Tournament: College Prep | Round: 2 | Opponent: Brentwood JC | Judge:
The affirmative’s utopian vision of a peaceful global community where individuals will hold and fulfill moral obligations to one another is impossible to realize—it necessitates the scapegoating and elimination of the other in order to remove those that prevent solvency for the project. Lacanian political intervention is the only way out.
Stavrakakis, 99 (Yannis, Lacan and the Political, Visiting Professor, Department of Government, University of Essex, pages 99-100).
Our age is clearly an age of social fragmentation, political disenchantment and open cynicism
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functioning society as a highly problematic area (seminar of 18 June 1958).
The call for a world in which obligations are concrete necessitates the elimination of those
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engagement of ethics creates a normative good that must be followed without exception.
Lacanian politics are a genuine political alternative. If it is impossible to fully represent the real, then we have no choice but to institutionalize the Lack or design politics around doubt and uncertainity. This will result in more radically democratic politics.
Stavrakakis, 99 (Yannis, Lacan and the Political, Visiting Professor, Department of Government, University of Essex, pages p 96-98).
According to my reading, Bellamy, Butler and Lane are questioning the value of
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point for a renewal of democratic politics within a radically transformed ethical framework.
And, even if they win the alternative doesn’t solve, this is an independent reason to vote negative, as their assumptions about the world are not neutral. The affirmative’s ignorance of the Lack that drives their desire for action goes unrecognized and proves that their offense is not objectively true but simply a drive to constitute the ego.
My interpretation---the judge should assume the position of an analyst---interrogating the aff’s psychological investment in the politics of the status quo should be a prior question to their advantages and solvency claims---it’s not about what the neg does it’s about what the aff needs to do better
Zizek 2k – prof @ University of Ljubljana (Slavoj, Contingency, Hegemony, Universality, 124-127)
Now I can also answer the obvious counter-argument to this Lacanian notion of
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not actually `doing the impossible', traversing the fantasy towards the Real.
To create a fantasy is to view the world through a lens of the symbolic
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means their impacts are a rigged game bc they only analyze certain facts.
Zizek 4 Slavoj, Birkbeck Institite for the Humanities, Conversations with Zizek, Glyn Daly, 78-79
Here I would agree with Laclau and Mouffe’s notion that society doesn’t exist: that
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but because of this purely formal, structurally inherent, self-blockade.
Universal ethical principles ignore the crucial Lacanian insight that desire cannot simply be ignored. Trying to renounce all desire in favor of ethics turns us into perpetual Hamlets—frozen in indecision with catastrophic results all around.
Donahue 1 (Brian, Department of English, Gonzaga University, “Marxism, Postmodernism, Žižek,” Postmodern Culture,12.2, Project Muse)
Žižek specifies this crucial opposition between symbolic law and superego explicitly in terms of the
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that we renounce our desire precisely because it cannot be universalized (69).
C:\Users\Taha Ziaee\Dropbox\DVHS-ZR\K's\Lacan\Lacan- IR.docx
CASEGranting subjectivity and rights to nature is handing it a poisoned chalice, entering it into a competition it can never effectively play, which inevitably results in disaster, and the more we are reconciled with nature, the less we can be reconciled with ourselves, resulting in mass extermination through nuclear or biological means.
Baudrillard in 94 Jean, “The Illusion of the End” p. 80-84
Hence the recent proposal, following this same logic, from the moment it achieved
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this is because the self-evidence of his existence has passed away.
Thus, when people obtain the right to life, the fact is that they
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desire (the desire for death) in the equilibrium of living beings?
What they have forgotten is that what binds living beings together is something other than
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, the transparency of evil. We must not reconcile ourselves with nature.
It seems that the more the human race reconciles itself with nature, the less
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even more immense, is the tottering of the species into the void.
It is quite possible that, in this process, the species itself is commencing
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Whether by external (nuclear) violence or internal (biological) virulence.
We are subjecting ourselves as a human species to the same experimental pressure as the
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it seemed that, linked to that natural fate, there was something like
an instinct of self-preservation - long the mainstay of a natural philosophy of
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has already won out, the sacrificing of the species to boundless experimentation.
Either the harms of the 1AC are true and they cannot effect change before extinction happens, or their impacts are constructed for alarmism which makes them symbolic terrorists
Vote negative on presumption: state change is impossible. Political methodology focused on creating change at the state level is a lost cause. There are an infinite number of barriers between our agency and the actions that take place in congress. Rather than begin politics with the question of voting and particular bills, we must begin with decentralized individual tactics.
Gilbert 2009 (Jeremy, "Deleuzian Politics? A survey and Some Suggestions", New Formations, EBSCO)
The key question which emerges here is one of the most vexed and contentious in
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this desire for democratic forms not stymied by the apparatuses of majority and individualisation
Their Politics leads to passivity
Antonio 95 (Nietzsche’s antisociology: Subjectified Culture and the End of History”; American Journal of Sociology; Volume 101, No. 1; July 1995, jstor, azp)
According to Nietzsche, the "subject" is Socratic culture's most central, durable
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117-18, 213, 288-89, 303