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1AC v3
Tournament: KCKCC | Round: Semis | Opponent: UNI | Judge: 1AC September 11th marked a turning point from an international relations perspective. It represented the start of the unprecedented war against an unspecified other during the so called war on terror. It led to a war in both Iraq and Afghanistan. The unprecedented level of securitization with policies of targeted killings, entering hostilities, and offensive cyber operations. These outcomes of the War on Terror have been widely documented, discussed, and analyzed. What has been given far less attention is the dramatic impact it has had on the individual psyche.
In fact the government has presented an evil, a threat that must be dealt with. Our individual response has been to ignore our personal responsibility in the enemy creation process because we ignore that we are the government and the government is us.
Thich Nhat Hanh, Zen Master, poet, Founder of the Engaged Buddhist movement. Nominated for the Nobel Peace Prize by Martin Luther King Jr. Mindful Politics; edited by Melvin McLeod. 2006 p. 39-41
Many people think
to do with peace.
And, the analogy of a piece of paper proves the concept of interdependency to be true and prove we really are the government and the government is us
David Loy, prof on the Faculty of International Studies at Bunkyo University, Japan. Student of Zen for over twenty years and is a qualified Zen Teacher. Lack and Transcendence; The Problem of Death and Life in Psychotherapy, Existentialism , and Buddhism.1996 P. 90-91
Nagarjuna's logical and epistemological
the universe in it.58
But yet we still have celebrated the start of the wars. We reelected Presidents who pushed desperately to attack our enemies and kill them with impunity. We watched on television as our soldiers marched on Baghdad and fought in the hills of Afghanistan. We yearned for the day that the perpetrators of September 11th and those affiliated with evil would face their death.
One of those days came with the killing of Osama Bin Laden. With the announcement we danced in the streets, waving the American flag and singing God Bless America. Despite this triumphant victory against the so called evil other the unprecedented use of executive authority has not lessened. Our excitement has turned to apathy and blind acceptance. Most people cannot name another person other than Osama Bin Laden who has been killed by our targeted assassinations but we accept it because it gives our lives a sense of purpose to align with the good against the evil
The Buddhist concept of the ego “I” self explains why the war on terror has been so agreeable. The ego “I” self simply means how do you define and see yourself in the world. The War on Terror gives a person a way to define yourself as good by fighting an evil. As long as the ego “I” self is pereceived as a static independent entity it ensures suffering that prevents liberation and ensures constant state of war.
This is explained by a very long but unbelievably good piece of evidence from Professor of Ethics at Xavier University, David Loy David Loy, Besl Professor of Ethics/ Religion and Society at Xavier University and a Zen Teacher in the linage of Koun Yamada. Money, Sex, War, Karma; Notes for a Buddhist Revolution. 2008 p. 127-138
War is hell,
that basic spiritual problem.
Our affirmative is about an individual method of resistance to the psychological situation that we find ourselves in that results in either a celebration of, or a blind acceptance to, the war on terror.
To be clear, our affirmative is not about the geopolitical ramifications of presidential authority of the Obama Administration but rather the ramifications in each of us that has led to an acceptance of this policy. The question is not why you should vote affirmative, but why you as individual would ever choose not to support our advocacy. More importantly, what motivates the decision to refuse to call for an end to the use of current presidential authority.
First, the reason why we as individuals have chosen to support the war on terror is the good versus evil ego creation. The Good-versus-evil ego creation has led to an environment of non-stop aggression where violence is reciprocated and will never allow us to feel safe enough.
Chogyam Trungpa, meditation master, scholar, artist, and founded Naropa University in Boulder Colorado, Shambhala Training and Vajradhatu, an international association of meditation centers. The Sanity We Are Born With; A Buddhist Approach to Pscyhology. 2005 p. 123-125
The hell realm
all the time
Second, Voting aff is to affirm a basic openess and trust about the world - to focus on the past events that has caused the world we live in now, or the future is irrelevant we should only focus on the current behavior patterns-- this is the basis of a buddhist transition
Chogyam Trungpa, meditation master, scholar, artist, and founded Naropa University in Boulder Colorado, Shambhala Training and Vajradhatu, an international association of meditation centers. The Sanity We Are Born With; A Buddhist Approach to Pscyhology. 2005 p. 146-148
The question for
as a J-O-B.
Third, To embrace the basic goodness is to be open to the impermanence of our lives-- it is to be open to the constant changes that occur to how we define our ego “I” selves – this process ensures we are able to die without regrets
Thubten Chodron, studied and practiced Buddhism in India and Nepal since 1975and resident teacher at Dharma Friendship Foundation in Seattle. Buddhism for Beginners 2001 p. 40-1
Contemplating impermanence and
the time of death.
Fourth, This ability to die happy is a removal of the typical belief in the mastery of the world around us – this means we abandon the notion that if we kill enough terrorist we will be secure, our lives long and our lives prosperous – instead the affirmative embraces liberation that realizes how we die is infinitely more important than whether or not it will be nuclear
Ken Jones, lifelong activist and a Zen practitioner for over 30 years and founding member of the UK Network of Engaged Buddhist. The New Social Face of Buddhism; a Call to action. 2003 p 39-41
1n 1859, in
comprehensible -and liberative.
Fifth, Individual ontological change comes first. The Ego-I self seeks to destroy what causes our discomfort, like terrorist not receiving their due “due justice” and death. However, applying the due justice to terrorist will never make us feel secure enough which ensures an endless cycle of violence and aggression. This is why a focus on the individual must come first.
Ken Jones, lifelong activist and a Zen practitioner for over 30 years and founding member of the UK Network of Engaged Buddhist. The New Social Face of Buddhism; a Call to action. 2003 p 71-73
The relationship between
Siamese Resurgence, writes:
There is no impact – Any geopolitical, economic or scientific predictions they make are incorrect—the world is too complex to understand
Kurt Spellmeyer, award-winning teacher and scholar in the English department at Rutgers University and authorized to teach Zen by Kangan Glenn Webb. Buddha at the Apocalypse; Awakening From a Culture of Destruction. 2010 p. 109-116
Buddhists aren't the
us by surprise.
10/19/13
1ac for utd
Tournament: utd ROUND 7 | Round: 7 | Opponent: umkc | Judge: ziegler 1AC Lets Start with me – I am a heterosexual, middle class white male who comes from a rural area and has dealt with chronic illness – this is my life and I am not comfortable making it a part of this round – that siad I know I have privilage and I will aknowlage that. Taking that into account, Jesse and I believe we have something important to add to the metanarrative that is debate and this year's resolution Ember Alt was Killed in bagram afghanistan on june 18th of this year by mortar fire in an attack that left her entire squad wounded Hakimullah Mehsud was marytered in Iraq on july 25th during a suicide attack against NATO forces
Joshua Bowden died august 31st this year when his EOD unit was attacked during a routine mission in Ghazni Afghanistan Khodadad and Mohammad Yasim were reported missing just two weeks after their graduation from the Afghani national police acadamy – their remains were found august 1st of this year in a suburb of jalalabad Christopher Grant died on october 20th during a combat patrol in helmund province, Afghanistan Gunner was killed in 2009 while sniffing for IED's in Bagdhad These And countless others streching back to time immeorial These names are of individuals that have lost their life simply by being bystanders in a world that has become more remeninsent of a real time stragey game then not. Our President makes similar calls as I do in Rome total war. I have no problem sending my assassins to kill off rival nation's leaders. Much like Clinton had no problem shooting a missle into Sudan. Because to me and the president it was no risk offense. Worst case scnerio, I killed some of my rivals right? Well for me, the programers of the video game neglected to show how my actions could effect innocent populations but for Clintion - he hit a pharmuctical Company in Sudan. That lead to the deaths of tens of thousands of Sudanese children. For us as individuals we could generally agree killing that many children was not worth the risk. But for Clinton he was not seeing like an individual, he was seeing like a state. States do not care about humyn values like we do as individuals. States do not care about me. States do not care about you, and states sure as hell dont care about collateral deaths. States only see power, fear, and war. This lets us sever out of being a living, feeling organism and only think of what our state will look like 3 turns from now and what possible actions will put US in the best spot come turn 3. No matter the consequences its all about being on top of the leaderboard.
McCalmont 11 Jonathan McCalmont is a freelance critic living in the UK. His work has appeared in such places as Strange Horizons, The Escapist, Salon Futura, Gestalt Mash, The New York Reperspective of Science Fiction and Vector. He also maintains a blog named Ruthless Culture where he writes about films, literature and the fundamental hostility of the universe. 2/3/11 http://futurismic.com/2011/03/02/seeing-like-a-state-why-strategy-games-make-us-think-and-behave-like-brutal-psychopaths/
Civ 5 screenshot
And no need for doubt.
This abstraction from the individual has lead to an enviroment where the only things that matter are - Stability, Efficency and Smoothness- States have no intrest in preserving lives in other states, taking care of the enviroment, or looking out for the individual
In fact the President has everything to gain by starving rival states, getting other countries to cut back on economic efficiency by toning down emissions, and by politically controlling us as individuals
McCalmont 11 Jonathan McCalmont is a freelance critic living in the UK. His work has appeared in such places as Strange Horizons, The Escapist, Salon Futura, Gestalt Mash, The New York Reperspective of Science Fiction and Vector. He also maintains a blog named Ruthless Culture where he writes about films, literature and the fundamental hostility of the universe. 2/3/11 http://futurismic.com/2011/03/02/seeing-like-a-state-why-strategy-games-make-us-think-and-behave-like-brutal-psychopaths/
1: How Not to See Like A Human
as ‘stability’, ‘efficiency’ and ‘smoothness’.
Since humynkid's dawn, a handful of oppressors have accepted the responsibility over our lives that we should have accepted for ourselves. By doing so, they took our power. By doing nothing, we gave it away. We've seen where their way leads, through camps and wars, towards the slaughterhouse
Who's to blame? If you're looking for the guilty, you need only look into a mirror.
In fact we as policy debators perpetuate it. We talk about Impacts like Terrorism and war while ignoring the discussion; shunning the tought of who as individuals will be eliminated if the judge votes neg to not ban drone strikes - what innocent North Koreans Die in the First Strike CP. This denial of thought – not talking about the dystopian reality that lies beneath the veneer of our arguments is what allows evil to occur. We begin to see like the state. We forget about the average Iranian citizen that would be effected by increased hegmony. It all comes down to what our State will look like compared to other states 3 turns from now and who ever provides the better world for the UNITED STATES wins.
When you evaluate the world like this or as the President does your identity gets homogenized by feelings of insecurity and it slowly becomes our great nation should do x to prevent y from happening to us. When we do x people that are not us get effected by our actions and we dont even consider how our actions or lack of actions will effect them. This logic is what allowed Clinton to shoot the missle at the pharmuctical factory that killed thousands of children, it also allowed Hitler to build a world that held no place for the Jews, and it allows us to live in a world where all that and much much more happens without us sheding a tear.
Vetlesen 5 Arne Johan Vetlesen. Arne Johan Vetlesen professor of philosophy at the University of Oslo. degree in sociology and anthropology Evil and Human Agency: Understanding Collective Evildoing 2005
But where does evil enter the picture?
the evil of terrorism is doomed to failure. indeed to backfire so as to produce even more of what it purports to eliminate. we become cogs in the machinery of the state. We become complicit in actions taken in the name of the group that we are a part of and do not care about people not in our group and in fact encourage the states weaponization of beliefs. This collectives agency and is the root of genocide.
Vetlesen 5 Arne Johan Vetlesen. Arne Johan Vetlesen professor of philosophy at the University of Oslo. degree in sociology and anthropology Evil and Human Agency: Understanding Collective Evildoing 2005
Having established the
the difference.
Genocide is a twofold evil - it is the physical violence we all see, and the ontological weapon that is meant to destory agency of others that do not assimilate
Vetlesen 5 Arne Johan Vetlesen. Arne Johan Vetlesen professor of philosophy at the University of Oslo. degree in sociology and anthropology Evil and Human Agency: Understanding Collective Evildoing 2005
Genocide
like fire can destroy a building in an hour'
When you play your role as a policy maker, soilder, or Intelligence analyist you uphold this system -because how well you make policy is determined by how good your Policy is for the Agent, how well you soilder is determined by your unconditional dedication to the state and how much your willing to sell your self to let their be more intellegence. None of that benefits anybody but the state and allows systemic evil to continue unchallenged
Ludlow 13 Peter Ludlow professor of philosophy at Northwestern University “The Banality of Systemic Evil”
Clearly, there is a moral principle at work in the actions of the leakers, whistle-blowers and hacktivists and those who support them.
respecting the internal bonds of trust.
We advocate for resisting the states hegmonic perspective from above And the ability to dissociate yourself is the condition that allows for all violent conflict to occur. Without the ability to feel responsible for the violence you normalize you let the system perpetuate conflict under the illusion of necessity.
Lifton 90, Professor of Psychiatry and Markusen, Professor of Sociology, 1990 Robert Jay Lifton, Professor of Psychiatry and Eric Markusen, Professor of Sociology, PHD, University of Minnesota, The Genocidal Mentality, 1990, pg 226-227
Dissociation,
and rational.
Power emerges from popular consent, and can be withdrawn by withdrawing ones own consent
Roland Bleiker, Senior Lecturer and Coordinator of the Peace and Conflict Studies Program at the University of Queensland. Popular Dissent, Human Agency and Global Politics. 2000 p. 60-62
The particular
authoritarian rule.
By speaking out we are changing the world slowly and subtly Our method is a tactical action – we tell you what to rebel against, not how or where to rebel against it. This prevents the collectivization of our agency through disappearence. Individual oppourtunities are key to accepting your responaility to prevent the perspective from above while avoiding identification and cooption.
De Certeau 84 Michel de Certeau, Director d'Etudes at the Ecole des Hautes Etudes et Sciences Sociales in Paris and visting Professor of French and Comparative Literature at the University of California, San Diego. The Practices of Everyday Life. 1984 p. 35-39
A distinction
it nevertheless remains the case that the two ways of acting can be distinguished according to whether they bet on place or on time.
1/6/14
A2 Anthro
Tournament: UMKC | Round: 8 | Opponent: 0000 | Judge: Only the permutation can solve – as long as the ego self exists as a seperate independent entity it will ensure environmental destruction
Joanna Macy, professor of philosophy and religion at the California Institute of Integral Studies. Dharma Gaia. Edited by Alan Hunt Badiner. 1990 p. 55-57
Robert Bellah’s book Habits of the Heart is not a place where you are going to read about the greening of the self. But it is where you will read why there has to be a greening of the self,.................................
…........................................... be immune to what we do to other beings.
Even if we link the aff can solve environmental problems --- the understanding of interdependence that is propelled by an openess to the world ensures a compassion towards the world around us that prevents environmental exploitation
Allan Hunt Badiner, freelance journalist, editor, and studied Buddhist meditation and Dharma at Rockhill Hermitage in Sri Lanka, and with Ven. Dr. Havanpola Ratanasara in Los Angeles. Dharma Gaia; A Harvest of Essays in Buddhism and Ecology. 1990 p. xvii-xviii
Buddhist Dharma …......................................
…..........................................................................entire living cosmos. Biocentrism links because of its lack of understanding an interdependent world – this has two impacts first, prevents liberation second, prevents solving for environmental problems
Batchelor 90 Stephen Batchelor, writer, translator, and teacher residing in a Buddhist community in Devon, England. Dharma Gaia. Edited by Alan Hunt Badiner. 1990 p. 179-182
Buddhist economics has to start from the premise of nonduality—recognizing that at root the distinction between agent, act. and object is merely conceptual. …....................................
…....................................................In Schumacher’s words; it is a question of finding the right path of development, the Middle Way between materialist heedlessness and traditionalist immobility, in short, of finding Right Livelihood.
Put away your silly anthro cards, Buddhists view non-human animals as equal
James 4 Simon James, lecturer of philosophy at the University of Durhman, 2004 “Zen Buddhism and Environmental Ethics”, Pg 61-63
At first sight, it might seem …................................
…............................................ particular, tending to avoid eating meat.
Animals have the same Buddha-nature as humyns
James 4 Simon James, lecturer of philosophy at the University of Durhman, 2004 “Zen Buddhism and Environmental Ethics”, Pg 63
Tournament: UMKC | Round: 8 | Opponent: 0000 | Judge: Only the permutation can solve – purely political acts alone won't solve because only a resistence to capitalism that includes a religious element can suceed because of how Capitalism functions
David Loy, Professor in the Faculty of International Studies at Bunkyo University, Japan. A Buddhist History of the West; Studies in Lack. 2002 p. 209-210
This information comes.................... …................, that path includes struggling against the false religion of our age.
The kritik can't solve and prevents liberation – The notion of a static ego “I” self prevents the fight against capitalism from being effective, the problem is how we relate to the world, we seek to fill our lack not with material goods but symbols that are an attempt to prove our seperate sense of self to be true--
David Loy, Professor in the Faculty of International Studies at Bunkyo University, Japan. A Buddhist History of the West; Studies in Lack. 2002 p. 77-79
THE MIDAS TOUCH If there is to be a psychoanalysis of money it must start from the hypothesis that the money complex has the essential structure of religion—or, if you will, the negation of religion, the demonic. The psychoanalytic theory of money must start by establishing the proposition that money is, in Shakespeare’s words, the “visible god”; in Luther’s words, “the God of this world” (Norman Brown 240—41). …..............................
….....................................except by repressing them, whereupon we become even more compulsively driven by them (Becker 85).
The rejection of capitalism and living on merely survival rates won’t be persuasive to people and prevents liberation
Rita M. Gross, Senior Teacher of Shambhala Buddhism, a network of meditation centers founded by Chogyam Trungpa. Hooked; Buddhist Writings on Greed, Desire, and the Urge to Consume. edited by Stephanie Kaza. 2005 p. 154-158
Undue emphasis …............................. …........................................ fully developed, it is necessary to return to the Buddha's life story and the practice of "not too much."
The Kritik will fail to solve their impacts—once in power the impacts will be replicated in one way or another—personal transformation of the alternative is a perquisite to truly changing the political
David Loy, professor in the faculty of International Studies at Bunkyo University in Japan. The Great Awakening; A Buddhist Social Theory. 2003 p. 35
For those who see the necessity of radical change, the first implication of Buddhist social praxis is the obvious need to work on ourselves as well ….......................................
…............................................................... a recipe for disaster.
11/14/13
A2 spanos
Tournament: UMKC | Round: 8 | Opponent: 0000 | Judge: Identity is impernanent and arrising interdependently – This means that what our identity entails changes from moment to moment because things are always changing – think of it like this, being a debater is not part of our identity right now, but when we are home and there are non debaters around that is when being a debater brings contributionary difference through interdependence
Peter D. Hershock, Director of the Asian Studies Development Program at the East- West Center in Honolulu. Valuing Diversity; Buddhist Reflection on Realizing a More Equitable Global Future. 2012 p. 13-14
Buddhist thought offers an alternative to both the modern subordination of difference to sameness and its postmodern inversion. …......................
….......................... the political.
Permutation- Do the affirmative and the non competitive parts of the negative advocacy
We are in the direction of the kritik – The buddhist oreintation promotes diversity – by engaging difference nondualsitically, being in the moment and engaging in infinite play ensures true diversity
Peter D. Hershock, Director of the Asian Studies Development Program at the East- West Center in Honolulu. Valuing Diversity; Buddhist Reflection on Realizing a More Equitable Global Future. 2012 p. 257-264
And, Buddhism is able to help rescind the suffering caused by racism can rescind—The narrative of Robin Hart shows
Robin Hart, corporate attorney and has a MA in theology. . Not Turning Away; The Practice of Engaged Buddhism edited by Susan Moon. 2004 p. 38- 45
I need to find a way to ….................
…........................................ This is where I start
Burn Out Disad – The fight against oppression will fail unless there are no extpectations of change – we must work towards diversity, but without expectations – Openess to world allows this
Rita M. Gross, scholar-practitioner who has written extensively on Buddhism and gender. She teaches Buddhism in a wide variety of academic and dharmic contexts. Mindful Politics; edited by Melvin McLeod. 2006 p. 236
Buddhism …......................
…............................................ teaching on the third paramita, patience.
Two things to write down first-- Attacks against racism will only reinforce what they intend to break down- Anyone who hears a critcism of structures they perceive themselves to be part of or identities they deem themselves to be part of will defend that position to prove a worldview correct
Second thing to write down is that the alternative is key to breakdown oppression-- only by dissolving the ego can we begin break down current worldviews
Chogyam Trungpa, meditation master, scholar, artist, and founded Naropa University in Boulder Colorado, Shambhala Training and Vajradhatu, an international association of meditation centers. The Sanity We Are Born With; A Buddhist Approach to Pscyhology. 2005 p. 44-47
Ego starts from …........................
…............................................of the ego.
Opressor Victim Labeling Disad- When people are labeled as oppressor and victims it ensures a dualistic understanding of the world that prevents reconciliation and human liberation
Sulak Sivaraksa,granted the Right Livelihood Award, also known as Alternative Nobel Prize. co-founded the Asian Cultural Forum on Development and the International Network of Engaged Buddhists. Conflict, Culture, Change: Engaged Buddhism in a Globalizing World. 2005 p. 31-32
The issue of collective …..........................................
…................................................. pride and delusion.
Pursuit of Equality Disad-- Identity is always co arising to see and quest for equality through shared access to opportunity is to edit relational uniqueness that prevents reshaping our relationships towards equity that is true diversity
Peter D. Hershock, Director of the Asian Studies Development Program at the East- West Center in Honolulu. Valuing Diversity; Buddhist Reflection on Realizing a More Equitable Global Future. 2012 p. 217-221
Variety Disad and solvency takeout- They worry about how much we “differing from” one another and want to balance interestes by weighing then differentially weighting disparate claims to power --- This process is embraces an equality rooted in freedoms of choice that creates an ego “I” self and prevents true equity and doesn't solve because it promotes only variety
Peter D. Hershock, Director of the Asian Studies Development Program at the East- West Center in Honolulu. Valuing Diversity; Buddhist Reflection on Realizing a More Equitable Global Future. 2012 p. 248-249
Transformation disad-- criticism of the oppressor prevents the compassion necessary for the spread of compassion
Matthew Bortholin, Huge Star Wars nerd and ordained member of Thich Nhat Hanh’s Buddhist community, and lived in Buddhist monasteries. The Dharma of Star Wars. 2005 p.47-48
WHEN LUKE CONFRONTS..................................................................
…........................................................... We exist in unity with rivers, forests, and the air. Mindfulness and concentration can part the shroud of the dark side and allow us to touch the reality of emptiness .
11/14/13
Broken 1AC for ALL JVTEAMS AT Kck
Tournament: UMKC | Round: 2 | Opponent: Augstana | Judge: September 11th marked a turning point from an international relations perspective. It represented the start of the unprecedented war against an unspecified other during the so called war on terror. It led to a war in both Iraq and Afghanistan. The unprecedented level of securitization with policies of targeted killings, entering hostilities, and offensive cyber operations. These outcomes of the War on Terror have been widely documented, discussed, and analyzed. What has been given far less attention is the dramatic impact it has had on the individual psyche.
In fact the government has presented an evil, a threat that must be dealt with. Our individual response has been to ignore our personal responsibility in the enemy creation process because we ignore that we are the government and the government is us. Thich Nhat Hanh, Mindful Politics; edited by Melvin McLeod. 2006 p. 39-41
Many people think...to do with peace. And, the analogy of a piece of paper proves the concept of interdependency to be true and prove we really are the government and the government is us David Loy, Lack and Transcendence; The Problem of Death and Life in Psychotherapy, Existentialism , and Buddhism.1996 P. 90-91
Nagarjunaand#39;s logical and...the universe in it.58
But yet we still have celebrated the start of the wars. We reelected Presidents who pushed desperately to attack our enemies and kill them with impunity. We watched on television as our soldiers marched on Baghdad and fought in the hills of Afghanistan. We yearned for the day that the perpetrators of September 11th and those affiliated with evil would face their death.
One of those days came with the killing of Osama Bin Laden. With the announcement we danced in the streets, waving the American flag and singing God Bless America. Despite this triumphant victory against the so called evil other the unprecedented use of executive authority has not lessened. Our excitement has turned to apathy and blind acceptance. Most people cannot name another person other than Osama Bin Laden who has been killed by our targeted assassinations but we accept it because it gives our lives a sense of purpose to align with the good against the evil
The Buddhist concept of the ego “I” self explains why the war on terror has been so agreeable. The ego “I” self simply means how do you define and see yourself in the world. The War on Terror gives a person a clear definable evil which is a precondition to define oneself as good. As long as the ego “I” self is pereceived as a static independent entity it ensures suffering that prevents liberation and ensures constant state of war.
This is explained by a very long but unbelievably good piece of evidence from Professor of Ethics at Xavier University, David Loy David Loy, Money, Sex, War, Karma; Notes for a Buddhist Revolution. 2008 p. 127-138
War is hell...basic spiritual problem.
Our affirmative is about an individual method of resistance to the psychological situation that we find ourselves in that results in either a celebration of, or a blind acceptance to, the war on terror.
To be clear, our affirmative is not about the geopolitical ramifications of presidential authority of the Obama Administration but rather the ramifications in each of us that has led to an acceptance of this policy. The question is not why you should vote affirmative, but why you as individual would ever choose not to support our advocacy. More importantly, what motivates the decision to refuse to call for an end to the use of current presidential authority.
First, the reason why we as individuals have chosen to support the war on terror is the good versus evil ego creation. The Good-versus-evil ego creation has led to an environment of non-stop aggression where violence is reciprocated and will never allow us to feel safe enough. Chogyam Trungpa, The Sanity We Are Born With; A Buddhist Approach to Pscyhology. 2005 p. 123-125
The hell realm...all the time Second, Voting aff is to affirm a basic openess and trust about the world - to focus on the past events that has caused the world we live in now, or the future is irrelevant we should only focus on the current behavior patterns-- this is the basis of a buddhist transition
Chogyam Trungpa, The Sanity We Are Born With; A Buddhist Approach to Pscyhology. 2005 p. 146-148
The question for us...activity as a J-O-B. Third, To embrace the basic goodness is to be open to the impermanence of our lives-- it is to be open to the constant changes that occur to how we define our ego “I” selves – this process ensures we are able to die without regrets Thubten Chodron,Buddhism for Beginners 2001 p. 40-1
Contemplating impermanence...time of death. Fourth, This ability to die happy is a removal of the typical belief in the mastery of the world around us – this means we abandon the notion that if we kill enough terrorist we will be secure, our lives long and our lives prosperous – instead the affirmative embraces liberation that realizes how we die is infinitely more important than whether or not it will be nuclear
Ken Jones, The New Social Face of Buddhism; a Call to action. 2003 p 39-41
1n 1859, in...comprehensible -and liberative. Fifth, Individual ontological change comes first. The Ego-I self seeks to destroy what causes our discomfort, like terrorist not receiving their due “due justice” and death. However, applying the due justice to terrorist will never make us feel secure enough which ensures an endless cycle of violence and aggression. This is why a focus on the individual must come first.
Ken Jones, The New Social Face of Buddhism; a Call to action. 2003 p 71-73
The relationship between...his book Siamese Resurgence, writes:
10/1/13
DCT AFF V3
Tournament: D3 | Round: 4 | Opponent: UMKC CJ | Judge: Individual oppourtunities are key to accepting your responaility to prevent the perspective from above while avoiding identification and cooption.
De Certeau 84 Michel de Certeau, Director d'Etudes at the Ecole des Hautes Etudes et Sciences Sociales in Paris and visting Professor of French and Comparative Literature at the University of California, San Diego. The Practices of Everyday Life. 1984 p. 35-39
A distinction between strategies and tactics appears to provide a more adequate initial schema. I call a strategy the calculation (or manipulation) of power relationships that becomes possible as soon as a subject with will and power (a business, an army, a city, a scientific institution) can be isolated. It postulates a place that can he delimited as its own and serve as the base from which relations with an exterioritv composed of targets or threats (customers or competitors, enemies, the country surrounding the city, objectives and objects of research, etc.) can be managed. As in management, every “strategic” rationalization percieveks first of all to distinguish its “own” place, that is, the place of its own power and will, from an “environment.” A Cartesian attitude, if you wish: it is an effort to delimit one’s own place in a world bewitched by the invisible powers of the Other. It is also the typical attitude of modern science, politics, and military strategy. The establishment of a break between a place appropriated as one’s own and its other is accompanied by important effects, some of which we must immediately note: (1) The “proper” is a triumph of place over time. It allows one to capitalize acquired advantages, to prepare future expansions, and thus to give oneself a certain independence with respect to the variability of circumstances. It is a mastery of time through the foundation of an autonomous place. (2) It is also a mastery of places through sight. The diperspective of space makes possible a panoplic practice proceeding from a place whence the eye can transform foreign forces into objects that can be observed and measured, and thus control and “include” them within its scope of perspective’3 To be able to percieve (far into the distance) is also to be able to predict, to run ahead of time by reading a space. (3) It would be legitimate to define the power of knowledge by this ability to transform the uncertainties of history into readable spaces. But it would be more correct to recognize in these “strategies” a specific type of knowledge, one sustained and determined by the power to provide oneself with one’s own place. Thus military or scientific strategies have always been inaugurated through the constitution of their “own” areas (autonomous cities, “neutral” or “independent” institutions, laboratories pursuing “disinterested” research, etc.). in other words, a certain power is the precondition of this knowledge and not merely its effect or its attribute. It makes this knowledge possible and at the same time determines its characteristics. it produces itself in and through this knowledge. By contrast with a strategy (whose successive shapes introduce a certain play into this formal schema and whose link with a particular historical configuration of rationality should also be clarified), a tactic is a calculated action determined by the absence of a proper locus. No delimitation of an exteriority, then, provides it with the condition necessary for autonomy. The space of a tactic is the space of the other. Thus it must play on and with a terrain imposed on it and organized by the law of a foreign power. It does not have the means to keep to itself, at a distance, in a position of withdrawal, foresight, and self-collection: it is a maneuver “within the enemy’s field of perspective,” as von Bulow put it,’4 and within enemy territory. It does not, therefore, have the options of planning general strategy and perspectiveing the adversary as a whole within a district, visible, and objectifiable space. It operates in isolated actions, blow by blow. It takes advantage of “opportunities” and depends on them, being without any base where it could stockpile its winnings, build up its own positions and plan raids. What it wins it cannot keep. This nowhere gives a tactic mobility, to be sure, but a mobility that must accept the chance offerings of the moment, and seize on the wing the possibilities that offer themselves at any given moment. It must vigilantly make use of the cracks that particular conjunctions open in the surveillance of the proprietary powers. it poaches in them. It creates surprises in them. It can be where it is least expected. It is a guileful ruse. In short, a tactic is an art of the weak. Clausewitz noted this fact in discussing deception in his treatise On War. The more a power grows, the less it can allow itself to mobilize part of its means in the service of deception: it is dangerous to deploy large forces for the sake of appearances; this sort of “demonstration” is generally useless and “the gravity of bitter necessity makes direct action so urgent that it leaves no room for this sort of game.” One deploys his forces, one does not take chances with feints. Power is bound by its very visibility. In contrast, trickery is possible for the weak, and often it is his only possibility, as a “last resort”: “The weaker the forces at the disposition of the strategist. the more the strategist will be able to use deception.” ° I translate: the more the strategy is transformed into tactics. Clausewitz also compares trickery to wit: “Just as wit involves a certain legerdemain relative to ideas and concepts, trickery is a sort of legerdemain relative to acts.”‘ This indicates the mode in which a tactic, which is indeed a form of legerdemain takes an order by surprise. The art of “pulling tricks” involves a sense of the opportunities afforded by a particular occasion. Through procedures that Freud makes explicit with reference to wit,’7 a tactic boldly juxtaposes diverse elements in order suddenly to produce a flash shedding a different light on the language of a place and to strike the hearer. Cross—cuts, fragments, cracks and lucky hits in the framework o a system, consumers’ ways of operating are the practical equivalents of wit. Lacking its own place, lacking a perspective of the whole, limited by the blindness (which may lead to perspicacity) resulting from combat at close quarters, limited by the possibilities of the moment, a tactic is determined by the absence of power just as a strategy is organized by the postulation of power. From this point of perspective, the dialectic of a tactic may be illuminated by the ancient art of sophistic. As the author of a great “strategic” system, Aristotle was already very interested in the procedures of this enemy which perverted, as he saw it, the order of truth. He quotes a formula of this protean, quick, and surprising adversary that, by making explicit the basis of sophistic, can also serve finally to define a tactic as I understand the term here: it is a matter, Corax said, of “making the worse argument percievem the better.”18 In its paradoxical concision, this formula delineates the relationship of forces that is the starting point for an intellectual creativity as persistent as it is subtle, tireless, ready for every opportunity, scattered over the terrain of the dominant order and foreign to the rules laid down and imposed by a rationality founded on established rights and property. In sum, strategies are actions which, thanks to the establishment of a place of power (the property of a proper), elaborate theoretical places (systems and totalizing discourses)capable of articulating an ensemble of physical places in which forces are distributed. They combine these three types of places and percievek to master each by means of the others. They thus privilege spatial relationships. At the very least they attempt to reduce temporal relations to spatial ones through the analytical attribution of a proper place to each particular element and through the combinatory organization of the movements specific to units or groups of units. The model was military before it became “scientific.” Tactics are procedures that gain validity in relation to the pertinence they lend to time—to the circumstances which the precise instant of an intervention transforms into a favorable situation, to the rapidity of the movements that change the organization of a space, to the relations among successive moments in an action, to the possible intersections of durations and heterogeneous rhythms, etc. In this respect, the difference corresponds to two historical options regarding action and security (options that moreover have more to do with constraints than with possibilities): strategies pin their hopes on the resistance that the establishment of a place offers to the erosion of time: tactics on a clever utilization of time, of the opportunities it presents and also of the play that it introduced into the foundations of power. Even if the methods practiced by the everyday art of war never present themselves in such a clear form, it nevertheless remains the case that the two ways of acting can be distinguished according to whether they bet on place or on time.
3/1/14
DCT Aff
Tournament: Weber | Round: 1 | Opponent: Wyoming | Judge: Lets Start with me – I am a heterosexual, middle class white male who comes from a rural area and has dealt with chronic illness – this is my life and I am not comfortable making it a part of this round – that siad I know I have privilage and I will aknowlage that. Taking that into account, Jesse and I believe we have something important to add to the metanarrative that is debate and this year's resolution Ember Alt was Killed in bagram afghanistan on june 18th of this year by mortar fire in an attack that left her entire squad wounded Hakimullah Mehsud was marytered in Iraq on july 25th during a suicide attack against NATO forces
Joshua Bowden died august 31st this year when his EOD unit was attacked during a routine mission in Ghazni Afghanistan
Khodadad and Mohammad Yasim were reported missing just two weeks after their graduation from the Afghani national police acadamy – their remains were found august 1st of this year in a suburb of jalalabad Christopher Grant died on october 20th during a combat patrol in helmund province, Afghanistan These And countless others streching back to time immeorial These names are of individuals that have lost their life simply by being bystanders in a world that has become more remeninsent of a real time stragey game then not. Our President makes similar calls as I do in Rome total war. I have no problem sending my assassins to kill off rival nation's leaders. Much like Clinton had no problem shooting a missle into Sudan. Because to me and the president it was no risk offense. Worst case scnerio, I killed some of my rivals right? Well for me, the programers of the video game neglected to show how my actions could effect innocent populations but for Clintion - he hit a pharmuctical Company in Sudan. That lead to the deaths of tens of thousands of Sudanese children. For us as individuals we could generally agree killing that many children was not worth the risk. But for Clinton he was not seeing like an individual, he was seeing like a state. States do not care about humyn values like we do as individuals. States do not care about me. States do not care about you, and states sure as hell dont care about collateral deaths. States only see power, fear, and war. This lets us sever out of being a living, feeling organism and only think of what our state will look like 3 turns from now and what possible actions will put US in the best spot come turn 3. No matter the consequences its all about being on top of the leaderboard.
McCalmont 11 Jonathan McCalmont is a freelance critic living in the UK. His work has appeared in such places as Strange Horizons, The Escapist, Salon Futura, Gestalt Mash, The New York Review of Science Fiction and Vector. He also maintains a blog named Ruthless Culture where he writes about films, literature and the fundamental hostility of the universe. 2/3/11 http://futurismic.com/2011/03/02/seeing-like-a-state-why-strategy-games-make-us-think-and-behave-like-brutal-psychopaths/
Civ 5 screenshotThis is why we turn
and
and no need for doubt.
This abstraction from the individual has lead to an enviroment where the only things that matter are - Stability, Efficency and Smoothness- States have no intrest in preserving lives in other states, taking care of the enviroment, or looking out for the individual
In fact the President has everything to gain by starving rival states, getting other countries to cut back on economic efficiency by toning down emissions, and by politically controlling us as individuals
McCalmont 11 Jonathan McCalmont is a freelance critic living in the UK. His work has appeared in such places as Strange Horizons, The Escapist, Salon Futura, Gestalt Mash, The New York Review of Science Fiction and Vector. He also maintains a blog named Ruthless Culture where he writes about films, literature and the fundamental hostility of the universe. 2/3/11 http://futurismic.com/2011/03/02/seeing-like-a-state-why-strategy-games-make-us-think-and-behave-like-brutal-psychopaths/
1: How Not to See Like
and
‘stability’, ‘efficiency’ and ‘smoothness’.
Since humynkid's dawn, a handful of oppressors have accepted the responsibility over our lives that we should have accepted for ourselves. By doing so, they took our power. By doing nothing, we gave it away. We've seen where their way leads, through camps and wars, towards the slaughterhouse
Who's to blame? If you're looking for the guilty, you need only look into a mirror.
In fact we as policy debators perpetuate it. We talk about Impacts like Terrorism and war while ignoring the discussion; shunning the tought of who as individuals will be eliminated if the judge votes neg to not ban drone strikes - what innocent North Koreans Die in the First Strike CP. This denial of thought – not talking about the dystopian reality that lies beneath the veneer of our arguments is what allows evil to occur. We begin to see like the state. We forget about the average Iranian citizen that would be effected by increased hegmony. It all comes down to what our State will look like compared to other states 3 turns from now and who ever provides the better world for the UNITED STATES wins.
When you evaluate the world like this or as the President does your identity gets homogenized by feelings of insecurity and it slowly becomes our great nation should do x to prevent y from happening to us. When we do x people that are not us get effected by our actions and we dont even consider how our actions or lack of actions will effect them. This logic is what allowed Clinton to shoot the missle at the pharmuctical factory that killed thousands of children, it also allowed Hitler to build a world that held no place for the Jews, and it allows us to live in a world where all that and much much more happens without us sheding a tear.
Vetlesen 5 Arne Johan Vetlesen. Arne Johan Vetlesen professor of philosophy at the University of Oslo. degree in sociology and anthropology Evil and Human Agency: Understanding Collective Evildoing 2005
But where does evil enter
and
more of what it purports to eliminate.
we become cogs in the machinery of the state. We become complicit in actions taken in the name of the group that we are a part of and do not care about people not in our group and in fact encourage the states weaponization of beliefs. This collectives agency and is the root of genocide.
Vetlesen 5 Arne Johan Vetlesen. Arne Johan Vetlesen professor of philosophy at the University of Oslo. degree in sociology and anthropology Evil and Human Agency: Understanding Collective Evildoing 2005
Having established the precise
and
Let us appreciate the difference.
Genocide is a twofold evil - it is the physical violence we all see, and the ontological weapon that is meant to destory agency of others that do not assimilate
Vetlesen 5 Arne Johan Vetlesen. Arne Johan Vetlesen professor of philosophy at the University of Oslo. degree in sociology and anthropology Evil and Human Agency: Understanding Collective Evildoing 2005
Genocide i.s this
and
an hour'
When you play your role as a policy maker, soilder, or Intelligence analyist you uphold this system -because how well you make policy is determined by how good your Policy is for the Agent, how well you soilder is determined by your unconditional dedication to the state and how much your willing to sell your self to let their be more intellegence. None of that benefits anybody but the state and allows systemic evil to continue unchallenged
Ludlow 13 Peter Ludlow professor of philosophy at Northwestern University “The Banality of Systemic Evil”
Clearly, there is a moral
and
the internal bonds of trust.
We advocate for talking against the states hegmonic view from above
We belive we have a responsibility to take action seriously not only of ourselves but of others
Vetlesen 5 Arne Johan Vetlesen. Arne Johan Vetlesen professor of philosophy at the University of Oslo. degree in sociology and anthropology Evil and Human Agency: Understanding Collective Evildoing 2005
In advocating that the
and
for harms that the group could have prevented' (1992: 105).
By speaking out we are slowly changing the world slowly and subtly
De Certeau 84 Michel de Certeau, Director d'Etudes at the Ecole des Hautes Etudes et Sciences Sociales in Paris and visting Professor of French and Comparative Literature at the University of California, San Diego. The Practices of Everyday Life. 1984 p. 35-39
