zupancic

Gonzaga Debate InstituteZupancic K

Zag Scholars 06___ of ___

ZUPANI/NIETZSCHE ETHICS K

TOMMY AND JOHNC

SHORT SHELL2-16

LONG SHELL17-37

LINKS/IMPACTS38-43

IMPACTS/ALTERNATIVE44-47

AT: NIETZSCHE INDICTS48

AT: NO LINK48

AT: PERM49-51

AFF ANSWERS52-59

n23 The set of attributes has been, at least in part, defined in political



Short Shell

1.NATIONAL SERVICE IS A SYSTEMIZATION OF ETHICS THAT

PROMOTES PITY AND PROPER MORALITY; SUCH ATTEMPTS ARE

TANTAMOUNT TO WHAT NIETZSCHES CALLS THE SLAVE REVOLT IN

MORALITY: WE COME TO VALUE ALL THAT IS WEAK AND PITIFUL IN

HUMANITY.

Daniel E. Whitte, 1998 [Brigham Young University Law Review Rev. 741, Getting a grip on National Service, p.lexis]

The concept of a federal national youth corps arose as a result of President Bill

Clinton's desire to revitalize the nation's moral fabric by sharing his interpretation

of America's common values with America's youth on a systematic and widespread basis. n20 Clinton desires to use "national service... to... build[] [*748] communities from the grassroots up." n21 The National Service Corps is

thus intended to be a mediating institution n22 designed to foster structural intercultural interaction in a setting that inculcates a particular set of beliefs and

values in its newly unified participants.

terms. n24

National service is thus a vehicle to: (1) "enforce standards of conduct to promote

proper moral and disciplinary conditions," n25 (2) "build an ethic of civic responsibility," n26 (3) "develop

citizenshipvaluesandskills,"n27(4)"renew the ethic of civic responsibility and the spirit of

community," n28 (5) "further[] [young peoples'] understanding and appreciation of their community," n29 (6) "engender[] a sense of social responsibility and commitment," n30 (7) "contribute to [an] understanding of civic responsibility," n31 (8) "significantly increase the support for national service," n32 (9) "affirm common responsibilities[,]... shared

values"and"positiveexperiences,"n33and(10)"promotepositiveattitudes...

regarding... solving community problems[,]... improving the lives of others, [and] the

responsibilities of... a citizen and community member, and other factors." n34 Indeed, according to Clinton, "citizen service... is an essential part of what it means to be an American."



2. THE DESIRE TO MASK SUFFERING WITH ENJOYMENT IS ASCETIC

IDEAL PAR EXCELLENCE. THE AFFS MORALS ARE EMPLOYED TO

MAKE ONE FEEL ACCOMPLISHED BY THEIR PERSONAL RESTRAINTS.

Alenka Zupancic, 2003 [The Shortest Shadow: Nietzsches Philosophy of The Two, pg. 49-53]









3. THE AFFS ASCETICISM ULTIMATELY CULMINATES IN PASSIVITY.

ALTHOUGH THE CYCLICAL NATURE OF SUFFERING NEVER ENDS; THE

1AC IS ONLY ANOTHER AFFIRMATION OF THE NOTHINGNESS.












4. OUR ALTERNATIVE IS TO FORGET ABOUT __________ AND ___________

AND ____________. THE PAIN CITED BY THE 1AC, IF CONSTANTLY

ATTENDED TO WILL ONLY THE CYCLE OF ASCETICISM FURTHER.













Long Shell

1.NATIONAL SERVICE IS A SYSTEMIZATION OF ETHICS THAT

PROMOTES PITY AND PROPER MORALITY; SUCH ATTEMPTS ARE

TANTAMOUNT TO WHAT NIETZSCHES CALLS THE SLAVE REVOLT IN

MORALITY: WE COME TO VALUE ALL THAT IS WEAK AND PITIFUL IN

HUMANITY.







terms. n24



citizenshipvaluesandskills,"n27(4)"renew the ethic of civic responsibility and the spirit of


values"and"positiveexperiences,"n33and(10)"promotepositiveattitudes...





2.THEAFFIRMATIVECONFRONTSTHEHARMSBYCREATINGA

SYSTEM OF MORALS THAT APPEAR TO RESOLVE THE CRISIS BUT ONLY

INTERNALIZETHESUFFERINGOFTHE1ACHARMSSCENARIOAND

MASK IT WITH SURPLUS ENJOYMENT.








3. THE DESIRE TO MASK SUFFERING WITH ENJOYMENT IS ASCETIC

IDEAL PAR EXCELLENCE. THE AFFS MORALS ARE EMPLOYED TO

MAKE ONE FEEL ACCOMPLISHED BY THEIR PERSONAL RESTRAINTS.










4. THE AFFS ASCETICISM ULTIMATELY CULMINATES IN PASSIVITY.

ALTHOUGH THE CYCLICAL NATURE OF SUFFERING NEVER ENDS; THE

1AC IS ONLY ANOTHER AFFIRMATION OF THE NOTHINGNESS.












5. OUR ALTERNATIVE IS TO FORGET ABOUT __________ AND ___________

AND ____________. THE PAIN CITED BY THE 1AC, IF CONSTANTLY

ATTENDED TO WILL ONLY THE CYCLE OF ASCETICISM FURTHER.












6. FORGETTING OPENS THE POSSIBILITY OF AMOR FATI OR LOVE OF

FATE.THISISADOUBLEAFFIRMATIONTHATWHILEAFFIRMING

WHATHASHAPPENEDALSOAFFIRMSAWILLTOTHATEFFECTS

OCCURRENCE






Each of these components are discussed below.

leaving the armed forces. n66

citizenship values and skills," n27 (4)




LINKS/IMPACT

NATIONAL SERVICE IS A SYSTEMIZATION OF ETHICS THAT PROMOTES

PITY AND MORALITY; SUCH ATTEMPTS ARE TANTAMOUNT TO WHAT

NIETZSCHES CALLS THE SLAVE REVOLT IN MORALITY: WE COME TO

VALUE ALL THAT IS WEAK AND PITIFUL IN HUMANITY.







terms. n24



"renew the ethic of civic responsibility and the spirit of


values" and "positive experiences," n33 and (10) "promote positive attitudes...



AMERICORPS FOSTERS DEFERENCE TO AUTHORITY AND PREACHES A

SLAVISH ETHICS.


Clinton views the Corps as a "replacement" of sorts for the regular military, which he has downsized in an attempt to reduce defense spending. n65 Indeed, he tapped the retiring General [*755] Colin Powell to serve "another mission" for his country as Powell was

The Corps uses various facilities and cultural artifacts to

reinforce the military values of conformity, unity, team cooperation, and obedience to authority. Of primary importance are (1) the living arrangements; (2) the equipment and facilities; and (3) the bestowal of identity and recognition through

uniforms, awards, and ceremony.

It is only for the most irritable and



CAUSING PAIN AND SHOWING BENEVOLENCE ARE MADE OF THE SAME

VEIN. THE END RESULT OF BOTH IS TO INCREASE THE POWER OF OUR

WILLS OVER THOSE OF THE OTHERS. PITY SEEKS TO INTERVENE AND

THOSE WHO SUCCUMB TO ITS TEMPTATIONS LOSE THE STRENGTH OF

THEIR WILL.

Friedrich Nietzsche, 1887 [The Gay Science, pg. 86]

On the doctrine of the feeling of power - Benefiting and hurting others are ways of exercising one's power upon others; that is all one desires in such cases. One hurts those whom one wants to feel one's power, for pain is a much more efficient means to that end than

pleasure; pain always raises the question about its origin while pleasure is inclined to stop with itself without looking back. We

benefit and show benevolence to those who are already dependent on us in some way (which means that they are used to thinking of us as causes); we want to increase their power because in that way we increase ours, or we want to show them how advantageous it is to be in our power; that way they will become more satisfied with their condition and more hostile to and willing to fight against the enemies of our power.

Whether benefiting or hurting others involves sacrifices for us does not affect the ultimate value of our actions. Even if we offer our lives, as martyrs do for their church, this is a sacrifice that is offered for our desire for power or for the purpose of preserving our feeling of power. Those who feel "I possess Truth"how many possessions would they not abandon in order to save this feeling! What would they not throw overboard to stay "on top"which means, above the others who lack "the Truth"!

Certainly the state in which we hurt others is rarely as agreeable, in an unadulterated way, as that in which we benefit others; it is a sign that we are still lacking power, or it shows a sense of frustration in the face of this poverty; it is accompanied by new dangers and uncertainties for what power we do possess, and clouds our horizon

with the prospect of revenge, scorn, punishment, and failure.

covetous devotees of the feeling of power that it is perhaps more pleasurable to imprint the seal of power on a recalcitrant brow those for whom the sight of those who are already subjected (the objects of benevolence) is a burden and boredom. What is decisive is how one is accustomed to spice one's life: it is a matter of taste whether one prefers the slow or the sudden, the assured or the dangerous and audacious increase of power; one seeks this or that spice depending on one's temperament.

An easy prey is something contemptible for proud natures. They feel good only at the sight of unbroken men who might become their enemies and at the sight of all possessions that are hard to come by. Against one who is suffering they are often hard because he is not worthy of their aspirations and pride; but they are doubly obliging toward their peers whom it would be honorable to fight if the occasion should ever arise. Spurred by the good feeling of this perspective, the members of the knightly caste became accustomed to treating each other with exquisite courtesy.

Pity is the most agreeable feeling among those who have little pride and no prospects of great conquests; for them easy preyand that is what all who suffer areis enchanting. Pity is praised as the virtue of prostitutes.

for disciples, who must often be defended against themselves by means of faith in a person (by

Greece, a screen above all?

(how well stoicism conceals what one lacks!..), always the cloak of prudent silence, of affability, of

accomplished revenge at least in his imagination?

in this



ACADEMIA AS A NECESSITY IS A MORALIZATION THAT SEEKS TO

IDENTIFY AND RECTIFY THE PROBLEMS THAT THE HERD IDENTIFIES

AS BEING INHERENT TO OUR CREATION. IT BECOMES A TOTAL

NEGATION OF WHAT IS TRULY BEAUTIFUL.

Friedrich Nietzsche, 1887 [The Gay Scien e, pg. 314-15]

The revenge against the spirit and other ulterior motives of morality. Moralitywhere do you suppose that it finds its most dangerous and insidious advocates? ... There is a human being who has turned out badly [ein missratener Mensch], who does not have enough spirit to be able to enjoy it but just enough education to realize this; he is bored, disgusted, and despises himself; having inherited some money, he is deprived even of the last comfort, "the blessings of work," self -forgetfulness in "daily labor"; such a person who is fundamentally ashamed of his existenceperhaps he also harbors a few little vicesand on the

other hand cannot keep himself from becoming more and more spoiled and irritable by reading books to which he is not entitled or by associating with more spiritual company than he can digest: such a human being who has become poisoned through and throughfor spirit becomes poison, education becomes poison, possessions

become poison, solitude becomes poison for those who have turned out badly

wayeventually ends up in a state of habitual revenge, will to revenge ... what do you suppose he finds necessary, absolutely necessary, to give himself in his own eyes the appearance of superiority over more spiritual people and to attain the pleasure of an

Always morality, you can bet on that, always big

moral words, always the rub-a-dub of justice, wisdom, holiness, virtue, always the

stoicism of gesture

mildness, and whatever may be the names of all the other idealistic cloaks in which incurable self-despisers, as well as the incurably vain, strut about. Do not misunderstand me: among such born enemies of the spirit there comes into being occasionally the rare piece of humanity that the common people revere, using such names as saint and sage; it is from among men of this sort

that those monsters of morality come who make noise, who make historySt. Augustine is

one of them. Fear of the spirit, revenge against the spirithow often these propelling vices have become the roots of virtues! Even nothing less than virtues! And, a confidential question, even the claim that they possessed wisdom, which has been made here and there on earth by philosophers, the maddest and most immodest of all claimshas it not always been to date, in India as well as in

At times perhaps a screen chosen with pedagogical intent, which

hallows so many lies; one has a tender regard for those still in the process of

becoming, of growing,

means of an error) ... Much more often, however, it is a screen behind which the philosopher saves himself because he has become weary, old, cold, hard, as a premonition that the end is near, like the prudence animals have before they diethey go off by themselves, become still, choose solitude, hide in caves, become wise ... What? Wisdom as a screen behind which

the philosopher hides fromspirit?

my friends,

benefit themselves and to do something for themselves internally, then



THE AFF PAINTS THE SUFFERING OF ________ (THE OTHER) ON THE

WALL OF THE CAVE TO GIVE THEIR RESISTANCE VALOR. THEIR 1AC IS

A PROJECT OF DESIRING AN ENEMY AND BRINGING THAT ENEMY INTO

THEIR REACTIVE POLITICS.

Friedrich Nietzsche, 1887 [The Gay Science, pg. 117-118]

The craving for suffering - When I think of the craving to do something, which continually tickles and spurs those millions of young Europeans who cannot endure their boredom and themselves, then I realize that they must have a craving to suffer and to find in their suffering a probable reason for action, for deeds. Neediness is needed! [Not ist ntig.] Hence the

politicians' clamor, hence the many false, fictitious, exaggerated "conditions of distress" of all sorts of classes and the blind readiness to believe in them. These young people demand thatnot happiness but unhappiness should approach from the outside and become visible; and their imagination is busy in advance to turn it into a monster so that

afterward they can fight a monster. If these people who crave distress felt the strength inside themselves to

they fill the world with their clamor

about distress and all too often introduce it into the feeling of distress. They do not know what to do with themselvesand therefore paint the distress of others on the

wall; they always need others! And continually other others! Pardon me,I

have ventured to paint my happiness on the wall.

MORALITY IS ANTI-NATURAL. IT IS A COUNTER-INTUITIVE DENIAL OF

HUMAN IMPULSE AND NATURE INTENDED TO ENCLOSE THE WILL

WITHIN THE SELF IN THE NAME OF THE HERD, TO JUSTIFY THE HERD

OF THE SELF.


Herd-Instinct. Wherever we meet with a morality we find a valuation and order of rank of the human impulses and activities. These valuations and orders of rank are always the expression of the needs of a community or herd: that which is in the first place to its advantage - and in the second place and third place - is also the authoritative standard for the worth of every individual. By morality the individual is taught to become a function of the herd, and to ascribe to himself value only as a function. As

the conditions for the maintenance of one community have been very different from those of another community, there have been very different moralities; and in respect to the future essential transformations of herds and communities, states and societies, one can prophesy that there will still be very divergent moralities. Morality is the herd-

instinct in the individual.



TO SERVE HIGHER VALUES IS TO SUBMIT TO REFINED SERVILITY; IT

IS A JUSTIFICATION FOR THE ETHOS OF PASSIVITY AND DANGEROUS

STOICISM. INSTEAD, WE MUST REFUSE TO BE INSCRIBED BY THE

CYCLIC SYSTEM AND REFUSE TO GIVE OUR ACTIONS A HIGHER

MEANING.


Unconditional duties.--All those who feel they need the strongest words and sounds, the most eloquent gestures and postures, in order to be effective at all--such as revolutionary

politicians, socialists, preachers of repentance with or without Christianity, all of whom cannot tolerate semi-success--talk of

"duties," and actually always of duties that are supposed to be unconditional. Without that they would lack the justification for their great pathos, and they understand this very well. Thus they reach for moral philosophies that preach some categorical imperative, or they ingest a goodly piece of religion, as Mazzini (Giuseppe 1805-72) did, for example.

Because they desire the unconditional confidence of others, they need first of all to develop unconditional self-confidence on the basis of some ultimate and indisputable commandment that is inherently sublime, and they want to feel like, and be accepted as, its servants and instruments.

Here we have the most natural and usually very influential opponents of moral

enlightenment and skepticism; but they are rare. Yet a very comprehensive class of such opponents is to be found wherever self-interest requires submission while reputation and honor seem to prohibit submission. Whoever feels that

his dignity is incompatible with the thought of being the instrument of a prince or a

party or sect or ,even worse, of a financial power--say, because he is after all the descendant of an old and proud family--

but who nevertheless wants to or must be such an instrument before himself and before the public, requires pompous principles that can be mouthed at any time; principles of some unconditional obligation to which one may submit without shame. Refined servility clings to the categorical imperative and is the mortal enemy of those who wish to deprive duty of its unconditional character; that is what

decency demands of them, and not only decency.



THE 1ACS REACTIONARY POLITICS EPITOMIZES THE SLAVE

MORALITY, THE INVERSION OF STRONG, LIFE-AFFIRMING VALUES AS

BAD. THEIR ACT OF FOCUSING ON THE CALL OF OTHER IS WEAKNESS

AND SHOULD BE FORGOTTEN IN FAVOR OF SELF-DEVELOPMENT.

Friedrich Nietzsche, 1887 [Genealogy of Morals, pg. 472-3]

The slave revolt in morality begins when the resentment itself becomes creative and gives birth to values: the resentment of those beings who are prevented from a genuinely active reaction and who compensate for that with a merely imaginary vengeance. While all noble morality grows out of a triumphant self-affirmation, slave morality from the start says No to what is "outside," "other," "a non-self". And this No is its creative act. This transformation of the glance which confers valuethis necessary projection towards what is outer instead of back into itself that is inherent in resentment. In order to arise, slave morality always requires first an opposing world, a world outside itself. Psychologically speaking, it needs external stimuli in order to act at all. Its action is basically reaction.



IMPACT/ALT. SOLVENCY

EMBRACE AMOR FATI AS A WAY OF FORGETTING: TO FAIL TO

REMEMBER THE SUFFERING OF THE OTHER AND THE HARMS OF THE

AFF IS TO DECIDE TO SNATCH YOUR LIFES VALUE FROM A

FRAMEWORK OF JOYLESSNESS. REFUSE TO NEGATE! INSTEAD,

CHOOSE TO PAINT THE BEAUTY OF LIFE BY FORGETTING, BY

EXCLUSIVELY AFFIRMING AS A POSITIVE ACT.

Friedrich Nietzsche, 1887 [The Gay Science, pg. 223]

For the New Year I still live, I still think: I still have to live, for I still have to think. Sum, ergo cogito: cogito, ergo sum [I am, therefore I think: I think, therefore I am.]. Today everybody permits himself the expression of his wish and his dearest thought: hence I, too, shall say what it is that I wish from myself today, and what was the first thought to run across my heart this yearwhat thought shall be for me the reason, warranty, and sweetness of all my life henceforth!

I want to learn more and more to see as beautiful what is necessary in things:then I shall be one of those who make things beautiful. Amor fati [Love of fate.]: let that be my love from henceforth! I do not want to wage war against what is ugly. I do not want to accuse, I do not even want to accuse those who accuse. Looking away shall be my only negation! And all in all and on the whole: some day I wish to be only a Yes-sayer!

This essay the title betrays it is above all a recreation, a spot of

grows through a wound."]

(in certain situations even more to my liking)

Especially, war. War has always been the great wisdom of all spirits

if prankishness has no part in it. Excess strength alone is the proof of strength.



YOUR BALLOT SHRUGS AWAY THE UNDUE WEIGHT OF THE IMPOSED

BURDEN OF THE 1AC. CHOOSING TO FORGET IS TO REMAIN POSITIVE

IN THE FACE OF THE CYCLE OF NEGATIVITY OF THE AFF. IT IS A

CREATION OF BEAUTY AND CELEBRATION OF THE AFFIRMATIVE

VALUE TO LIFE BY REFUSING TO REMEMBER THE HARMS.

Friedrich Nietzsche, 1887 [Twilight of the Idols, 21-22]

Maintaining cheerfulness in the midst of a gloomy task, fraught with immeasurable responsibility, is no small feat; and yet what is needed more than cheerfulness? Nothing succeeds

A revaluation of all values: this

question mark, so black, so huge that it casts a shadow over the man who puts it down such a destiny of a task compels one to run into the sunlight at every opportunity to shake off a heavy, all-too-heavy seriousness. Every means is proper

to do this; every "case" is a case of luck.

who have become too introspective, too profound; even in a wound there is the power to heal. A maxim, the origin of which I withhold from scholarly curiosity, has long been my motto: Increscunt animi, virescit volnere virtus. ["The spirits increase, vigor

Another mode of convalescenceis

sounding out idols. There are more idols than realities in the world: that is my "evil eye" upon this world; that is also my "evil ear." Finally to pose questions with a hammer, and sometimes to hear as a reply that famous hollow sound that can only come from bloated entrails what a delight for one who has ears even behind his ears, for me, an old psychologist and pied piper before whom just that which would

remain silent must finally speak out.

sunshine, a leap sideways into the idleness of a psychologist. Perhaps a new war, too? And are new idols sounded out? This little essay is a great declaration of war; and regarding the sounding out of idols, this time they are not just idols of the age, but eternal idols, which are here touched with a hammer as with a tuning fork: there are no idols that are older, more assured, more puffed-up and none more hollow. That does not prevent them from being those in which people have the most faith; nor does one ever say "idol," especially not in the most distinguished instance.



THE AFFIRMATIVE PLAN REFLECTS A GAME OF RESSENTIMENT

BETWEEN ITSELF AND THE STATE. WE MUST LOOK AWAY FROM THE

PLANS EXTERNAL POLITICS TO WORK ON OURSELVES.IF WE ENGAGE

OURSELVES IN A WILL TO POWER TO AFFIRM LIFE WE CAN

TRANSCEND NIHILISM THROUGH THE ETERNAL RETURN.

Saul Newman, Fellow at the University of Western Australia, 2000 (Anarchism and the Politics of Ressentiment, p: Muse, accessed: July 02 06)

Rather than having an external enemy -- like the State -- in opposition to which one's political identity is formed, we must work on ourselves. As political subjects we must overcome ressentiment by transforming our relationship with power. One can only do this, according to Nietzsche, through eternal return. To affirm eternal return is to acknowledge and indeed positively affirm the continual 'return' of same life with its harsh realities. Because it is an active willing of nihilism, it is at the same time a transcendence of nihilism. Perhaps in the same way, eternal return refers to power. We must acknowledge and affirm the 'return' of power, the fact that it will always be with us. To overcome ressentiment we must, in other words, will power. We must affirm a will to power -- in the form of creative, life-affirming values,

according to Nietzsche.[56] This is to accept the notion of 'self-overcoming'.[57] To 'overcome' oneself in

this sense, would mean an overcoming of the essentialist identities and categories that limit us. As Foucault has shown, we are constructed as essential political subjects in ways that that dominate us -- this is what he calls subjectification.[58] We

hide behind essentialist identities that deny power, and produce through this denial, a Manichean politics of absolute opposition that only reflects and reaffirms the very domination it claims to oppose. This we have seen in the case of anarchism. In order to avoid this Manichean logic, anarchism must no longer rely on essentialist identities and concepts, and instead positively affirm the eternal return of power. This is not a grim realization but rather a 'happy positivism'. It is characterized by political strategies aimed at minimizing the possibilities of domination, and increasing the possibilities for freedom.



USING PAIN AND PLEASURE AS A DEVICE TO MAKE CALCULATIVE

DECISIONS IS TO PITY THE WORLD AND SIDE WITH SLAVISH

MORALITY. INSTEAD WE SHOULD USE FORGETTING AS A MEANS TO

WILL ABOUT THE ETERNAL RETURN OF THE SAME TO AFFIRM LIFE.

Friedrich Nietzsche, 1887 [Beyond Good and Evil, aphorism 225, pg. 343]

Whether hedonism, or pessimism, or utilitarianism, or eudaimonianism all these ways of thinking, which measure the value of things according to pleasure and pain, that is, according to contingent circumstances and secondary issues, are ways of thinking that stay in the foreground and navets, which everyone who knows about creative forces and an artistic conscience will look down on, not without ridicule and not without compassion. Compassion for yourselfthat is, of course, not compassion the way you mean the term: it's not pity for social "needs," for "society" and its sick and unlucky people, with those depraved and broken down from the start, and with the way they lie on the ground all around useven less is it compassion for the grumbling oppressed, the rebellious slave classes, who strive for masterythey call it "Freedom."

Our pity is a higher pity which sees furtherwe see how man is making himself smaller, how you make him smallerand there are moments when we look at your pity with an indescribable anxiety, where we defend ourselves against this compassionwhere we find your seriousness more dangerous than any carelessness . You want, if possibleand there is no wilder "if possible"to do away with suffering.

What about us? It does seem that we would prefer it to be higher and worse than it ever was! Well being, the way you understand it - that's no goal. To us that looks like an end, a condition which immediately makes human beings rediculous and contemptible, something which makes their destruction desirable!



AT: NIETZSCHE INDICTS

1. No Link: They cant prove why their specific indict has any offense against the ideas of the 1NC

2. No Impact: They cant prove that anything bad about Nietzsche would be a reason to reject the alternative or why it would garner an impact to outweigh passivity.

AT: NO LINK

1. The 1AC was read; they cant sever out of their representations. if they do:

a. Severance; they should advocate the entirety of the 1AC. Allowing a shift destroys our ground and justifies offensive discourse.

b. No reason to vote aff; vote NEG on presumption. if they sever out of their harms representation, the lose the premise of their solvency and they have no offense to the status quo

2. Extend the Whitte in 98 evidence; that community service and corps are a systemization of ethics to produce a singular world view by the means of conscription into a normalized morality from which can derive surplus enjoyment from the false accomplishment of acting morally.



AT: PERM

1. Combining two incompatible frameworks is illegit:

a. Intrinsic; the combination is a new addition to plan. Justifies aff subsuming all neg offense by allowing them to act out the negative position.

b. Severance; they sever out of the representations of the 1AC. destroys NEG ground because they can sever the parts of the plan we garner links from.

2. no solvency for the perm: they cant indicate that it is possible to forget and simultaneously act of the representations of the 1AC.

3. no net benefit: there is no reason to prefer the perm to the alternative; our evidence indicates that the attempt to mush the alt and the plan together is an instance of reactivity in which nothing is affirmed, leading to more passivity.

4. Perm is impossible: extend the last piece of Zupancic ev. in the shell. It indicates that the affirmative can only affirm the outcome of the plan in a moral framework making the desire for the plan purely hedonistic as it has undertones of surplus-enjoyment.



5. THE PERMUTATION IS A BLIND YES TO ALL OPTIONS AND AN

ATTEMPT TO COMBINE TO OFFER THE BEST OPTION;

UNFORTUNATELY, BLINDLY ACCEPTING CHOICES IS IN

OPPOSITION TO AFFIRMATION AS IT DOESNT MAKE NEW

CHANCES FOR ENCOUNTER.






AFF ANSWERS:

1. NON UNIQUE- THE PEACE CORPS WAS CREATED BY KENNEDY- IF

THE CRITICISM IS TRUE WE SHOULD ALL HAVE BEEN PASSIVE BY

NOW

2. NO THRESHOLD- THE NEGATIVE GIVES YOU NO TIMEFRAME AS TO

WHEN WE WILL GO PASSIVE- THE 1AC OUTLINES A SPECIFIC HARMS

SCENARIO WITH SPECIFIC LINKS- YOU PREFER OUR IMPACTS

3. NO SOLVENCY- THE ACT OF FORGETTING IS ONLY TEMPORARY.

WHETHER WE LIKE IT OR NOT SUFFERING WILL OCCUR IN THE

WORLD IT IS ONLY A MATTER OF TIME UNTIL ANOTHER PERSON

BEGINS TO CARE

4. PERMUTATION- DO THE AFFIRMATIVE PLAN AND THEN FORGET

THAT WE ACTED

A. WE WILL ARGUE THAT THE 1AC IS A GOOD IDEA HENCE WE

SHOULD DO THE PLAN, THE NEGATIVE HAS NO GOOD REASON

WHY WE CANNOT HELP STOP A CRISIS AND THEN FORGET

ABOUT SUFFERING LATER

B. THE PERMUTATION IS PROVEN CORRECT BY THE 1NC

ZUPANCIC EVIDENCE WHICH INDICATES THAT IN ORDER FOR

US TO FORGET WE MUST HAVE SOMETHING TO FORGET I.E.

THE PLAN

C. THE ALTERNATIVE IS FUNCTIONALLY A NET BENEFIT AS PER

THE NUMBER 3 ABOVE- WE MIGHT AS WELL TAKE ACTION

NOW TO AVOID EXTINCTION THEN WORRY ABOUT

REPRESENTATIONS OF SUFFERING

5. THE 1AC IS A DISAD TO THE ALTERNATIVE- THE PLAN AND 1AC

IMPACTS ARE JUSTIFICATIONS FOR WHY WE SHOULD ENGAGE IN

REACTIONARY POLITICS



6. NO LINK: THE QUESTION OF PERSONAL JUSTIFICATION FOR JOINING

THE NATIONAL SERVICE PROGRAM IS NEVER FIATED BY PLAN NOR

ASSUMED BY THE 1AC; THE ETHICS OF PITY OR SYSTEMIZATION

THEY ARE SPEAKING ABOUT IS NOT LOCATING WITHIN THE AFF

ADVOCACY.

7. OUR CALLS TO ACTIVITY IN THE NAME OF MORALITY ARE GOOD.

A. KEY TO SELF-CONCEPTUALIZATION: WE CANT FULLY

UNDERSTAND THE SELF, AS BOTH ZUPANCIC AND NIETZSCHE

ASSUME WE MUST, WITHOUT KNOWING HOW WE WILL

RESPOND TO THE CALL OF THE OTHER.

B. WE ARE A PRECURSOR TO UNDERSTANDING WHAT

MORALITY IS; YOU CANT SUBVERT THE SYSTEMIZATION OF

ETHICS WITHOUT AN INTERROGATION OF HOW YOU WILL

RESPOND TO THE CALL OF THE OTHER.

C. IT CAN ESCAPE PASSIVITY; THEY ASSUME THAT WE ARE AN

IRRATIONAL AND AUTO-MORAL CLAIM IN RESPONSE TO THE

HARM. WE ARE INSTEAD A CALCULATED RESPONSE TO THE

TOPIC AND CAN ESCAPE THE PASSIVITY THAT THE K INDICTS.

D. CREATES POSITIVE DECISION MAKING; IN A WORLD WITH

SACRIFICED MORALS, WE CREATE A BAD CONSCIOUS

MEANING THAT WE CAN NEVER CELEBRATE THE BEAUTY OF

LIFE POSITIVELY THAT THE ALT SEEKS IN A WORLD OF A NEG

BALLOT.

8. THE MOST RADICAL ACTING OUT OF THE ALTERNATIVE IS TO

LEAVE BEHIND THE NEG; TO IMPALE YOURSELF ON THE WILL OF

THE AFFIRMATIVE AS AN ACT OF EXCEEDING THE NEGATIVE

ALTERNATIVE; ABSOLVE YOURSELF OF THE PAIN OF THE OTHER BY

ACTING ON THE 1AC TO QUICKLY FORGET IT LEST THE OTHER NAG

AND WEIGH ON YOUR CONSCIOUS.

9. FORGETTING IS NOT COMPETITIVE WITH A RESPONSE TO THE 1AC:

EVEN IF WE ARE TO FORGET THE HARMS OF THE CASE, WE STILL

HAVE OUR ADVANTAGES WHICH MEANS THAT WE CAN STAND IN

AFFIRMATION OF THE POSITIVE EFFECTS OF THE PLAN.

10. THEIR ALTERNATIVE IS TEMPORARY. THEY FAIL TO FULLY

CONCEPTUALIZE THE AFFIRMATIVE IN AN ATTEMPT TO FORGET;

THEY ARE MORE LIKELY TO REMEMBER THE SUFFERING OF THE

OTHER BY ENGAGING THE AFF.

(It is for this reason that Nietzsche suggests solitude to



11. YOU CAN VOTE FOR THE AFF FOR ANY REASON YOU WANT; THIS

MEANS THAT YOU CAN ACCEPT THE CRITICISM AND FORGET THE

WAY THAT WE REPRESENT THE BALLOT VIA THE 1AC IN AN EFFORT

TO ACT OUT THE ALT; THEY HAVE NO REASON WHY FORGETTING

WILL NECESSITATE YOUR BALLOT.

12. TURN AND SOLVENCY TAKEOUT: ZUPANCIC OVERLOOKS

NIETZSCHES THEORY OF THE ASCETIC PRINCIPLE AS A BARRIER

Steven Michaels, 2003 (Nietzsche, Interrupted, http://www.lacan.com/shadowaz.htm)

Zupancic makes the same mistake in her, rather material, understanding of asceticism.

She presents a Nietzsche overly concerned with enjoyment and comfort. Zupancic exaggerates the likely egoism of the ascetic going so far as to liken it to Freud's superego and overlooks the fact that Nietzsche saw the ascetic primarily as a barrier to instinct and a proper appreciation of human nature. For Nietzsche, asceticism had little to do with "the pleasure principle," and everything to do with

the harm that it did to the philosophic process.

replace asceticism as a means to philosophy.) The author is right to distinguish this element in Nietzsche's philosophy, but she should call it what Nietzsche calls it: the will to power. Zupancic stumbles onto this realization during her treatment of Nietzsche's typology of nihilism, but she fails to appreciate how it affects her study. We might also wonder whether Zupancic's

Nietzsche too closely resembles the "Last Man" that Nietzsche found so nauseating.

13. ASCETICISM IS GOOD.

A. THE ACT OF DEPRIVING THE SELF OF MATERIAL GOOD IS

USED AS A MEANS TO ACHIEVE A HIGHER CONSCIOUSNESS

OR PLEASURE.

B. ENGAGING IS A SPIRITUAL AFFIRMATION OF SELF, VIA

ASCETICISM, IS CRUCIAL TO CREATING A FEELING OF

ECSTASY IN WHICH WE CAN EXTRICATE OUR FEELING OF

PLEASURE FROM THE MEANINGLESS THINGS THAT

SURROUND US.

C. THIS ACT OF CREATION OF BEAUTY AND ECSTASY IS THE

ACTING OUT OF THE ALTERNATIVE; RESPONDING TO THE

CALLS OF THE OTHER CAN BE AN ACT OF PURE AFFIRMATION

IF THE JUSTIFICATION IS SUCH THAT THE 1AC IS FRAMED TO

DERIVE JOY (ADVANTAGES) FROM THE PLAN ACTION.

But now since you think that you properly adapt the

and what we ought to do and what we ought not



14. COUNTERCRITICISM: MASOCHISM

A. PHILOSOPHY BEGINS TO ASK QUESTIONS WHERE HUMANITY

IS AT ITS WEAKEST AND MOST SUBMISSIVE POINT. TO EXIST

AS A TRULY DIONYSIAN SPIRIT ONLY LOOKING INWARD, AS

NIETZSCHE AND ZUPANCIC AFFIRM, WOULD ENTAIL A

FAILURE TO QUESTION THE SELF BUT RATHER TO LIVE IN

COMPLETE COMPLIANCE WITH WHAT IS NATURAL IN HUMAN

NATURE. .THE NEGS CRITICISM IS A DELUSION THAT

REFUSES TO ACKNOWLEDGE AND SUBMIT TO THE NATURAL

ENTRAPMENT OF HUMANITY.

Epictetus, 2004 [A Selection from the Discourses of Epictetus With the Encheiridion, http://www.gutenberg.org/files/10661/10661-h/10661-h.htm]

What the beginning of philosophy is. The beginning of philosophy, to him at least who enters on it in the right way and by the door is a consciousness of his own weakness and inability about necessary things; for we come into the world with no natural notion of a right-angled triangle, or of a diesis (a quarter tone), or of a half-tone; but we learn each of these things by a certain transmission according to art; and for this reason those who do not know them do not think that they know them. But as to good and evil, and beautiful and ugly, and becoming and unbecoming, and

happiness and misfortune, and proper and improper,

to do, who ever came into the world without having an innate idea of them? Wherefore we all

use these names, and we endeavor to fit the preconceptions to the several cases (things) thus: he has done well; he has not done well; he has done as he ought, not as he ought; he has been unfortunate, he has been fortunate; he is unjust, he is just; who does not use these names? Who among us defers the use of them till he has learned them, as he defers the use of the words about lines (geometrical figures) or sounds? And the cause of this is that we come into the world already taught as it were by nature some things on this matter ([Greek: topon]), and proceeding from these we have added to them self-conceit ([Greek: oiaesin]). For why, a man says, do I not know the beautiful and the ugly? Have I not the notion of it? You have. Do I not adapt it to particulars? You do. Do I not then adapt it properly? In that lies the whole question; and conceit is added here; for beginning from these things which

are admitted men proceed to that which is matter of dispute by means of unsuitable adaptation; for if they possessed this power of adaptation in addition to those things,

what would hinder them from being perfect?

preconceptions to the particulars, tell me whence you derive this (assume that you do so). Because I think so. But it does not seem so to another, and he thinks that he also makes a proper adaptation; or does he not think so? He does think so. Is it possible then that both of you can properly apply the preconceptions to things about which you have contrary opinions? It is not possible. Can you then show us anything better towards adapting the preconceptions beyond your thinking that you do? Does the madman do any other things than the things which seem to him right? Is then this criterion sufficient for him also? It is not sufficient. Come then to something which is superior to seeming ([Greek: tou dochein]). What is this?



B. WE SHOULD ACT MASOCHISTICALLY AND EMBRACE THE

IMPOSSIBILITY OF ESCAPING MORALITY, FULLY SUBMITTING

TO IT BY ENGAGING IN THE AFF PROJECT AS PER THE 1AC.

MASOCHISM MEANS A STRICT IDENTIFICATION WITH

POWERLESSNESS. WE CAN AFFIRM THE INHERENT WEAKNESS

OF THE SPIRIT TO CREATE ANXIETY.

Gilles Deleuze, 1991 [Masochism: On Coldness and Cruelty, pg.91-3]





C. ONLY THIS FULL MASOCHISTIC SUBMISSION CAN SOLVE THE

INSTITUTIONALIZATION OF VALUES; IDENTIFYING WITH

POWERLESSNESS THROUGH OVER IDENTIFICATION ALLOWS

FOR NEW SPACES OF RESISTANCE.

Slavoj Zizek, 2002 [The Revolution at the Gates, pg.253]

not to observe oneself from without, but to bear the burden of his existence and supply for its wants. I

In fact real action in the world is always action in which the devil has his part, in which the force of initiative has



15. Recognizing infinite responsibility is the basis for an effective politics. It is all-encompassing and infiniteit transcends your impactEmmanuel Levinas, professor of philosophy, 1978 (Otherwise Than Being Or Beyond Essence, pg. xiv)

This also means that I am not only answerable for what I initiated in a project or commitment of my will. I am responsible

for the situation in which I find myself, and for the existence in which I find myself. To be responsible is always to have to answer for a situation that was in place before I came on the scene. Responsibility is a bond between my present and what came to

pass before it. In it is effected a passive synthesis of time that precedes the time put together by retentions and protentions. I am responsible for processes in which I find myself, and which have a momentum by which they go on beyond what I willed or what I

can steer. Responsibility cannot be limited to the measure of what I was able to foresee

and willed.

force only inasmuch as it espouses things that have a force of their own. I am responsible for processes that go beyond the limits of my foresight and intention, that carry on even when I am no longer adding my sustaining force to them and even when I am no longer

there. Serious responsibility recognizes itself to be responsible for the course of things beyond ones own death. My death will mark the limit of my force without limiting my responsibility. There is in this sense an infinity that opens in responsibility, not as a given immensity of its horizons, but as the process by which its bounds do not cease to extend an infinition of infinity. The bond with the alterity of the other is

in this infinity . I am answerable before the other in his alterity responsible before all the others for all the others. To be responsible before the other is to make of my subsistence the support of his order and his needs. His alterity commands and solicits, his approach contests and appeals; I am responsible before the other for the other. I am responsible before the other in his alterity, that is, not answerable for his empirical and mundane being only, but for the alterity of his initiatives, for the

imperafive appeal with which he addresses me. I am responsible for the responsible moves of another, for the very impact and trouble with which he approaches me. To be responsible before another is to answer to the appeal by which he approaches. It is to put oneself

in [their] his place,

am responsible for the very faults of another, for his deeds and misdeeds. The condition of being hostage is an

authentic figure of responsibility

zupancic

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