Tournament: 2013babyjo | Round: Semis | Opponent: Concordia College Clements-Thoma | Judge: Montano, Wash, Ziering
Your affirmation is only a continuation of the never ending “war on terror”. Forgetting the first event makes the second event irrelevant. Forget the event, we have no outlaws to chase…
Ciccarelli 2010 (Roberto, “Conflict, Security, and the Reshaping of Society: the Civilization of War”, Palidda, Salvatore; Del Lago, Alessandro)
Two events have… regulate emergency situations

The naming of 9/11 is a dangerous act – it presupposes a supposedly universal calendar – your repetition is an attempt at neutralizing and distancing ourselves from the text of that day.
Derrida 2003 (interviewed in Philosophy in a Time of Terror by Giovanna Borradori, online excerpt, http://www.press.uchicago.edu/Misc/Chicago/066649.html)
Le 11 septembre… something about it.

Our criticism precludes the aff – in debates about framing 9/11, attentiveness to language is necessary.
Derrida 2003 (interviewed in Philosophy in a Time of Terror by Giovanna Borradori, online excerpt, http://www.press.uchicago.edu/Misc/Chicago/066649.html)
I believe always… 11 septembre, 9/11.

Invoking the narrative of 9/11 drives out all other alternatives of memory. This allows uncontested political interventionism to repay the suffering of those lost in the event.
Zehfuss 2003 (Maja, University of Manchester, “Forget September 11”, Third World Quarterly, vol 24 no 3)
These important questions… has been lost.

The institutional narrative of 9/1 overdetermines our ability to confront the empirical reality of the event allowing the memory to be deployed for political ends.
Zehfuss 2003 (Maja, University of Manchester, “Forget September 11”, Third World Quarterly, vol 24 no 3)
We are under… not disturb it.

Invoking the symbolic authority of the memory of September 11th creates a stop-gap in thinking precluding discussions of what is political or how we as subjects constitute our own identities. Instead we should forget 9/11 so we can remember ourselves.
Zehfuss 2003 (Maja, University of Manchester, “Forget September 11”, Third World Quarterly, vol 24 no 3)
Bush recommended the… memory of the dead.

Your affirmation of the topic is part of the post-9/11 educational project of the neoconservatives informed by an imperial binary logic which necessarily perceives its Other as something or someone that must be annihilated.
Spanos 2006 (William, professor of comp lit @ SUNY Bing, “Humanism and the Studia Humanitatis after 9/11/01: Rethinking the Anthropologos”, symploke 13:1/2, 248-254”)
From the time… the global market.

The modern age is characterized by a disavowal of tragedy. The triumph of Socratic reason manifests in our attempts to resolve the chaotic aspect of life and avoid suffering. This requires the construction of an ideal “Real” world toward which our apparent world aspires. Enter the affirmative. In the modern drive towards certainty and security and in an attempt at renouncing disorder and security, the plan labors to mold and order the world to make it duplicate our idealized image of order.
Saurette 1996 (Paul, PhD in Political Theory at Johns Hopkins, “I Mistrust all Systematizers and Avoid Them: Nietzsche, Arendt, and the Crisis of the Will to Order in International Relations Theory”, Millenium vol. 25, no 1, p.3-6)
According to Nietzsche… principle of modernity.

The affirmative will always be able to locate some external threat to world order. It is not a coincidence that Breaking News occurs every fifteen minutes because international politics are unpredictable. The insecurities cited by the affirmative are not unique. At issue here is not just life itself but what makes life valuable. We encourage indifference and carelessness in a world inherently characterized by insecurity in an attempt to reclaim joy from the affirmative’s paranoia.
Der Derian 1993 (James, professor of political science @ University of Massachusetts-Amherst and professor of IR @Brown, “The Value of Security: Hobbes, Marx, Nietzsche, and Baudrillard”, in The Political Subject of Violence ed. David Campbell and Michael Dillon, p. 101-105)
One must begin… risks and benefits.

In an increasingly complicated world, bureaucracy, technology, and complex infrastructure means attempts to predict and prevent catastrophe are not only doomed to failure, but worsen those catastrophes.
Der Derian 2005 (James, professor of political science @ University of Massachusetts-Amherst and professor of IR @Brown,  “National Security, an Accident Waiting To Happen”, Harvard International Review; Oct 2005, vol 27 issue 3, p. 83-84)

Our mortality is certain anyway. The dangerous and unknown aspects of life are precisely those that make it worth living. Taking risks highlights the difference between life and death by defying mortality for the sake of curiosity.
Phillips 1998 (Anita, editor of the literacy journal INTERSTICE, “A Defence of Masochism”, p. 151-154)
Why do some… temporary self-extinction.

In our answer to the affirmative’s schizophrenic call to action, our alternative is to do nothing in the instance of the plan.

The inevitability of death means that our primary concern must be a fragile affirmation of life, especially in the face of the affirmative impacts. Succumbing to fear tactics like the 1ac leaves a humanity so defaced as to outweigh extinction.
White 1990 (Alan, Mark Hopkins professor of philosophy @ Williams College, Within Nietzsche’s Labyrinth, “Tragedy”, http://web.williams.edu/wp-etc/philosophy/awhite/WNL20web/Tragedy20frames.htm)

We only live when we go beyond mere life.
Zizek 2003 (Slavoj, you know who the fuck he is, “The Puppet and the Dwarf”, p. 94-99)
Insofar as “death”… higher Goal is.

Ontological disarmament in the face of dangerous others is the only means to real peace, which cannot exist physically but only in the mind. We would rather die than promote the affirmative’s futile search for certainty. Living life is more important than deferring death.
Nietzsche 1878 (the Anti-Christ, renowned philosopher and professor at the University of Basil, “Human All too Human”, aphorism #284)