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ZUPANI/NIETZSCHE ETHICS K
TOMMY AND JOHNC

SHORT SHELL
LONG SHELL

2-16
17-37

LINKS/IMPACTS

38-43

IMPACTS/ALTERNATIVE

44-47

AT: NIETZSCHE INDICTS

48

AT: NO LINK

48

AT: PERM

49-51

AFF ANSWERS

52-59

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Short Shell
1. NATIONAL SERVICE IS A SYSTEMIZATION OF ETHICS THAT
PROMOTES PITY AND PROPER MORALITY; SUCH ATTEMPTS ARE
TANTAMOUNT TO WHAT NIETZSCHES CALLS THE SLAVE REVOLT IN
MORALITY: WE COME TO VALUE ALL THAT IS WEAK AND PITIFUL IN
HUMANITY.
Daniel E. Whitte, 1998 [Brigham Young University Law Review Rev. 741, Getting a
grip on National Service, p.lexis]
The concept of a federal national youth corps arose as a result of President Bill
Clinton's desire to revitalize the nation's moral fabric by sharing his interpretation
of America's common values with America's youth on a systematic and widespread basis. n20 Clinton desires to use
"national service... to... build[] [*748] communities from the grassroots up." n21 The National Service Corps is
thus intended to be a mediating institution n22 designed to foster structural
intercultural interaction in a setting that inculcates a particular set of beliefs and
n23 The set of attributes has been, at least in part, defined in political

values in its newly unified participants.


terms. n24

National service is thus a vehicle to: (1) "enforce standards of conduct to promote
proper moral and disciplinary conditions," n25 (2) "build an ethic of civic responsibility," n26 (3) "develop
citizenship values and skills," n27 (4) "renew the ethic of civic responsibility and the spirit of
community," n28 (5) "further[] [young peoples'] understanding and appreciation of their community," n29 (6) "engender[] a sense of
social responsibility and commitment," n30 (7) "contribute to [an] understanding of civic responsibility," n31 (8) "significantly increase the

"affirm common responsibilities[,]... shared


values" and "positive experiences," n33 and (10) "promote positive attitudes...
regarding... solving community problems[,]... improving the lives of others, [and] the
support for national service," n32 (9)

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

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2. THE DESIRE TO MASK SUFFERING WITH ENJOYMENT IS ASCETIC


IDEAL PAR EXCELLENCE. THE AFFS MORALS ARE EMPLOYED TO
MAKE ONE FEEL ACCOMPLISHED BY THEIR PERSONAL RESTRAINTS.
Alenka Zupancic, 2003 [The Shortest Shadow: Nietzsches Philosophy of The Two,
pg. 49-53]

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3. THE AFFS ASCETICISM ULTIMATELY CULMINATES IN PASSIVITY.


ALTHOUGH THE CYCLICAL NATURE OF SUFFERING NEVER ENDS; THE
1AC IS ONLY ANOTHER AFFIRMATION OF THE NOTHINGNESS.
Alenka Zupancic, 2003 [The Shortest Shadow: Nietzsches Philosophy of The Two,
pg. 64-68]

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4. OUR ALTERNATIVE IS TO FORGET ABOUT __________ AND ___________


AND ____________. THE PAIN CITED BY THE 1AC, IF CONSTANTLY
ATTENDED TO WILL ONLY THE CYCLE OF ASCETICISM FURTHER.
Alenka Zupancic, 2003 [The Shortest Shadow: Nietzsches Philosophy of The Two,
pg. 57-60]

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Gonzaga Debate Institute


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Long Shell
1. NATIONAL SERVICE IS A SYSTEMIZATION OF ETHICS THAT
PROMOTES PITY AND PROPER MORALITY; SUCH ATTEMPTS ARE
TANTAMOUNT TO WHAT NIETZSCHES CALLS THE SLAVE REVOLT IN
MORALITY: WE COME TO VALUE ALL THAT IS WEAK AND PITIFUL IN
HUMANITY.
Daniel E. Whitte, 1998 [Brigham Young University Law Review Rev. 741, Getting a
grip on National Service, p.lexis]
The concept of a federal national youth corps arose as a result of President Bill
Clinton's desire to revitalize the nation's moral fabric by sharing his interpretation
of America's common values with America's youth on a systematic and widespread basis. n20 Clinton desires to use
"national service... to... build[] [*748] communities from the grassroots up." n21 The National Service Corps is
thus intended to be a mediating institution n22 designed to foster structural
intercultural interaction in a setting that inculcates a particular set of beliefs and
n23 The set of attributes has been, at least in part, defined in political

values in its newly unified participants.


terms. n24

National service is thus a vehicle to: (1) "enforce standards of conduct to promote
proper moral and disciplinary conditions," n25 (2) "build an ethic of civic responsibility," n26 (3) "develop
citizenship values and skills," n27 (4) "renew the ethic of civic responsibility and the spirit of
community," n28 (5) "further[] [young peoples'] understanding and appreciation of their community," n29 (6) "engender[] a sense of
social responsibility and commitment," n30 (7) "contribute to [an] understanding of civic responsibility," n31 (8) "significantly increase the

"affirm common responsibilities[,]... shared


values" and "positive experiences," n33 and (10) "promote positive attitudes...
regarding... solving community problems[,]... improving the lives of others, [and] the
support for national service," n32 (9)

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

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2. THE AFFIRMATIVE CONFRONTS THE HARMS BY CREATING A


SYSTEM OF MORALS THAT APPEAR TO RESOLVE THE CRISIS BUT ONLY
INTERNALIZE THE SUFFERING OF THE 1AC HARMS SCENARIO AND
MASK IT WITH SURPLUS ENJOYMENT.
Alenka Zupancic, 2003 [The Shortest Shadow: Nietzsches Philosophy of The Two,
pg. 47-49]

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3. THE DESIRE TO MASK SUFFERING WITH ENJOYMENT IS ASCETIC


IDEAL PAR EXCELLENCE. THE AFFS MORALS ARE EMPLOYED TO
MAKE ONE FEEL ACCOMPLISHED BY THEIR PERSONAL RESTRAINTS.
Alenka Zupancic, 2003 [The Shortest Shadow: Nietzsches Philosophy of The Two,
pg. 49-53]

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Gonzaga Debate Institute


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4. THE AFFS ASCETICISM ULTIMATELY CULMINATES IN PASSIVITY.


ALTHOUGH THE CYCLICAL NATURE OF SUFFERING NEVER ENDS; THE
1AC IS ONLY ANOTHER AFFIRMATION OF THE NOTHINGNESS.
Alenka Zupancic, 2003 [The Shortest Shadow: Nietzsches Philosophy of The Two,
pg. 64-68]

Gonzaga Debate Institute


Zag Scholars 06

Zupancic K
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Gonzaga Debate Institute


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5. OUR ALTERNATIVE IS TO FORGET ABOUT __________ AND ___________


AND ____________. THE PAIN CITED BY THE 1AC, IF CONSTANTLY
ATTENDED TO WILL ONLY THE CYCLE OF ASCETICISM FURTHER.
Alenka Zupancic, 2003 [The Shortest Shadow: Nietzsches Philosophy of The Two,
pg. 57-60]

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


FATE. THIS IS A DOUBLE AFFIRMATION THAT WHILE AFFIRMING
WHAT HAS HAPPENED ALSO AFFIRMS A WILL TO THAT EFFECTS
OCCURRENCE
Alenka Zupancic, 2003 [The Shortest Shadow: Nietzsches Philosophy of The Two,
pg. 61-3]

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LINKS/IMPACT

NATIONAL SERVICE IS A SYSTEMIZATION OF ETHICS THAT PROMOTES


PITY AND MORALITY; SUCH ATTEMPTS ARE TANTAMOUNT TO WHAT
NIETZSCHES CALLS THE SLAVE REVOLT IN MORALITY: WE COME TO
VALUE ALL THAT IS WEAK AND PITIFUL IN HUMANITY.
Daniel E. Whitte, 1998 [Brigham Young University Law Review Rev. 741, Getting a
grip on National Service, p.lexis]
The concept of a federal national youth corps arose as a result of President Bill
Clinton's desire to revitalize the nation's moral fabric by sharing his interpretation
of America's common values with America's youth on a systematic and widespread basis. n20 Clinton desires to use
"national service... to... build[] [*748] communities from the grassroots up." n21 The National Service Corps is
thus intended to be a mediating institution n22 designed to foster structural
intercultural interaction in a setting that inculcates a particular set of beliefs and
n23 The set of attributes has been, at least in part, defined in political

values in its newly unified participants.


terms. n24
citizenship values and skills," n27 (4)

National service is thus a vehicle to: (1) "enforce standards of conduct to promote
proper moral and disciplinary conditions," n25 (2) "build an ethic of civic responsibility," n26 (3) "develop

"renew the ethic of civic responsibility and the spirit of


community," n28 (5) "further[] [young peoples'] understanding and appreciation of their community," n29 (6) "engender[] a sense of
social responsibility and commitment," n30 (7) "contribute to [an] understanding of civic responsibility," n31 (8) "significantly increase the

"affirm common responsibilities[,]... shared


values" and "positive experiences," n33 and (10) "promote positive attitudes...
regarding... solving community problems[,]... improving the lives of others, [and] the
support for national service," n32 (9)

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

AMERICORPS FOSTERS DEFERENCE TO AUTHORITY AND PREACHES A


SLAVISH ETHICS.
leaving the armed forces. n66

Daniel E. Whitte, 1998 [Brigham Young University Law Review Rev. 741, Getting a
grip on National Service, p.lexis]
Each of these components are discussed below.

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

The Corps uses various facilities and cultural artifacts to

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

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CAUSING PAIN AND SHOWING BENEVOLENCE ARE MADE OF THE SAME


VEIN. THE END RESULT OF BOTH IS TO INCREASE THE POWER OF OUR
WILLS OVER THOSE OF THE OTHERS. PITY SEEKS TO INTERVENE AND
THOSE WHO SUCCUMB TO ITS TEMPTATIONS LOSE THE STRENGTH OF
THEIR WILL.
Friedrich Nietzsche, 1887 [The Gay Science, pg. 86]
On the doctrine of the feeling of power - Benefiting and hurting others are ways of exercising one's power upon others; that is all one desires
in such cases. One hurts those whom one wants to feel one's power, for pain is a much more efficient means to that end than

We
benefit and show benevolence to those who are already dependent on us in some
way (which means that they are used to thinking of us as causes); we want to
increase their power because in that way we increase ours, or we want to show them
how advantageous it is to be in our power; that way they will become more satisfied
with their condition and more hostile to and willing to fight against the enemies of
our power.
pleasure; pain always raises the question about its origin while pleasure is inclined to stop with itself without looking back.

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

Certainly the state in which we hurt others is rarely as agreeable, in an unadulterated


way, as that in which we benefit others; it is a sign that we are still lacking power, or
it shows a sense of frustration in the face of this poverty; it is accompanied by new
dangers and uncertainties for what power we do possess, and clouds our horizon
with the prospect of revenge, scorn, punishment, and failure.

It is only for the most irritable and

covetous devotees of the feeling of power that it is perhaps more pleasurable to imprint the seal of power on a recalcitrant brow
those for whom the sight of those who are already subjected (the objects of benevolence) is a burden and boredom. What is decisive
is how one is accustomed to spice one's life: it is a matter of taste whether one prefers the slow or the sudden, the assured or the
dangerous and audacious increase of power; one seeks this or that spice depending on one's temperament.
An easy prey is something contemptible for proud natures. They feel good only at the sight of unbroken men who might become their
enemies and at the sight of all possessions that are hard to come by. Against one who is suffering they are often hard because he is not
worthy of their aspirations and pride; but they are doubly obliging toward their peers whom it would be honorable to fight if the
occasion should ever arise. Spurred by the good feeling of this perspective, the members of the knightly caste became accustomed to
treating each other with exquisite courtesy.

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

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ACADEMIA AS A NECESSITY IS A MORALIZATION THAT SEEKS TO


IDENTIFY AND RECTIFY THE PROBLEMS THAT THE HERD IDENTIFIES
AS BEING INHERENT TO OUR CREATION. IT BECOMES A TOTAL
NEGATION OF WHAT IS TRULY BEAUTIFUL.
Friedrich Nietzsche, 1887 [The Gay Scien e, pg. 314-15]
The revenge against the spirit and other ulterior motives of morality. Moralitywhere do you suppose that it finds its most
dangerous and insidious advocates? ... There is a human being who has turned out badly [ein missratener Mensch], who does not have
enough spirit to be able to enjoy it but just enough education to realize this; he is bored, disgusted, and despises himself; having
inherited some money, he is deprived even of the last comfort, "the blessings of work," self -forgetfulness in "daily labor"; such a
person who is fundamentally ashamed of his existenceperhaps he also harbors

a few little vicesand on the


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

become poison, solitude becomes poison for those who have turned out badly n
accomplished revenge at least in his
imagination?
wayeventually ends up in a state of habitual revenge, will to revenge ... what do you suppose he finds necessary, absolutely necessary,
(how well stoicism conceals what one lacks!..), always the cloak of prudent silence, of affability, of
to give himself in his own eyes the appearance of superiority over more spiritual people and to attain the pleasure of an

Always morality, you can bet on that, always big


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

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

is from among men of this sort

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

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

At times perhaps a screen chosen with pedagogical intent, which


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

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

the philosopher hides fromspirit?

as a screen behind which

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


WALL OF THE CAVE TO GIVE THEIR RESISTANCE VALOR. THEIR 1AC IS
A PROJECT OF DESIRING AN ENEMY AND BRINGING THAT ENEMY INTO
THEIR REACTIVE POLITICS.
Friedrich Nietzsche, 1887 [The Gay Science, pg. 117-118]
The craving for suffering - When I think of the craving to do something, which continually tickles and spurs those millions of
young Europeans who cannot endure their boredom and themselves, then I realize that they must have a craving to suffer and to find in their

Neediness is needed! [Not ist ntig.] Hence the


politicians' clamor, hence the many false, fictitious, exaggerated "conditions of distress" of all
sorts of classes and the blind readiness to believe in them. These young people demand that
not happiness but unhappiness should approach from the outside and become
visible; and their imagination is busy in advance to turn it into a monster so that
suffering a probable reason for action, for deeds.

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

they fill the world with their clamor


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

benefit themselves and to do something for themselves internally, then

my friends,

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

have ventured to paint my happiness on the wall.

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


HUMAN IMPULSE AND NATURE INTENDED TO ENCLOSE THE WILL
WITHIN THE SELF IN THE NAME OF THE HERD, TO JUSTIFY THE HERD
OF THE SELF.
Friedrich Nietzsche, 1887 [The Gay Science, pg. 117-118]
Herd-Instinct. Wherever

we meet with a morality we find a valuation and order of rank


of the human impulses and activities. These valuations and orders of rank are always the
expression of the needs of a community or herd: that which is in the first place to its
advantage - and in the second place and third place - is also the authoritative
standard for the worth of every individual. By morality the individual is taught to
become a function of the herd, and to ascribe to himself value only as a function. As
the conditions for the maintenance of one community have been very different from those of another community, there have
been very different moralities; and in respect to the future essential transformations of herds and communities, states and
societies, one can prophesy that there will still be very divergent moralities . Morality

instinct in the individual.

is the herd-

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


IS A JUSTIFICATION FOR THE ETHOS OF PASSIVITY AND DANGEROUS
STOICISM. INSTEAD, WE MUST REFUSE TO BE INSCRIBED BY THE
CYCLIC SYSTEM AND REFUSE TO GIVE OUR ACTIONS A HIGHER
MEANING.
Friedrich Nietzsche, 1887 [The Gay Science, pg. 80-81]
Unconditional duties.--All

those who feel they need the strongest words and sounds, the most
eloquent gestures and postures, in order to be effective at all--such as revolutionary
politicians, socialists, preachers of repentance with or without Christianity, all of whom cannot tolerate semi-success-- talk of
"duties," and actually always of duties that are supposed to be unconditional.
Without that they would lack the justification for their great pathos, and they understand this
very well. Thus they reach for moral philosophies that preach some categorical
imperative, or they ingest a goodly piece of religion, as Mazzini (Giuseppe 1805-72) did, for example.
Because they desire the unconditional confidence of others, they need first of all to
develop unconditional self-confidence on the basis of some ultimate and
indisputable commandment that is inherently sublime, and they want to feel like,
and be accepted as, its servants and instruments.
Here we have the most natural and usually very influential opponents of moral
enlightenment and skepticism; but they are rare. Yet a very comprehensive class of such opponents is to be found
wherever self-interest requires submission while reputation and honor seem to prohibit submission . Whoever feels that
his dignity is incompatible with the thought of being the instrument of a prince or a
party or sect or ,even worse, of a financial power--say, because he is after all the descendant of an old and proud family -but who nevertheless wants to or must be such an instrument before himself and
before the public, requires pompous principles that can be mouthed at any time;
principles of some unconditional obligation to which one may submit without
shame. Refined servility clings to the categorical imperative and is the mortal
enemy of those who wish to deprive duty of its unconditional character; that is what
decency demands of them, and not only decency.

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THE 1ACS REACTIONARY POLITICS EPITOMIZES THE SLAVE


MORALITY, THE INVERSION OF STRONG, LIFE-AFFIRMING VALUES AS
BAD. THEIR ACT OF FOCUSING ON THE CALL OF OTHER IS WEAKNESS
AND SHOULD BE FORGOTTEN IN FAVOR OF SELF-DEVELOPMENT.
Friedrich Nietzsche, 1887 [Genealogy of Morals, pg. 472-3]
The slave revolt in morality begins when the resentment itself becomes creative and
gives birth to values: the resentment of those beings who are prevented from a
genuinely active reaction and who compensate for that with a merely imaginary
vengeance. While all noble morality grows out of a triumphant self-affirmation,
slave morality from the start says No to what is "outside," "other," "a non-self".
And this No is its creative act. This transformation of the glance which confers value
this necessary projection towards what is outer instead of back into itself that is
inherent in resentment. In order to arise, slave morality always requires first an
opposing world, a world outside itself. Psychologically speaking, it needs external
stimuli in order to act at all. Its action is basically reaction.

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IMPACT/ALT. SOLVENCY
EMBRACE AMOR FATI AS A WAY OF FORGETTING: TO FAIL TO
REMEMBER THE SUFFERING OF THE OTHER AND THE HARMS OF THE
AFF IS TO DECIDE TO SNATCH YOUR LIFES VALUE FROM A
FRAMEWORK OF JOYLESSNESS. REFUSE TO NEGATE! INSTEAD,
CHOOSE TO PAINT THE BEAUTY OF LIFE BY FORGETTING, BY
EXCLUSIVELY AFFIRMING AS A POSITIVE ACT.
Friedrich Nietzsche, 1887 [The Gay Science, pg. 223]
For the New Year I still live, I still think: I still have to live, for I still have to think. Sum, ergo cogito: cogito, ergo
sum [I am, therefore I think: I think, therefore I am.]. Today everybody permits himself the expression of his wish and
his dearest thought: hence I, too, shall say what it is that I wish from myself today, and what was the first thought to run
across my heart this yearwhat thought shall be for me the reason, warranty, and sweetness of all my life henceforth!

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

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YOUR BALLOT SHRUGS AWAY THE UNDUE WEIGHT OF THE IMPOSED


BURDEN OF THE 1AC. CHOOSING TO FORGET IS TO REMAIN POSITIVE
IN THE FACE OF THE CYCLE OF NEGATIVITY OF THE AFF. IT IS A
CREATION OF BEAUTY AND CELEBRATION OF THE AFFIRMATIVE
VALUE TO LIFE BY REFUSING TO REMEMBER THE HARMS.
Friedrich Nietzsche, 1887 [Twilight of the Idols, 21-22]
Maintaining cheerfulness in the midst of a gloomy task, fraught with immeasurable
responsibility, is no small feat; and yet what is needed more than cheerfulness? Nothing succeeds
if prankishness has no part in it. Excess strength alone is the proof of strength.

A revaluation of all values: this


question mark, so black, so huge that it casts a shadow over the man who puts it
down such a destiny of a task compels one to run into the sunlight at every
Especially, war. War has always been the great wisdom of all spirits

opportunity to shake off a heavy, all-too-heavy seriousness. Every means is proper


grows through a wound."]

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

(in certain situations even more to my liking)

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

is

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

sounding out idols. There are more idols than realities in the world: that is my "evil
eye" upon this world; that is also my "evil ear." Finally to pose questions with a
hammer, and sometimes to hear as a reply that famous hollow sound that can only
come from bloated entrails what a delight for one who has ears even behind his
ears, for me, an old psychologist and pied piper before whom just that which would
remain silent must finally speak out.
sunshine, a leap sideways into the idleness of a psychologist. Perhaps a new war, too? And are new idols sounded out? This little essay
is a great declaration of war; and regarding the sounding out of idols, this time they are not just idols of the age, but eternal idols,
which are here touched with a hammer as with a tuning fork: there are no idols that are older, more assured, more puffed-up and

none more hollow. That does not prevent them from being those in which people
have the most faith; nor does one ever say "idol," especially not in the most
distinguished instance.

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THE AFFIRMATIVE PLAN REFLECTS A GAME OF RESSENTIMENT


BETWEEN ITSELF AND THE STATE. WE MUST LOOK AWAY FROM THE
PLANS EXTERNAL POLITICS TO WORK ON OURSELVES. IF WE ENGAGE
OURSELVES IN A WILL TO POWER TO AFFIRM LIFE WE CAN
TRANSCEND NIHILISM THROUGH THE ETERNAL RETURN.
Saul Newman, Fellow at the University of Western Australia, 2000 (Anarchism and the
Politics of Ressentiment, p: Muse, accessed: July 02 06)

Rather than having an external enemy -- like the State -- in opposition to which
one's political identity is formed, we must work on ourselves. As political subjects we
must overcome ressentiment by transforming our relationship with power. One can
only do this, according to Nietzsche, through eternal return. To affirm eternal return
is to acknowledge and indeed positively affirm the continual 'return' of same life
with its harsh realities. Because it is an active willing of nihilism, it is at the same
time a transcendence of nihilism. Perhaps in the same way, eternal return refers to
power. We must acknowledge and affirm the 'return' of power, the fact that it will
always be with us. To overcome ressentiment we must, in other words, will power.
We must affirm a will to power -- in the form of creative, life-affirming values,
according to Nietzsche.[56] This is to accept the notion of 'self-overcoming'.[57] To 'overcome' oneself in
this sense, would mean an overcoming of the essentialist identities and categories
that limit us. As Foucault has shown, we are constructed as essential political
subjects in ways that that dominate us -- this is what he calls subjectification.[58] We
hide behind essentialist identities that deny power, and produce through this denial,
a Manichean politics of absolute opposition that only reflects and reaffirms the very
domination it claims to oppose. This we have seen in the case of anarchism. In order
to avoid this Manichean logic, anarchism must no longer rely on essentialist
identities and concepts, and instead positively affirm the eternal return of power.
This is not a grim realization but rather a 'happy positivism'. It is characterized by
political strategies aimed at minimizing the possibilities of domination, and
increasing the possibilities for freedom.

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USING PAIN AND PLEASURE AS A DEVICE TO MAKE CALCULATIVE


DECISIONS IS TO PITY THE WORLD AND SIDE WITH SLAVISH
MORALITY. INSTEAD WE SHOULD USE FORGETTING AS A MEANS TO
WILL ABOUT THE ETERNAL RETURN OF THE SAME TO AFFIRM LIFE.
Friedrich Nietzsche, 1887 [Beyond Good and Evil, aphorism 225, pg. 343]
Whether hedonism, or pessimism, or utilitarianism, or eudaimonianism all these ways
of thinking, which measure the value of things according to pleasure and pain, that
is, according to contingent circumstances and secondary issues, are ways of thinking
that stay in the foreground and navets, which everyone who knows about creative
forces and an artistic conscience will look down on, not without ridicule and not
without compassion. Compassion for yourselfthat is, of course, not compassion the
way you mean the term: it's not pity for social "needs," for "society" and its sick and
unlucky people, with those depraved and broken down from the start, and with the
way they lie on the ground all around useven less is it compassion for the
grumbling oppressed, the rebellious slave classes, who strive for masterythey call
it "Freedom."
Our pity is a higher pity which sees furtherwe see how man is making himself smaller,
how you make him smallerand there are moments when we look at your pity with an
indescribable anxiety, where we defend ourselves against this compassionwhere we
find your seriousness more dangerous than any carelessness . You want, if possibleand
there is no wilder "if possible"to do away with suffering.
What about us? It does seem that we would prefer it to be higher and worse than it
ever was! Well being, the way you understand it - that's no goal. To us that looks
like an end, a condition which immediately makes human beings rediculous and
contemptible, something which makes their destruction desirable!

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AT: NIETZSCHE INDICTS

1. No Link: They cant prove why their specific indict has any offense against the
ideas of the 1NC
2. No Impact: They cant prove that anything bad about Nietzsche would be a
reason to reject the alternative or why it would garner an impact to outweigh
passivity.
AT: NO LINK
1. The 1AC was read; they cant sever out of their representations. if they do:
a. Severance; they should advocate the entirety of the 1AC. Allowing a shift
destroys our ground and justifies offensive discourse.
b. No reason to vote aff; vote NEG on presumption. if they sever out of their
harms representation, the lose the premise of their solvency and they have
no offense to the status quo
2. Extend the Whitte in 98 evidence; that community service and corps are a
systemization of ethics to produce a singular world view by the means of
conscription into a normalized morality from which can derive surplus enjoyment
from the false accomplishment of acting morally.

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AT: PERM

1. Combining two incompatible frameworks is illegit:


a. Intrinsic; the combination is a new addition to plan. Justifies aff
subsuming all neg offense by allowing them to act out the negative
position.
b. Severance; they sever out of the representations of the 1AC. destroys NEG
ground because they can sever the parts of the plan we garner links from.

2. no solvency for the perm: they cant indicate that it is possible to forget and
simultaneously act of the representations of the 1AC.
3. no net benefit: there is no reason to prefer the perm to the alternative; our
evidence indicates that the attempt to mush the alt and the plan together is an
instance of reactivity in which nothing is affirmed, leading to more passivity.
4. Perm is impossible: extend the last piece of Zupancic ev. in the shell. It indicates
that the affirmative can only affirm the outcome of the plan in a moral framework
making the desire for the plan purely hedonistic as it has undertones of surplusenjoyment.

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


ATTEMPT TO COMBINE TO OFFER THE BEST OPTION;
UNFORTUNATELY, BLINDLY ACCEPTING CHOICES IS IN
OPPOSITION TO AFFIRMATION AS IT DOESNT MAKE NEW
CHANCES FOR ENCOUNTER.
Alenka Zupancic, 2003 [The Shortest Shadow: Nietzsches Philosophy of The Two,
pg. 134-5]

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AFF ANSWERS:

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


THE CRITICISM IS TRUE WE SHOULD ALL HAVE BEEN PASSIVE BY
NOW
2. NO THRESHOLD- THE NEGATIVE GIVES YOU NO TIMEFRAME AS TO
WHEN WE WILL GO PASSIVE- THE 1AC OUTLINES A SPECIFIC HARMS
SCENARIO WITH SPECIFIC LINKS- YOU PREFER OUR IMPACTS
3. NO SOLVENCY- THE ACT OF FORGETTING IS ONLY TEMPORARY.
WHETHER WE LIKE IT OR NOT SUFFERING WILL OCCUR IN THE
WORLD IT IS ONLY A MATTER OF TIME UNTIL ANOTHER PERSON
BEGINS TO CARE
4. PERMUTATION- DO THE AFFIRMATIVE PLAN AND THEN FORGET
THAT WE ACTED
A. WE WILL ARGUE THAT THE 1AC IS A GOOD IDEA HENCE WE
SHOULD DO THE PLAN, THE NEGATIVE HAS NO GOOD REASON
WHY WE CANNOT HELP STOP A CRISIS AND THEN FORGET
ABOUT SUFFERING LATER
B. THE PERMUTATION IS PROVEN CORRECT BY THE 1NC
ZUPANCIC EVIDENCE WHICH INDICATES THAT IN ORDER FOR
US TO FORGET WE MUST HAVE SOMETHING TO FORGET I.E.
THE PLAN
C. THE ALTERNATIVE IS FUNCTIONALLY A NET BENEFIT AS PER
THE NUMBER 3 ABOVE- WE MIGHT AS WELL TAKE ACTION
NOW TO AVOID EXTINCTION THEN WORRY ABOUT
REPRESENTATIONS OF SUFFERING
5. THE 1AC IS A DISAD TO THE ALTERNATIVE- THE PLAN AND 1AC
IMPACTS ARE JUSTIFICATIONS FOR WHY WE SHOULD ENGAGE IN
REACTIONARY POLITICS

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


THE NATIONAL SERVICE PROGRAM IS NEVER FIATED BY PLAN NOR
ASSUMED BY THE 1AC; THE ETHICS OF PITY OR SYSTEMIZATION
THEY ARE SPEAKING ABOUT IS NOT LOCATING WITHIN THE AFF
ADVOCACY.
7. OUR CALLS TO ACTIVITY IN THE NAME OF MORALITY ARE GOOD.
A. KEY TO SELF-CONCEPTUALIZATION: WE CANT FULLY
UNDERSTAND THE SELF, AS BOTH ZUPANCIC AND NIETZSCHE
ASSUME WE MUST, WITHOUT KNOWING HOW WE WILL
RESPOND TO THE CALL OF THE OTHER.
B. WE ARE A PRECURSOR TO UNDERSTANDING WHAT
MORALITY IS; YOU CANT SUBVERT THE SYSTEMIZATION OF
ETHICS WITHOUT AN INTERROGATION OF HOW YOU WILL
RESPOND TO THE CALL OF THE OTHER.
C. IT CAN ESCAPE PASSIVITY; THEY ASSUME THAT WE ARE AN
IRRATIONAL AND AUTO-MORAL CLAIM IN RESPONSE TO THE
HARM. WE ARE INSTEAD A CALCULATED RESPONSE TO THE
TOPIC AND CAN ESCAPE THE PASSIVITY THAT THE K INDICTS.
D. CREATES POSITIVE DECISION MAKING; IN A WORLD WITH
SACRIFICED MORALS, WE CREATE A BAD CONSCIOUS
MEANING THAT WE CAN NEVER CELEBRATE THE BEAUTY OF
LIFE POSITIVELY THAT THE ALT SEEKS IN A WORLD OF A NEG
BALLOT.
8. THE MOST RADICAL ACTING OUT OF THE ALTERNATIVE IS TO
LEAVE BEHIND THE NEG; TO IMPALE YOURSELF ON THE WILL OF
THE AFFIRMATIVE AS AN ACT OF EXCEEDING THE NEGATIVE
ALTERNATIVE; ABSOLVE YOURSELF OF THE PAIN OF THE OTHER BY
ACTING ON THE 1AC TO QUICKLY FORGET IT LEST THE OTHER NAG
AND WEIGH ON YOUR CONSCIOUS.
9. FORGETTING IS NOT COMPETITIVE WITH A RESPONSE TO THE 1AC:
EVEN IF WE ARE TO FORGET THE HARMS OF THE CASE, WE STILL
HAVE OUR ADVANTAGES WHICH MEANS THAT WE CAN STAND IN
AFFIRMATION OF THE POSITIVE EFFECTS OF THE PLAN.
10. THEIR ALTERNATIVE IS TEMPORARY. THEY FAIL TO FULLY
CONCEPTUALIZE THE AFFIRMATIVE IN AN ATTEMPT TO FORGET;
THEY ARE MORE LIKELY TO REMEMBER THE SUFFERING OF THE
OTHER BY ENGAGING THE AFF.

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11. YOU CAN VOTE FOR THE AFF FOR ANY REASON YOU WANT; THIS
MEANS THAT YOU CAN ACCEPT THE CRITICISM AND FORGET THE
WAY THAT WE REPRESENT THE BALLOT VIA THE 1AC IN AN EFFORT
TO ACT OUT THE ALT; THEY HAVE NO REASON WHY FORGETTING
WILL NECESSITATE YOUR BALLOT.
12. TURN AND SOLVENCY TAKEOUT: ZUPANCIC OVERLOOKS
NIETZSCHES THEORY OF THE ASCETIC PRINCIPLE AS A BARRIER
Steven Michaels, 2003 (Nietzsche, Interrupted, http://www.lacan.com/shadowaz.htm)
Zupancic makes the same mistake in her, rather material, understanding of asceticism.
She presents a Nietzsche overly concerned with enjoyment and comfort. Zupancic
exaggerates the likely egoism of the ascetic going so far as to liken it to Freud's
superego and overlooks the fact that Nietzsche saw the ascetic primarily as a
barrier to instinct and a proper appreciation of human nature. For Nietzsche,
asceticism had little to do with "the pleasure principle," and everything to do with
the harm that it did to the philosophic process.

(It is for this reason that Nietzsche suggests


solitude to

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

might also wonder whether Zupancic's


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

13. ASCETICISM IS GOOD.


A. THE ACT OF DEPRIVING THE SELF OF MATERIAL GOOD IS
USED AS A MEANS TO ACHIEVE A HIGHER CONSCIOUSNESS
OR PLEASURE.
B. ENGAGING IS A SPIRITUAL AFFIRMATION OF SELF, VIA
ASCETICISM, IS CRUCIAL TO CREATING A FEELING OF
ECSTASY IN WHICH WE CAN EXTRICATE OUR FEELING OF
PLEASURE FROM THE MEANINGLESS THINGS THAT
SURROUND US.
C. THIS ACT OF CREATION OF BEAUTY AND ECSTASY IS THE
ACTING OUT OF THE ALTERNATIVE; RESPONDING TO THE
CALLS OF THE OTHER CAN BE AN ACT OF PURE AFFIRMATION
IF THE JUSTIFICATION IS SUCH THAT THE 1AC IS FRAMED TO
DERIVE JOY (ADVANTAGES) FROM THE PLAN ACTION.

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14. COUNTERCRITICISM: MASOCHISM


A. PHILOSOPHY BEGINS TO ASK QUESTIONS WHERE HUMANITY
IS AT ITS WEAKEST AND MOST SUBMISSIVE POINT. TO EXIST
AS A TRULY DIONYSIAN SPIRIT ONLY LOOKING INWARD, AS
NIETZSCHE AND ZUPANCIC AFFIRM, WOULD ENTAIL A
FAILURE TO QUESTION THE SELF BUT RATHER TO LIVE IN
COMPLETE COMPLIANCE WITH WHAT IS NATURAL IN HUMAN
NATURE. .THE NEGS CRITICISM IS A DELUSION THAT
REFUSES TO ACKNOWLEDGE AND SUBMIT TO THE NATURAL
ENTRAPMENT OF HUMANITY.
Epictetus, 2004 [A Selection from the Discourses of Epictetus With the Encheiridion,
http://www.gutenberg.org/files/10661/10661-h/10661-h.htm]
What the beginning of philosophy is. The beginning of philosophy, to him at least
who enters on it in the right way and by the door is a consciousness of his own
weakness and inability about necessary things; for we come into the world with no
natural notion of a right-angled triangle, or of a diesis (a quarter tone), or of a halftone; but we learn each of these things by a certain transmission according to art; and for
this reason those who do not know them do not think that they know them. But as to
good and evil, and beautiful and ugly, and becoming and unbecoming, and
and what we ought to do
and what we ought not

happiness and misfortune, and proper and improper,


to do, who ever came into the world without having an innate idea of them? Wherefore we all
use these names, and we endeavor to fit the preconceptions to the several cases (things) thus: he has done well; he has not done well;
he has done as he ought, not as he ought; he has been unfortunate, he has been fortunate; he is unjust, he is just; who does not use
these names? Who among us defers the use of them till he has learned them, as he defers the use of the words about lines (geometrical
figures) or sounds? And the cause of this is that we come into the world already taught as it were by nature some things on this matter
([Greek: topon]), and proceeding from these we have added to them self-conceit ([Greek: oiaesin]). For why, a man says, do I not
know the beautiful and the ugly? Have I not the notion of it? You have. Do I not adapt it to particulars? You do. Do I not then adapt it
properly? In that lies the whole question; and conceit is added here; for

beginning from these things which


are admitted men proceed to that which is matter of dispute by means of unsuitable
But now since you think that

you properly adapt the


adaptation; for if they possessed this power of adaptation in addition
to those things,
what would hinder them from being perfect?

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

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B. WE SHOULD ACT MASOCHISTICALLY AND EMBRACE THE


IMPOSSIBILITY OF ESCAPING MORALITY, FULLY SUBMITTING
TO IT BY ENGAGING IN THE AFF PROJECT AS PER THE 1AC.
MASOCHISM MEANS A STRICT IDENTIFICATION WITH
POWERLESSNESS. WE CAN AFFIRM THE INHERENT WEAKNESS
OF THE SPIRIT TO CREATE ANXIETY.
Gilles Deleuze, 1991 [Masochism: On Coldness and Cruelty, pg.91-3]

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C. ONLY THIS FULL MASOCHISTIC SUBMISSION CAN SOLVE THE


INSTITUTIONALIZATION OF VALUES; IDENTIFYING WITH
POWERLESSNESS THROUGH OVER IDENTIFICATION ALLOWS
FOR NEW SPACES OF RESISTANCE.
Slavoj Zizek, 2002 [The Revolution at the Gates, pg.253]

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15. Recognizing infinite responsibility is the basis for an effective politics. It is


all-encompassing and infiniteit transcends your impact
Emmanuel Levinas, professor of philosophy, 1978 (Otherwise Than Being Or Beyond Essence, pg.
xiv)
This also means that I am not only answerable for what I initiated in a project or commitment of my will. I

am responsible
for the situation in which I find myself, and for the existence in which I find myself.
To be responsible is always to have to answer for a situation that was in place before
I came on the scene. Responsibility is a bond between my present and what came to
pass before it. In it is effected a passive synthesis of time that precedes the time put together by retentions and protentions. I am
responsible for processes in which I find myself, and which have a momentum by which they go on beyond what I willed or what I
can steer. Responsibility

and willed.

cannot be limited to the measure of what I was able to foresee

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

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

responsibility recognizes itself to be responsible for the course of things


beyond ones own death. My death will mark the limit of my force without limiting
my responsibility. There is in this sense an infinity that opens in responsibility, not
as a given immensity of its horizons, but as the process by which its bounds do not
cease to extend an infinition of infinity. The bond with the alterity of the other is
in this infinity . I am answerable before the other in his alterity responsible before all the others for all the others. To be responsible
before the other is to make of my subsistence the support of his order and his needs. His alterity commands and solicits, his approach contests

I am responsible before the other for the other.

and appeals;
I am responsible before the other in his alterity,
that is, not answerable for his empirical and mundane being only, but for the alterity of his initiatives, for the
imperafive appeal with which he addresses me. I

am responsible for the responsible moves of another, for

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

the very impact and trouble with which he approaches me. To be responsible before
another is to answer to the appeal by which he approaches. It is to put oneself
in [their] his place,
am responsible for the very faults of another, for his deeds and misdeeds. The condition of being hostage is an
authentic figure of responsibility