Tournament: UCO | Round: 6 | Opponent: Baylor SW | Judge: Phil Samuels
In understanding death as an event or “the end,” the affirmative attempts to achieve some sense of control and security over our lives by eliminating the anxiety inherent in our confrontation with death. This position is ultimately illusory and deprives us of an authentic relationship with death.
Rennie ‘06  Susanna Rennie, UKCP registered existential psychotherapist, rainee supervisor at West London Centre for Counseling and  lecturer at the New School for Psychertherapy and Counseling in London.  “The End…or is it? The Potency of Heidegger’s Ideas about Death.”  Existential Analysis, 17:2. July 2006

Death, for Heidegger, is the possibility of the impossibility of existence. If
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Living with the voluntary consciousness of death’ (1973: xiv – xv). 

The refusal to be authentic denies the responsibility for one’s freedom that is at the heart of ethics, perpetuating conflict, racism, and exploitation.
Cross ‘02 Mike. Senior lecturer in Ethics in the department of religion and ethics at st. martin’s college, lancaster UK. “An Ethic of Authenticity” Analytic Teaching Vol. 22, No 1. 

Having set out some crucial ontological considerations, Linsenbard goes on to discuss some of
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is a further illustration of the way things are rather than a recommendation.

Death is the basis of subjectivity and what makes our choices and lives meaningful. Each inauthentic response is a unique refusal to take on the task of making death our own.
Davis ’89 Walter Albert Davis. Inwardness and existence: subjectivity in/and Hegel, Heidegger, Marx, and Freud. 1989, pg 134-136

Death is the origin of subjectivity; our inwardness is touched to the quick by
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, unshakable regret over opportunities not seized or harmful things done to others. 

The affirmative’s concern with extinction is more than a pragmatic concern – it is an expression of existential anxiety. We ought to refuse politically polemic contestation in favor of an existential realization of anxiety.
Swazo ‘02  Norman K. Swazo, professor of philosophy and Chair of the Department of Philosophy and Humanities at the University of Alaska. Crisis Theory and World Order: Heideggarian Reflections. 2002, pg 12-14

In line with the above thought, I have noted that world order scholars are
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be truly historically effective in its quest to create a just world order.  

Domesticating anxiety is the central function of imperialist metaphysics – it is a denial of difference that reduces every differential being it encounters to standing, disposable reserve.  
Spanos ‘00 William V Spanos, professor of English and comparative literature at Binghamton University. America’s Shadow: Anatomy of Empire, 2000. Pg 9-11

To put this reduction in the terms precipitated by the implicit distinction between two kinds
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hegemonic) discourse of the dominant, that is, Western, order. 

In the face of anxiety there are two responses: tranquilization or openness. The affirmative is a return to the inauthentic existence of everydayness. The alternative is to embrace anxiety and take responsibility for our freedom.
Carel ‘06  Havi Carel.  Life and Death in Freud and Heidegger. 2006, pg 85-87

With respect to death, anxiety has a special disclosive capacity. As Heidegger claims
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also the rediscovery of its world and projects as necessary to its existence.

Tournament: UMKC | Round: 4 | Opponent: UNT AS | Judge: Scott Harris
The neutral point of view of the affirmative conceals the location of thought, which justifies the devaluation of alternative epistemologies and the subjugation of non-Western people.
Grosfoguel 07 Ramón. Associate Professor at UC Berkeley¶ Ethnic Studies Department, Chicano/Latino Studies. “THE EPISTEMIC DECOLONIAL TURN¶ Beyond political-economy paradigms” Cultural Studies Vol. 21, Nos. 2 3 March/May 2007 Pg 212-5

It is important … of world-system?

Divorcing location and experience from the justifications of solutions to suffering justifies the management of suffering from the West and reproduces colonial power.
Nayar 12 Jayan. Professor of Law at Warwick University. “The Politics of Hope and the Other-in-the-World: Thinking Exteriority” Warwick School of Law Research Paper No. 2012/06. Available at SSRN: http://ssrn.com/abstract=2001975 or http://dx.doi.org/10.2139/ssrn.2001975

People suffer.17 …¶ normalities of business-as-usual (Robinson and Tormey 2009).

Empire operates through a fundamental re-ordering of space and time, privileging the imperial man as God-like, able to categorize and posses the world. This culminates in either the assimilation of the colonized through the internalization of oppression or the radical exclusion of the colonized from humanity in genocide.
Maldonado-Torres 02 Nelson. Professor at UC Berkeley.  Thinking from the Limits of Being: Levinas, Fanon, Dussel, and the Cry of the Ethical Revolt. Pg 147-51

The proper recognition … and eat it too?“
The alternative is to delink from Western epistemology in order to open up the space for alternative ways of thinking and being based in the experiences of those excluded by coloniality. Only this kind of border thinking provides the bottom up approach necessary to re-organize knowledges for the purpose of liberation.
Mignolo 07 Walter. William H. Wannamaker Professor of Literature at Duke University. “DELINKING¶ The rhetoric of modernity, the logic¶ of coloniality and the grammar of¶ de-coloniality” Cultural Studies Vol. 21, Nos. 2 3 March/May 2007 Pg 492-3

The grammar of de-coloniality … as an-other paradigm.

The role of the ballot is to embrace an ethics of opacity. Our ethics affirms that value and dignity of those who have been violently excluded from the hegemony of Western epistemology and interrupts the will to transparency that makes the genocidal violence of coloniality possible.
Walker 11 Corey D.B. Associate Professor and Chair of the Department of Africana Studies at Brown University. ““How Does It Feel to be a Problem?”: (Local) Knowledge,¶ Human Interests, and The Ethics of Opacity” TRANSMODERNITY: Journal of Peripheral Cultural Production of the Luso-Hispanic World, 1(2) Pg 108-110

The ethics of opacity … an ethics of opacity?

Tournament: Bear Shock | Round: 1 | Opponent: Kansas FG | Judge: Matt Moore
The affirmative’s benign gesture is based on the attempt to forget the atrocities done in the name of liberal democracy in order to maintain its foundation. The benign logic of American exceptionalism accommodates the differences that can be assimilated and legitimizes the destruction of anything that refuses the dictates of liberal democracy.

Spanos 08 William V. American Exceptionalism in the Age of Globalization. Pg 10-14

Derrida’s analysis constitutes a powerful and, however belated, much welcomed thematization not simply
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remains invisible in the (onto)logic of the “free world.”

Imperialism is not just a way that states interact, but is also a relation to the world which maps and orders differences that can be accommodated to its logic and destroys anything that refuses assimilation. Any peace created by the benign gesture of the affirmative is based on the colonization of the Other, violence which is hidden through the imposition of imperialist metaphysics.
Spanos 00 William V. America’s Shadow. Pg 56-61

The end of the pursuit of knowledge, according to this developed — postcolonial —
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, graded, and reduced to standing and disposable reserve (Bestand).99

The problems of the affirmative are not aberrations that can be corrected with a change in policy, a supposedly correct application of liberal democracy. The consolidation of power in the executive and the attendant excesses of this power are based in an exceptionalist ontology that justifies biopolitical control and destruction as the fulfillment of the project of liberal democracy.
Spanos 11 William V. The Exceptionalist State and the State of Exception. Pg 141-4
In the immediate aftermath of the terrorist bombing of the twin towers of¶ the
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will appear as the hidden paradigm of the¶ political space of modernity.??

The reduction of beings to bare life culminates in the total devaluation of life, excluding those who undergo violence from consideration as an ethical being.
Noys 05 Benjamin. Professor of English at University of Chichester. The Culture of Death. Pg 94-5

The event of Auschwitz demands that one witness what happened there but the unbearable nature
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limits of our ethics, and our ethical categories are thrown into crisis.

Securitization neutralizes politics and makes violence inevitable, leading to a worldwide civil war. 

Agamben 02 Giorgio. “Security and Terror,” Theory and event 5:4

Today we are facing extreme and most dangerous developments of this paradigm of security.
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and not to reduce itself to attempts to control them once they occur.

Scholars and policymakers have forged America as a white democratic messiah – one who filters events through whiteness that renders racial difference irrational and necessitates that it must be violently controlled.  This makes constant interventions which justify genocide inevitable.

Martinot 03 Steve, lecturer at San Francisco State University in the Center for Interdisciplinary Programs, “The Cultural Roots of Interventionism in the US,” Social Justice Vol. 30, No. 1 (2003), pp. 19-20

In summary, U.S. interventionism has three structural elements that are homologous
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, will continue to be seen as the ultimate good by white nationalism.

In the face of the affirmative’s demand, we give Bartleby’s response of “I would prefer not to.” We refuse to be answerable to the calls to recuperate the project of liberal democracy and American exceptionalism, exposing imperialist violence and opening the space to rethink politics and thinking. 

Spanos 2000 William, America’s Shadow, p 197-202

If, however, we forcibly dislocate the pervasive, if symptomatic, disclosure of
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are "against theory" because it is foreign to American culture.19

The role of the judge is to position yourself as an exilic intellectual and interrogate the assumptions and scholarship of the 1ac. This rethinking of the position of the intellectual is key to break down the cult of expertise and its complicity with imperialism.
Biswas 2007 Shampa, Assoc Prof of Politics @ Whitman, “Empire and Global Public Intellectuals: Reading Edward Said as an International Relations Theorist,” Millennium 36:1, p. 117-127, EBSCO

The recent resuscitation of the project of Empire should give International¶ Relations scholars particular
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is noticeably absent, carry special responsibility in this¶ regard.38¶

Tournament: KCKCC | Round: 6 | Opponent: Central Oklahoma BH | Judge: Morris, Eric
Centering emancipation in the West only creates changes within the colonial system of power, offering freedom as a gift to the colonized. Critiques internal to Western thought not only reproduce the passivity of the subaltern, but are complicit with the irrational myths of modernity that justify genocidal violence.
Mignolo 07 Walter. William H. Wannamaker Professor of Literature at Duke University. “DELINKING The rhetoric of modernity, the logic of coloniality and the grammar of de-coloniality” Cultural Studies Vol. 21, Nos. 2 3 March/May 2007 Pg 453-9

Enrique Dussel provides … from African descent.

Giving the gift of emancipation creates a logic of possession, destroying the possibility of reciprocal exchange. Privileging the West as the liberator forces the damned to be dependent on the colonizer and justifies the dehumanization of the colonized.
Maldonado-Torres 06 Nelson. Professor at UC Berkeley. “Césaire’s Gift and the Decolonial Turn” Radical Philosophy Review volume 9, number 2 (2006) 111-138 Pg 132-4

The decolonial gift … as we will see below.

Thus, the alternative is to delink from the West in order to create alternatives to modernity.
Delinking requires us to confront the differences created by the colonization of the world and engage with the knowledges and practices being produced outside of Western modernity and its internal critiques. Instead of privileging the Western man who brings salvation to the barbarians outside of the gates, which can only end in assimilation, we follow the lead of those who think and act outside of the West, allowing for the destabilization of colonial power and the creation of a world in which many worlds are possible.  
Mignolo 07 Walter. William H. Wannamaker Professor of Literature at Duke University. “DELINKING The rhetoric of modernity, the logic of coloniality and the grammar of de-coloniality” Cultural Studies Vol. 21, Nos. 2 3 March/May 2007 Pg 490-3

How does the body-politics … as an-other paradigm

The role of the ballot is the ethics of generosity. Ethical relations to the other are only possible through a responsibility to the subaltern, which necessitates listening and following the lead of the damned. Therefore, the positionality of the damne must be the priority of our ethics, politics and epistemology in order to resist colonial power.
Maldonado-Torres 08 Nelson. Professor at UC Berkeley. Against War. Pg 238-4

Cartesianism introduces … vis-a-vis epistemic levels.

Tournament: Wake Forest | Round: 8 | Opponent: GSU FF | Judge: Max Archer
Speak earth and bless me with what is richest
make sky flow honey out of my hips
rigis mountains
spread over a valley
carved out by the mouth of rain.

And I knew when I entered her I was
high wind in her forests hollow
fingers whispering sound
honey flowed
from the split cup
impaled on a lance of tongues
on the tips of her breasts on her navel
and my breath
howling into her entrances
through lungs of pain.

Greedy as herring-gulls
or a child
I swing out over the earth
over and over
again. 

Audre Lorde – Love Poem

While feeling may not be missing from the affirmative, something essential is – the erotic touch, the feeling of being connected not only to our deepest emotions and bodily drives but to another person. The affirmative’s exclusion of the erotic means that they fail to recognize an essential source of resistance against racism, sexism, heteronormativity, and other forms of oppression. Audre Lorde writes,
Lorde Audre. Sister Outsider Pg 53-5

THERE ARE MANY kinds of power, used and unused, acknowl-¶ edged or
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which I enter gratefully¶ and from which I rise up empowered. '

The exclusion of erotic relations is not an accident - The struggle for identity and recognition assumes that we are all alienated subjects, which creates relationships of violence towards difference that attempts to fill a perceived gap between self and other. Emancipatory politics need an ethic of love to mobilize resistance and progressive movements. The alternative is a narcissism that denies the possibility of meaningful relationships, leaving only the possibility of hostility and violence. Kelly Oliver explains,
Oliver 2k1  Kelly Oliver.  “The Look of Love.”  Hypatia 16:3 (2001)

There is a powerful resonance between hooks’s description of love as necessarily self-critical
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is born out of communion and and connection rather than envy and alienation.

Oppression operates through the denial of the drives of the subject, rendering our emotions and affects meaningless as our psychic space is colonized. This leads to the internalization of oppression and the denial of agency. We must start with the colonization of the unconscious if we are to create a politics that can fight oppression. Affirming the poetic expression of erotic and other drives allows for us to make them meaningful and carve out a space for resistance. Oliver continues,

Oliver 04 Kelly. W. Alton Jones Chair of Philosophy at Vanderbilt University. The Colonization of Psychic Space: A Psychoanalytic Theory of Oppression. Pg 127-30

Psychic space depends on the movement between drives and language or signification; that is
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—and its relation to social context—is as relevant as ever.

Do not let you head deny
your hands
any memory of what passes through them
not your eyes
nor your heart
everything can be used
except what is wasteful
(you will need
to remember this when you are accused of destruction.)
Even when they are dangerous examine the heart of those machines you hate
before you discard them
and never mourn the lack of their power
lest you be condemened
to relieve them.
If you do not learn to hate
you will never be lonely
enough
to love easily
nor will you always be brave
although it does not grow any easier

Do not pretend to convenient beliefs
even when they are righteous
you will never be able to defend your city
while shouting.

Remember whatever pain you bring back
from your dreaming
but do not look for new gods
in the sea
nor in any part of a rainbow
Each time you love
love as deeply as if were
forever
only nothing is
eternal.

Audre Lorde – For Each of You
Our alternative is to affirm our love to the affirmative through the performance of the 1NC.

Our affirmation of our love to the affirmative recognizes the irreducibility of others, which allows for positive communication and relationships beyond domination.  Such a potential requires an ethic of love that bridges the gap between self and other and avoids any assimilation of the object of love. Oliver explains,
Oliver 2k1  Kelly Oliver.  “The Look of Love.”  Hypatia 16:3 (2001)

Irigaray suggests that we are different and that we can communicate because of what she
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as if my love can assimilate you (1996, 109–13).

Our alternative necessitates recognizing sexual difference as the ground of our existence. It is a recognition of our limitations and our relation to the other, which breaks down the narcissism of the affirmative. Anne Caldwell explains,
Caldwell 02 Anne. Transforming Sacrifice: Irigaray and the¶ Politics of Sexual Difference. Hypatia vol. 17, no. 4 (Fall 2002) Pg 25-6

How exactly does Irigaray understand the structure of subjectivity in light¶ of a sexed
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¶ single mass or crowd, endlessly refracting one model of the subject.

The role of the ballot is to vote for who presents the best methodology to liberate the oppressed. Only by accounting for the unconscious and otherness, that which is always beyond our understanding, allows for us to constantly question the social order and create ethical relationships. Our alternative is the best strategy for the psychic liberation of the oppressed through the sublimation of drives through poetry. Oliver expounds,

Oliver 04 Kelly. W. Alton Jones Chair of Philosophy at Vanderbilt University. The Colonization of Psychic Space: A Psychoanalytic Theory of Oppression. Pg xxii-xxiv

In the end, I argue that ethics—or, making politics ethical—
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mean. And through endless interpretation, our lives become meaning full.16

Tournament: Las Vegas Classic | Round: 6 | Opponent: Weber St HH | Judge: Weitz, Mike Shooter
Critical theorists which assume that subjectivity and identity are contingent and shifting assumes that all identities are oppressive, ignoring the difference between Western understandings of identity and tribal identities, which function as effective resistance to ongoing colonialism.
Grande 04 Sandy. Educator and author. Red Pedagogy. Pg 93-4
In contrast, critical scholars advocate…of American Indian critical writing” (1995, xvii).

Fighting empire without a commitment to the decolonization of the US leads to the continuation of settler colonialism.
Tuck and Yang 12 Eve, Assistant Professor of Educational Foundations and Coordinator of  Native American Studies Program at State University of New York at New Paltz; K. Wayne, Assistant Professor of Ethnic Studies at University of California, San Diego. "Decolonization is not a metaphor." Decolonization: Indigeneity, Education 26 Society Vol. 1, No. 1, 2012, pp. 1-­?40 Pg 7~

Not unique, the United States, as a settler colonial nation-state,
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. 36). Settler colonialism and its decolonization implicates and unsettles everyone.

The affirmative’s metaphorization of decolonization through mestiza consciousness renders them innocent, allowing for them to deny responsibility for their own participation in settler colonialism, maintaining the structure of oppression that they claim to fight.
Tuck and Yang 12 Eve, Assistant Professor of Educational Foundations and Coordinator of  Native American Studies Program at State University of New York at New Paltz; K. Wayne, Assistant Professor of Ethnic Studies at University of California, San Diego. "Decolonization is not a metaphor." Decolonization: Indigeneity, Education 26 Society Vol. 1, No. 1, 2012, pp. 1-­?40 Pg 9-10~

We observe that another component of a desire to play Indian is a settler desire
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innocence, which we discuss in the final section of this article.

Settler colonialism is the root cause of the aff’s impacts.
Tuck and Yang 12 Eve, Assistant Professor of Educational Foundations and Coordinator of  Native American Studies Program at State University of New York at New Paltz; K. Wayne, Assistant Professor of Ethnic Studies at University of California, San Diego. "Decolonization is not a metaphor." Decolonization: Indigeneity, Education 26 Society Vol. 1, No. 1, 2012, pp. 1-­?40 Pg 31-5~

"Indian Country" was/is the term used in Viet Nam, Afghanistan
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. Today, 85 of people incarcerated at Angola, die there.

The alternative is to affirm the material decolonization of the United States.
Only by affirming the literal decolonization of the US and the incommensurability of indigenous struggles for decolonization can we fight settler colonialism.
Tuck and Yang 12 Eve, Assistant Professor of Educational Foundations and Coordinator of  Native American Studies Program at State University of New York at New Paltz; K. Wayne, Assistant Professor of Ethnic Studies at University of California, San Diego. "Decolonization is not a metaphor." Decolonization: Indigeneity, Education 26 Society Vol. 1, No. 1, 2012, pp. 1-­?40 Pg 28-9~

Having elaborated on settler moves to innocence, we give a synopsis of the imbrication
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points into the literature - beginning a sort of bibliography of incommensurability.

The affirmation of the incommensurability of decolonization is essential to break down settler colonialism – any perm the permutation merely changes hierarchies without destroying them.
Tuck and Yang 12 Eve, Assistant Professor of Educational Foundations and Coordinator of  Native American Studies Program at State University of New York at New Paltz; K. Wayne, Assistant Professor of Ethnic Studies at University of California, San Diego. "Decolonization is not a metaphor." Decolonization: Indigeneity, Education 26 Society Vol. 1, No. 1, 2012, pp. 1-­?40 Pg 31~

Incommensurability is an acknowledgement that decolonization will require a change in the order of
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settler innocence, ingenuity, and right to America may be taught.

Focusing on changing mindsets to "decolonize the mind" is just another way to sidestep the demand for true decolonization and to avert the guilt associated with the affirmative’s participation in settler colonialism.
Tuck and Yang 12 Eve, Assistant Professor of Educational Foundations and Coordinator of  Native American Studies Program at State University of New York at New Paltz; K. Wayne, Assistant Professor of Ethnic Studies at University of California, San Diego. "Decolonization is not a metaphor." Decolonization: Indigeneity, Education 26 Society Vol. 1, No. 1, 2012, pp. 1-­?40 Pg 20-2~

Freire’s philosophies have encouraged educators to use "colonization" as a metaphor for
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decolonization and does not inherently offer any pathways that lead to decolonization.

The Western ideology on which fluid identity is justified allows the continuation of violence against indigenous peoples, following the West to its inevitable suicide.
Friedberg 00 Lilian. Author and Activist. Dare to Compare: Americanizing the Holocaust. The American Indian Quarterly 24.3 (2000) 353-380
Uprootedness, homelessness, exile – these are…survivors of the American Holocaust.

Tournament: Las Vegas Classic | Round: 4 | Opponent: UT Dallas OV | Judge: Vitolo-Haddad, Christina
Their focus on social location and including marginalized perspectives only serves to homogenize difference, and reinforces dominant ideas about marginalized groups, leaving power norms intact and guaranteeing inequality.  Their essentialist claims reinforce the tyranny of identity, and marginalize those who don’t identify with what it means to be a part of their strategy.  Cosgrove, 03  (Lisa, "Feminism, Postmodernism, and Psychological Research" Hypatia vol 18, no 3, Fall 2003, project muse)

Perhaps the best example of how feminists may inadvertently reproduce and reinforce the "false
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feminism or our commitment to try and understand the meaning of women’s experiences.
 

We don’t even understand our own oppression or social location – there’s no such thing.  Even if we did, standpoint theory alone fails b/c its circular when it comes to deciding which standpoints should be prioritized or privileged.  Claims to rally around a unified social location are usually just masked attempts at retaining privilege.
Anderson, 10  (Elizabeth, Stanford Encyclopedia of Philosophy, ’Feminist Epistemology and Philosophy of Science’, First published Wed Aug 9, 2000; substantive revision Thu Aug 12, 2010, http://plato.stanford.edu/entries/feminism-epistemology/~~23auth)

Criticisms of Feminist Standpoint Theory. Longino (1993b) argues that standpoint theory cannot
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only the perspective of relatively privileged white women (Lugones 26 Spelman 1983).

Strict adherence to the idea that we can only speak from our own social locations is not empowering/liberating/emancipating, and it doesn’t solve.  They straight-jacket dissent and colonize those who disagree.
Fawcett and Hearn, 04  (Barbara Fawcett is Head of the Department of Social Sciences and Humanities at Bradford University, and JEFF HEARN, Professorial Research Fellow, Department of Applied Social Science, University of Manchester, UK.  "Researching others: epistemology, experience, standpoints and participation" International Journal of Social Research Methodology, 2004, VOL. 7, NO. 3, 201 – 218, EBSCO)

In discussing ’standpoints’, Wendell (1996), Pease (2000) and Hartsock
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participatory research mode and the prospects it offers in a little more detail.

As long as our representations aren’t violent, it’s ok to speak for others.  To say that only individuals who have experienced certain things can speak about them is disempowering, leaves unequal power relations intact, places all the responsibility for alleviating oppression to the oppressed, and ensures that subjugated knowledges stay subjugated.
Campbell, 97 (Fiona A. Campbell, "Speech Acts: On Problematising ’Empowerment’" lecture at Victoria University of Technology, Thursday November 4th 1997, http://fionacampbell.tripod.com/speech_acts_on_problematising_empowerment.htm)

This brings us to the conundrum of speaking for/with others. For many
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indigenous issues in public discourse. It is time for us to speak …

Tournament: Las Vegas Classic | Round: 4 | Opponent: UT Dallas OV | Judge: Vitolo-Haddad, Christina
The affirmative’s focus on particular identities and relations not only fails to construct a framework for emancipatory struggles, but results in an essentialism that can only end in self-apartheid, both reproducing the oppression that they criticize and necessitating the creation of scapegoats to maintain the authenticity of their identity, community, and supposedly ethical relations.
Hallward 01 Peter. Absolutely Postcolonial. Pg 39-41

The attempt to … to postcolonial theory.

Difference and otherness are simply what exists; it is meaningless outside of emancipatory projects. The respect for difference not only denies the possibility of transcending the situation of oppression, but creates the imperative to assimilate or destroy the other.
Badiou 01 Alain. Ethics. Pg

Our suspicions are … more nor less. 

Basing ethics and politics on mere particularity, whether identities or relations, inevitably constructs enemies and demands their extermination. It is only through a fidelity to truth that we can avoid scapegoating and genocide.
Badiou, 2001 (Alain, Teaches philosophy @ the Ecole Normale Supeiricure and the College International de Philosophie in Paris, Ethics: an Essay on the Understanding of Evil, pg. 75-7)

In the case of …directed at everyone.

The alternative is to maintain a fidelity to truth.
The affirmative’s insistence on particularity is vacuous and denies the possibility of emancipatory struggles. We do not deny the importance of the oppressions that the affirmative speaks of; instead, our method takes those situations as a starting point for a universal truth which demands radical equality for all. It is only through the decision to commit to this truth that we can transcend these situations and the identities imposed upon us, allowing for the construction of truly liberatory struggles.
Hallward 01 Peter. Absolutely Postcolonial. Pg 48-51

Inasmuch as … (or neighbours), and so on.

The role of the ballot is the commitment to the universal act. Since ideology structures the way that we understand reality, we cannot rely on anything external to our ethical commitments, such as the suffering of others or fear of a greater evil, to give us our ethics, which would only reproduce the same ideology that makes the violence of the affirmative possible. Only through a total commitment to and responsibility for the universal maxim which stems from our truth can we maintain a true ethics and break down this ideology.
Zupancic 00 Alenka. Lacanian philosopher and social theorist, based as a full-time researcher in the philosophy department of the Slovenian Academy of Sciences and Arts. Ethics of the Real. Pg 93-6 

'Act so that … the ethical dimension proper.