Escolar Documentos
Profissional Documentos
Cultura Documentos
Zag Scholars 06
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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
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
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
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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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
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
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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LINKS/IMPACT
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
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."
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
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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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"!
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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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
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
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
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
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afterward they can fight a monster. If these people who crave distress felt the strength inside themselves to
my friends,
wall; they always need others! And continually other others! Pardon me,
is the herd-
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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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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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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
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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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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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
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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AFF ANSWERS:
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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.
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
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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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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.
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
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
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