Summary

• Objects (1 modified, 1 added, 0 removed)
  • Caselist.RoundClass[2]
  • Caselist.CitesClass[2]

Details

Caselist.RoundClass[2]

EntryDate

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1		-2016-09-10 18:56:44.321
	1	+2016-09-10 18:56:44.0

Caselist.CitesClass[2]

Cites

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	1	+A focus on a priori reason and conceptual abstraction forces oppressed people to divorce themselves from the material conditions caused by whiteness and imagine a world in which whiteness is good. Curry 13
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	3	+Dr. Tommy Curry, In the Fiat of Dreams: The Delusional Allure of Hope, the Reality of Anti-Black Violence and the Demands of the Anti-Ethical, Academia.edu, 2013. NS
	4	+
	5	+The potentiality of whiteness—the proleptic call of white anti-racist consciousness— is nothing more than the fiat of an ahistorical dream. A command ushered before thought engages racism, before awareness of the world becomes aware of what is actual. This is forced upon accounts of racism where whiteness is morally obscured from being seen as is. Whiteness as is partly determined by what could be, since what is was a past potentiality—a could be. The appeal to the sentimentality, morality, the moral abstraction/distraction of equality—both as a political command and its anthropological requisite—complicate the most obvious consequence of anti-Black racism, namely violence. This moral apriorism urges the Black thinker to conceptualize racism as an activist project rooted in the potential of a world filled with non-racists, a world where the white racist is transformed by Black activity into the white anti-racist. But this project supposes an erroneous view of the white racist which occludes the reality of white supremacy and anti-Black racism. As Robert F. Williams argues in Negroes with Guns, “the racist is a man crazed by hysteria at the idea of coming into equal contact with Negroes. And this mass mental illness called racism is very much a part of the ‘American way of Life.’” The white racist is not seen as the delusional individual ostracized from society as a result of their abhorrent social pathologies of racist hate. Rather the white racist is normal—the extended family, the spouse, the sibling, the friend of the white individual—the very same entities upon which the inter/intrasubjectivity nexus of the white self is founded. The white he experiences no punishment for his longing for Black servitude and his need to exploit and divest the Black worker here and then of his wealth. The white she has no uneasiness about her raping of—the destruction of generations of Black selves—mothers, children, and men—and today usurps the historical imagery of “the nigger,” to politically vacate Blackness and demonize niggers as beyond political consideration. She rewrites history, pens morality, and embodies the post-racial civil rights subject. As such, racism, the milieu of the white racist is not the exposed pathological existence of the white race, but rather valorized in white individuality, the individuality that conceptualizes their racism as a normative aspiration of what the world should look like, and even more damning, an aspiration that can be supported and propagated in the world. The white racist recognizes the deliberateness of the structures, relations, and systems in a white supremacist society and seeks like their colonial foreparents to claim them as their own.
	6	+
	7	+And, we should be having a debate about what to do about oppression, not what constitutes oppression – debates are 45 minutes long so endless academic moralizing is circular and gets no where, forgoing the opportunity for real world solutions.
	8	+Kant’s transcendental system, not only his personal view, is anti-Black racism. Black people they lack moral worth in Kant’s critical philosophy which recreates white supremacy. Eze 97
	9	+
	10	+Eze—1997 (Emmanuel, Professor of Philosophy @DePaul University, “The Color of Reason” in PostColonial African Philosophy: A Critical Reader Cambridge: Blackwell Publishing, 1997, 103-131. NS from file
	11	+
	12	+Over and beyond Buffon or Linnaeus, Kant, in his transcendental philosophy (e.g., Critique of Pure Reason), describes ways of orienting oneself geographically in space, mathematically in space and time, and, logically, in the construction of both categories into other sorts of consistent whole. In the Observations on the Feeling o/the Beautiful and Sublime, a work which ought to be considered as primarily anthropological, Kant shows the theoretic transcendental philosophical position at work when he attempts to work out and establish how a particular (moral) feeling relates to humans generally, and how it differs between men and women, and among different races. For example, "feeling" as it appears in the title of the work refers to a specific refinement of character which is universally properly human: that is, belonging to human nature as such. And we recall that for Kant "human nature" resides in the developmental expression of rational-moral "character." Since it is character that constitutes the specificity of human nature, "human nature proper," then whatever dignity or moral worth the individual" may have is derived from the fact that one has struggled to develop one's character, or one's humanity, as universal. Kant states: In order to assign man into a system of living nature, and thus to characterize him, no other alternative is left than this: that he has a character which he himself creates by being capable of perfecting himself after the purposes chosen by himself. Through this, he, as an animal endowed with reason (animale rationabile) can make out of himself a rational animal (animale rationale). "Character," as the moral formation of personality, seems to be that on which basis humans have worth and dignity, and one consequence of this is that those peoples and "races" to whom Kant assigns minimal or pseudo rational-moral capacity - either because of their non-"white" skin color (evidence of lack of "true talent") or because of the presence of phlogiston in their blood or both - are seriously naturally or inherently inferior to those who have the "gift" of higher rational attainments, evidence of which is seen in their superior "white" skin color, the absence of phlogiston in their blood, and the superior European civilization While the non-European may have "value," it is not certain that he or she has true "worth." According to Kant: everything has either a value or a worth. What has value has a substitute which can replace it as its equivalent; but whatever is, on the other hand, exalted above all values, and thus lacks an equivalent ... has no merely relative value, that is, a price, but rather an inner worth,. that is dignity ... Hence morality, and humanity, in so far as it is capable of morality, can alone possess dignity. If non-white peoples lack "true" rational character (Kant believes, for example, that the character of the Mohr is made up of imagination rather than reason) and therefore lack "true" feeling and moral sense, then they do not have "true" worth, or dignity. The black person, for example, can accordingly be denied full humanity, since full and "true" humanity accrues only to the white European. For Kant European humanity is the humanity par excellence.
	13	+The alternative is anti ethics –a rupture of ideal theory, western conceptions of man and moral abstraction. Curry 13
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	15	+Dr. Tommy Curry, In the Fiat of Dreams: The Delusional Allure of Hope, the Reality of Anti-Black Violence and the Demands of the Anti-Ethical, Academia.edu, 2013. NS
	16	+
	17	+Anti-ethics; the call to demystify the present concept of man as illusion, as delusion, and as stratagem, is the axiomatic rupture of white existence and the multiple global oppressions like capitalism, militarism, genocide, and globalization, that formed the evaluative nexus which allows whites to claim they are the civilized guardians of the world’s darker races. It is the rejection of white virtue, the white’s axiomatic claim to humanity that allows the Black, the darker world to sow the seeds of consciousness towards liberation from oppression. When white (in)humanity is no longer an obstacle weighed against the means for liberation from racism, the oppressed are free to overthrow the principles that suggest their paths to liberation are immoral and hence not possible. To accept the oppressor as is, the white made manifest in empire, is to transform white western (hu)man from semi-deitous sovereign citizen to contingent, mortal, and un-otherable. Exposing the inhumanity of white humanity is the destruction/refusal of the disciplinary imperative for liberal reformism and dialogue as well as a rejection of the social conventions that dictate speaking as if this white person, the white person and her white people before you are in fact not racist white people, but tolerable—not like the racist white people abstracted from reality, but really spoken of in conversations about racism. The revelatory call, the coercively silenced but intuitive yearning to describe the actual reality set before Black people in an anti-Black society, is to simply say there is no negotiating the boundaries of anti-Blackness or the horizons of white supremacy. Racism, the debasement of melaninated bodies and nigger-souls, is totalizing.
	18	+
	19	+Solves case – the reason unethical things happen is that people are devalued as humans – solving racism is at the heart of that.
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	21	+The role of the ballot is to vote for the debater who best methodologically resists oppression by rejecting philosophical abstraction and racist thought. Smith 13
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	23	+Elijah Smith, A Conversation in Ruins: Race and Black Participation in Lincoln Douglas Debate, Vbriefly, 2013. NS
	24	+
	25	+It will be uncomfortable, it will be hard, and it will require continued effort but the necessary step in fixing this problem, like all problems, is the community as a whole admitting that such a problem with many “socially acceptable” choices exists in the first place. Like all systems of social control, the reality of racism in debate is constituted by the singular choices that institutions, coaches, and students make on a weekly basis. I have watched countless rounds where competitors attempt to win by rushing to abstractions to distance the conversation from the material reality that black debaters are forced to deal with every day. One of the students I coached, who has since graduated after leaving debate, had an adult judge write out a ballot that concluded by “hypothetically” defending my student being lynched at the tournament. Another debate concluded with a young man defending that we can kill animals humanely, “just like we did that guy Troy Davis”. Community norms would have competitors do intellectual gymnastics or make up rules to accuse black debaters of breaking to escape hard conversations but as someone who understands that experience, the only constructive strategy is to acknowledge the reality of the oppressed, engage the discussion from the perspective of authors who are black and brown, and then find strategies to deal with the issues at hand. It hurts to see competitive seasons come and go and have high school students and judges spew the same hateful things you expect to hear at a Klan rally. A student should not, when presenting an advocacy that aligns them with the oppressed, have to justify why oppression is bad. Debate is not just a game, but a learning environment with liberatory potential. Even if the form debate gives to a conversation is not the same you would use to discuss race in general conversation with Bayard Rustin or Fannie Lou Hamer, that is not a reason we have to strip that conversation of its connection to a reality that black students cannot escape.

EntryDate

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	1	+2016-09-10 18:56:45.620

Judge

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	1	+Felix Tan

Opponent

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	1	+Mountain View DZ

ParentRound

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	1	+2

Round

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	1	+2

Team

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	1	+Harvard Westlake Engel Neg

Title

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	1	+1 - K - Abstraction

Tournament

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	1	+Loyola