are themselves sick; and now we understand the meaning of the ascetic priest and grasp it with both hands.”51 The ascetic priesthim- self suffers,despite (or because of) adopting the role of the savior of all other sufferers. Nietzsche talks about the art of the ascetic priest, his[their] skill at representation, at a few different places in the text. The very fact that he [they] seeks out the suffering to claim dominion on is part of his [their]art and mastery. his [their]historical mission as savior,shepherd, and advocate stems out of his [their]mastery of his [their]suffering at all times.Not only has he [they] been able to simply deaden his [their]pain by subjecting himself to more, and effectively “reveling” in it, but he [they]also has turned his [their]ressentiment against itself, whereby he [they]no longer seeks the answer, the agent, and the cause outside of himself.But this is accompanied by the notion of guilt and sin, with an immoderation that contradicts his [their]labor, and an exchange of some illusions for others when the suf- ferer ceases to be intoxicated by fantasies and when suffering makes him apprehend the world in its not-too-flattering reality. It is at this point that, while the suffering is ridof the crutches of a contempt directed outward, the ascetic priest nestles his [their]prescribed sufferingin the crutches of contempt toward oneself, dissimulated by illusions and artifice. Nietzsche calls the ascetic priest “an artist in guilt feelings”52— the notions of guilt, sin, debt, suffering as punishment, all took form,were created, in the hands of the ascetic priest; they were the seeds and fruits of his [their]labor. Furthermore, the transformation of the invalid into a sinner is the priceless and timeless masterpiece of the ascetic priest’s art, to which the multitudes have constant access and of which, at the same time, they are objects. It is this art that requires the ascetic priest to “evolve a virtually new type of preying animal out of himself, or at least he [they]will need to repre- sent it.” The priest would need to represent (or represent, darstellen) Theater of the Ascetic 69“a new kind of animal ferocity in which the polar bear, the supple, cold, and patient tiger, and not least the fox seem to be joined in a unity at once enticing and terrifying.”53 Accompanying this is his [their]con- fidence in his [their]art and ability to dominate the suffering at all times. In a sentence that is decidedly the crux of Michel Foucault’s Nietzschean lineage in thoughts on madness, science, therapy, and the exploration of the confessional roots of sexuality, Nietzsche writes, “He brings salves and balm with him, no doubt; but before he [they]can act as a physi- cian he [they]first has to wound; when he [they]then stills the pain of the wound he [they]at the same time infects the wound—for that is what he [they]knows to do best of all, this sorcerer and animal-tamer, in whose presence everything healthy necessarily grows sick, and everything sick tame.”54The shepherd exists so long as the herd exists, which is why the ascetic priest has to constantly combat anarchy and the threat of dis- integration of his [their]flock posed by ressentiment.This is where Nietzsche tells us that the priest’s accomplishment of altering the direction of the ressentiment(a feat that Nietzsche deems to be the “supreme util- ity” of the ascetic’s art and the only “value of the priestly existence”)55 is rooted not in some selfless love of mankind but in an artful and strategic act of self-preservationon part of the ascetic priest. Here, three things loop back to themes put forth in this book’s Introduction—and give us clues to where the secret of the health and longevity of liberalism and its privileged subjects reposes. First, there is an aesthetic component—both in terms of artifice and of sense expe- rience—to the suffering of any subject in liberal society. Second, the seeming simplicity and “barebones” nature of the framework of liberal justice is stilted upon feverish negotiations of the meaning of life and death. As the following excerpt suggests, the affixing of the suffer- ing god in the Greek drama foretells the liberal drama that replaces a democracy of suffering with the drama that features singular notions of suffering, life, and death in principles of justice, no less Apollonian in incarnation than the late Dionysus(the Dionysus of the Twilight of the Idols rather than the Birth of Tragedy):56 We have now come to the insight that the scene [Scene] together with the action is basically and originally thought of only as a vision, that the single “reality” is the chorus itself, which creates the vision out of itself and speaks of that with the entire symbolism of dance, tone, and word. . . . The chorus sees how Dionysus, the god, suffers and glorifies him- self, and thus it does not itself act. But in this role, as complete servants in relation to the god, the chorus is nevertheless the highest, that is, the 70 Liberalism and Human Suffering Dionysian expression of nature and, like nature, thus in its frenzy speaks the language of oracular wisdom, as the fellow-sufferer as well as wise person reporting the truth from the heart of the world. . . . Dionysus, the essential stage hero and center of the vision is, accord- ing to this insight and to tradition, not really present in the very oldest periods of tragedy, but only imagined as present. That is, originally tragedy was only “chorus” and not “drama.” Later the attempt was made to show the god as real and then to present in a way visible to every eye the visionary figure together with the transfiguring setting. At that point “drama” in the strict sense begins. Now the dithyram- bic chorus takes on the task of stimulating the mood of the listeners right up to a Dionysian level of excitement, so that when the tragic hero appeared on the stage, they did not see something like an awk- ward masked person but a visionary shape born, as it were, out of their own enchantment.57 This excerpt brings to light two distinct currents I find intertwined in my relation to Nietzsche’s work on suffering. The first includes his [their]conceptions of the Dionysian and the Apollonian as they span his [their]oeuvre, occurring together. The second involves the characters of the ascetic priest and the tragic artist that are developed more unevenly in different texts. It is difficult to do justice here to how I see these two currents evolve in relation to each other. Suffice it to say, for now, that considering them together is necessary for grasping Nietzsche’s critique of ressentiment. There is no way to regard ressentiment as a moral sickness and a sickness of Christian and liberal morality with- out seeing it as a political and aesthetic pathology and a pathology of Western liberal politics and aesthetics.So, the next time the Genealogy inspires a defensive reaction on the part of all of us who are the “sick” and the “memorious”58 within liberal capitalism, perhaps we must remember that the confessional is not the place to expel it. That is not where we will be saved. A real, honest look at the political economy of liberalism as embodied in liberal representation and its accompany- ing ubiquitous ascetic theater—where not even the Dionysian, as a redemptive impulse, is safe—will give us some clues to where and how the sins of liberal capitalism must be begun to be atoned for. The “new” drama that Nietzsche talks about signals to how liber- alism reifies modes of suffering and action via the ritual personifica- tions, objectifications, and subjectivations that suffuse our sensuous existence and our attempts at imaging ourselves and making this world thus. This drama thus demands different sensuousnesses, dif- ferent performances, and different submissions. But, importantly for my purposes here, so do resistances to it. Bachmann’s Todesarten refer Theater of the Ascetic 71 to the domain that opens up when the hegemonies of life and death, of health and vitality, demand us to be subjects in a particular way, where any challenge to these deaths can perhaps ultimately take the shape of suffering, and dying, differently. The ascetic’s self-preserving self-abnegationis the only undoing of the self liberalism knows—as it passes for the victim of its own contrived pathos and tragedies, forcing the rest of us to rise to the occasion to save it every time it proclaims a threat to itself(forgetting very quickly that its very raison d’etre was that it would save us from each other and ourselves). The ascetic priest combats suffering by placing a “monstrous valu- ation” on life, and it ishis [their]“evaluation of existence” thatthe priest demands obedience of in order for something to be put right.59Need- less to say, the very notion of putting right by deeds or anything else assumes compliance with what life and its rightness would be.It is thisideal of life and existence that gives the impression that the ascetic labor is one that chooses life and affirms life, as is believed by those who revere it—butthe fact that it chooses to value a life that opposes and excludes “nature, world, the whole sphere of becoming and transitoriness” is, for Nietzsche, the reason why the ascetic’s labor is one rooted in the denial of life.60 Nietzsche locates this ascetic ideal in the “protective instinct of a degenerating life which tries by all means to sustain itself and to fight for its existence.”61 Nietzsche thus terms the ascetic ideal “an expedient,” and “an artifice for the preservation of life,” adding that “life wrestles in it and through it with death and against death.” The true substance of willing within an ascetic’s labor is characterized further—“a hatred of the human, and even more of the animal, and more still of the material; a hor- ror of the senses, of reason itself; a fear of happiness and beauty, a longing to get away from all appearance, change, becoming, death, wishing, from longing itself—all this means a will to nothingness, an aversion to life.”62 Since the ascetic priest’s dominion rests on so little, and sincehis [their]entire faith, will, power, interest relies on an ideal of merely existing and merely preserving,he [they]doeslive fairly precari- ouslybut with hope!Regardless of his [their]intentionality and sincerity, this denier of life willy-nilly ends up functioning as a life-conserving and “yes-creating” force.Any wonder, then, how, and on what terms, liberalism keeps preserving and renewing itself, and at what cost we preserve and renew ourselves as its willing, unwilling, wanted, and unwanted subjects?
  9. Does anyone have any ideas on a topical version of the Virilio K aff because I am struggling to think of one?
  10. The plan: The United States federal government should curtail its domestic surveillance of stored electronic communication that is warrantless and unbound by mutual legal assistance treaties signed by the United States. The plan strengthens warrant requirements and prevents domestic warrants from forcing companies to breach foreign law.
  11. My friend and I for the transportation topic next year are thinking about making a aff based on Mass effect Plan Text The United States federal government should substantially increase its transportation infrastructure investment by deploying mass relays 1st advantage is the overview effect And a scfi framework But i need help creating one or two more advantages
  12. Here's the 1AC: http://hspolicy.debatecoaches.org/West+Bloomfield/Haran-Husic+Aff
  13. Other post
  14. Was it down for anyone else, or just me? Why was this the case? I don't know where to put this so sorry if it is in the wrong forum.
  15. So I have my link and impact made for next years topic, but I cannot think a good alternative advocacy to solve. I might need a few ideas to research. Thx!
  16. CXMasterDebater

    Districts Upcoming

    This year I've only competed at two tournaments, and while I won both of them, they were both locals. I will be doing policy at NFL districts in April, and I'm in a pretty progressive area of Texas. Other than open evidence and a unique Aff, I don't have any prep. Between now and then I want to establish a good, regular work ethic that'll get me to competition level. I will be along side schools like Greenhill. Not easy competition. So I have a few requests. 1. Could I get some recommended AFFs I should write case NEGs for? 2. What is the best way to organize evidence (really, everything)? 3. What are the best sources to consistently get good evidence? Thank y'all so much in advance.
  17. KyleM73

    Tidal Turbine Affs

    I feel like this will have the same advantages as the standard offshore drilling aff but it (sort of) solves for global warming instead of making it worse. Its easy to find lit for it but i feel like its easy to write a cp against it...
  18. kylerbuckner

    AT: Anti-Blackness RC of Biopower

    Does anybody have a card/article or know where I can cut a card that says "anti-blackness not root cause of biopower" or a root cause according to foucault?
  19. JesseLauze

    Discourse Solves

    To sum up my case really quick, It's a softer version of a K aff (to work better in traditional states/schools/ lay judges) revolving around repealing the one child policy. The plan text is literally just asking China to abolish the policy. Again, it's like half and half on traditional case and K Aff. The impacts and advantages are more K like. All I need to seal my last argument is that worldwide discourse (or just discourse itself) solves for all problems (or just that it solves generally). I've been digging through all the files my team has and I can't find anything that says it like that. I thought that maybe someone from a more progressive district could have more K type cards like that. Any help is appreciated
  20. so this year's topic seems really filled with trump-esque DA's (for good reason) but they are getting a little bit boring imo. Was wondering if ya'll are running anything remotely interesting that you'd like to share or if anyone would like to brainstorm some new stuff.
  21. KenIsSwift

    Top 5 Affs from other workshops?

    Hey everyone, new to Cross-X.com, but I'd like some help finding the Best Affs from other Workshops (Camps). I have a google form survey: https://docs.google.com/forms/d/e/1FAIpQLSco_3FLIxPbLm-6t8cEWx1_pqoxCOVXPfEgjUhZNXTkgdQtLw/viewform I'd appreciate if you guys helped me out. If anyone has any of their own affs that they want to add, that's fine by me. Thanks
  22. MarekIntan

    Solvency Advocate Framework

    Last year, I remember seing some teams make the framework argument that every case should have a "solvency advocate," or someone/piece of evidence that specifically and more-or-less explicitly says "We should do this plan." However, I've only ever seen this argument made as an analytics argument, a throwaway make-the-2AC-respond-then-promptly-drop-argument. So, my question is, is this argument ever made in a serious (round-winning) context? And, if so, what evidence and standards could teams use?
  23. Debater89012347089

    Organization Help

    Ok, so I have a ridiculous amount of word docs as I assume many debaters do. The problem is that I have no idea how to organize them to find and use cards effectively in round. Do any varsity debaters have any tips?
  24. PhoenixWright

    Novice Finals...Novice Maverick...

    Hey, all! So I'm a novice...a policy novice...whoop. Saturday we had a debate tournament. It was my team's first time breaking, and we made it past semi-finals, to finals! My partner didn't think we would break, so they were already set to leave before semi's. My partner got permission from their parents to stay one more round, but REALLY needed to leave after that. They convinced me it was fine, though, because we wouldn't make it to finals anyway. You know where this is going...we made it to finals. So not only was it my first time mavericking, but it was also my first time in finals...yay. It ended up going really well, though. I went against a team known for making their opponents cry during cross-ex, so I actually feel like it went well! My 2AR was probably the best I've ever given (I usually give that speech, anyway) and all of the viewers said I won. I was able to prove that there was no link to their disadvantage or counterplan, and won on topicality for both. Which, brings me to the point of this insanely long post...can I still win a finals round if I maverick? Because my team (ME) ended up taking second, but most people thought I should have won. One of my judges shook my hand after awards and said "I'm sorry. You would have won, but..." in reference to my lack of a partner. Is this debate-legal, to make someone lose strictly because they mavericked?