Changes for page Dulles Kurian Neg
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... ... @@ -1,12 +1,0 @@ 1 -interpretation: If the affirmative defends a parametriczed advocacy, then the aff debater must disclose the entirety of their plan text and citations for the plan's topical solvency advocate on the NDCA wiki at least an hour before the round. 2 - 3 -Violation: u did some fckshit prolly 4 - 5 -Standard: 6 - 7 -Predictability – cant predict yo shit ya feel me 8 - 9 -Clash- how deb8 if cant deb8 10 - 11 -No RVI bois 12 -Counter Interps pl0xerino - EntryDate
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... ... @@ -1,1 +1,0 @@ 1 -Dulles Kurian Neg - Title
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... ... @@ -1,15 +1,0 @@ 1 -=Nietzsche NC= 2 -Moral statements are intended to be objective truths but we can never know others objectively, meaning any judgments we make are tainted by our own subjective perspectives. Friedrich NietzscheFriedrich Nietzsche ~~German Philosopher~~ Human All Too Human. Translated by R.J.Hollingdale. Cambridge University Press. http://archive.org/stream/NietzscheHumanAllTooHuman/Nietzsche-HumanAllTooHuman_djvu.txt. A.S. 3 -Injustice necessary. - All judgements as to the value of life have evolved illogically and are therefore unjust. The falsity of human judgement derives firstly from the condition of the material to be judged, namely very incomplete, secondly from the way in which the sum is arrived at on the basis of this material, and thirdly from the fact that every individual piece of this material is in turn the outcome of false knowledge, and is so with absolute necessity. Our experience of another person, for example, no matter how close he stands to us, can never be complete, so that we would have a logical right to a total evaluation of him; all evaluations are premature and are bound to be. Finally, the standard~~s~~ by which we measure, our own being, is ~~are~~ not an unalterable magnitude, we are subject to moods and fluctuations, and yet we would have to know ourselves as a fixed standard to be able justly to assess the relation between ourself and anything else whatever. Perhaps it would follow from all this that one ought not to judge at all; if only it were possible to live without evaluating, without having aversions and partialities! - for all aversion is de- pendent on an evaluation, likewise all partiality. A drive to something or away from something divorced from a feeling one is desiring the beneficial or avoiding the harmful, a drive without some kind of knowing evaluation of the worth of its objective, does not exist in man. We are from the very beginning illogical and thus unjust beings and can recognize this: this is one of the greatest and most irresolvable discords of existence. 4 -An external system of ethics that is detached from the ethical agent makes no sense- if we are the only ones who know ourselves then only we are able to create independent unique obligations. To enforce an obligation upon another we would need to be able to take an outside view, but if we are tainted by subjectivity that becomes impossible. 5 -Therefore, there is no essence to persons. Rather, each agent creates their own ethical norms and identity in relation to themselves. This means that ethical systems must not be focused on creating a certain universal content to impose on all agents- but rather must be amenable to multiple perspectives on what is good and bad. They must accommodate multiple perspectives and modes of being- this is the only way to understand morality. The 1NC recognizes people's role as creators and subjects of morality. As such an ethical action is one in accordance with an individual's subjective evaluation. A denial of that ability to act or be would thus constitute an unethical decision. 6 -Thus the Standard is embracing subject fluidity. 7 -Thus the negative burden is to prove that the process of protecting constitutional free speech denies the agents the ability to define their own obligations and identities. I contend that affirming forces a static notion of identity upon agents. It precludes the possibility of a fluid ontology and denies the ability of agents to act in a way that expresses themselves. 8 -First- constitutional rights require a stable subject on whom we can confer rights on. An agent must be capable of exercising themselves in a particular way to receive the protection of the constitution which would make applications of the law impossible. Furthermore, empirically true- constitution used to say black individuals and women did not possess rights because the document did not recognize them as a subject- which makes your affirmation nonsensical. 9 -Two- rights never addresses the individual but rather a proxy entity that can be objectively evaluated by the system of the law. By removing the personal characteristics that make agents themselves, a codified right forecloses the possibility of recognizing the unique nature of each agent which denies the existential component of ethics. 10 - 11 -Defending the crrent constitution is problematic because it applies a static model of rights 12 -Only 8 justices - can't change 13 -You affirm squo- can't fiat extra changes 14 - 15 -3- Constitution has always affired a static subject, ie rights apply to X type ppl - EntryDate
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... ... @@ -1,1 +1,0 @@ 1 -Dulles Kurian Neg - Title
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... ... @@ -1,1 +1,0 @@ 1 -Nietzsche NC - Tournament
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... ... @@ -1,15 +1,0 @@ 1 -Nietzsche NC 2 -Moral statements are intended to be objective truths but we can never know others objectively, meaning any judgments we make are tainted by our own subjective perspectives. Friedrich NietzscheFriedrich Nietzsche ~German Philosopher~ Human All Too Human. Translated by R.J.Hollingdale. Cambridge University Press. http://archive.org/stream/NietzscheHumanAllTooHuman/Nietzsche-HumanAllTooHuman_djvu.txt. A.S. 3 -Injustice necessary. - All judgements as to the value of life have evolved illogically and are therefore unjust. The falsity of human judgement derives firstly from the condition of the material to be judged, namely very incomplete, secondly from the way in which the sum is arrived at on the basis of this material, and thirdly from the fact that every individual piece of this material is in turn the outcome of false knowledge, and is so with absolute necessity. Our experience of another person, for example, no matter how close he stands to us, can never be complete, so that we would have a logical right to a total evaluation of him; all evaluations are premature and are bound to be. Finally, the standard~s~ by which we measure, our own being, is ~are~ not an unalterable magnitude, we are subject to moods and fluctuations, and yet we would have to know ourselves as a fixed standard to be able justly to assess the relation between ourself and anything else whatever. Perhaps it would follow from all this that one ought not to judge at all; if only it were possible to live without evaluating, without having aversions and partialities! - for all aversion is de- pendent on an evaluation, likewise all partiality. A drive to something or away from something divorced from a feeling one is desiring the beneficial or avoiding the harmful, a drive without some kind of knowing evaluation of the worth of its objective, does not exist in man. We are from the very beginning illogical and thus unjust beings and can recognize this: this is one of the greatest and most irresolvable discords of existence. 4 -An external system of ethics that is detached from the ethical agent makes no sense- if we are the only ones who know ourselves then only we are able to create independent unique obligations. To enforce an obligation upon another we would need to be able to take an outside view, but if we are tainted by subjectivity that becomes impossible. 5 -Therefore, there is no essence to persons. Rather, each agent creates their own ethical norms and identity in relation to themselves. This means that ethical systems must not be focused on creating a certain universal content to impose on all agents- but rather must be amenable to multiple perspectives on what is good and bad. They must accommodate multiple perspectives and modes of being- this is the only way to understand morality. The 1NC recognizes people's role as creators and subjects of morality. As such an ethical action is one in accordance with an individual's subjective evaluation. A denial of that ability to act or be would thus constitute an unethical decision. 6 -Thus the Standard is embracing subject fluidity. 7 -Thus the negative burden is to prove that the process of protecting constitutional free speech denies the agents the ability to define their own obligations and identities. I contend that affirming forces a static notion of identity upon agents. It precludes the possibility of a fluid ontology and denies the ability of agents to act in a way that expresses themselves. 8 -First- constitutional rights require a stable subject on whom we can confer rights on. An agent must be capable of exercising themselves in a particular way to receive the protection of the constitution which would make applications of the law impossible. Furthermore, empirically true- constitution used to say black individuals and women did not possess rights because the document did not recognize them as a subject- which makes your affirmation nonsensical. 9 -Two- rights never addresses the individual but rather a proxy entity that can be objectively evaluated by the system of the law. By removing the personal characteristics that make agents themselves, a codified right forecloses the possibility of recognizing the unique nature of each agent which denies the existential component of ethics. 10 - 11 -Defending the crrent constitution is problematic because it applies a static model of rights 12 -Only 8 justices - can't change 13 -You affirm squo- can't fiat extra changes 14 - 15 -3- Constitution has always affired a static subject, ie rights apply to X type ppl - EntryDate
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... ... @@ -1,1 +1,0 @@ 1 -New age ontology - Opponent
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... ... @@ -1,1 +1,0 @@ 1 -Dulles Kurian Neg - Title
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... ... @@ -1,1 +1,0 @@ 1 -JF- Nietzsche NC - Tournament
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