Summary

• Objects (1 modified, 1 added, 0 removed)
  • Caselist.RoundClass[3]
  • Caselist.CitesClass[3]

Details

Caselist.RoundClass[3]

EntryDate

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1		-2016-10-15 22:18:20.444
	1	+2016-10-15 22:18:20.0

Caselist.CitesClass[3]

Cites

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	1	+Thus the Role of the Ballot is Fostering a Respect for the Environment.The environment comes first. The environment is a necessary precondition for existence and ethics. Thats Elliot 03:
	2	+“An ethics capable of being practiced in a finite world must be founded on the moral obligation never to cause the environment to break down. This obligation stipulates is a necessary condition for moral life. It can be stated as the environmental principle, namely, Our obligation is to preserve the endurance and the resilience of the earth's system of living things. This principle cannot be justified by appeals to reason or the infallible revelations of God. It cannot be justified by valid inferences from human-centered definitions and universal moral principles. And it is not subject to scholarly rebuttal by professionals in moral philosophy. Rather, it is a factual necessity. Any ethics which denies the environmental principle is doomed to fail. People who live by an ethics which denies it simply die out.“
	3	+Disrespect for the environment invades ethics and legal institutions. Speciesism is the root cause of human and environmental genocide. Kochi and Ordan 2k8(Tarik @ Queen’s University and Bar-llan Univ, An Argument for the Global Suicide of Humanity 7.3 http://www.borderlands.net.au/vol7no3_2008/kochiordan_argument.pdf 10/24/11)Within the picture many paint of humanity, events such as the Holocaust are considered as an exception, an aberration.
	4	+The Holocaust is often portrayed as an example of ‘evil’, a moment of hatred, madness and cruelty (cf. the differing accounts of ‘evil’ given in Neiman, 2004). The event is also treated as one through which humanity might comprehend its own weakness and draw strength, via the resolve that such actions will never happen again. However, if we take seriously the differing ways in which the Holocaust was ‘evil’, then one must surely include along side it the almost uncountable numbers of genocides that have occurred throughout human history. Hence, if we are to think of the content of the ‘human heritage’, then this must include the annihilation of indigenous peoples and their cultures across the globe and the manner in which their beliefs, behaviours and social practices have been erased from what the people of the ‘West’ generally consider to be the content of a human heritage. Again the history of colonialism is telling here. It reminds us exactly how normal, regular and mundane acts of annihilation of different forms of human life and culture have been throughout human history. Indeed the history of colonialism, in its various guises, points to the fact that so many of our legal institutions and forms of ethical life (i.e. nation-states which pride themselves on protecting human rights through the rule of law) have been founded upon colonial violence, war and the appropriation of other peoples’ land (Schmitt, 2003; Benjamin, 1986). Further, the history of colonialism highlights the central function of ‘race war’ that often underlies human social organisation and many of its legal and ethical systems of thought (Foucault, 2003). This history of modern colonialism thus presents a key to understanding that events such as the Holocaust are not an aberration and exception but are closer to the norm, and sadly, lie at the heart of any heritage of humanity. After all, all too often the European colonisation of the globe was justified by arguments that indigenous inhabitants were racially ‘inferior’ and in some instances that they were closer to ‘apes’ than to humans (Diamond, 2006). Such violence justified by an erroneous view of ‘race’ is in many ways merely an extension of an underlying attitude of speciesism involving a long history of killing and enslavement of non-human species by humans. Such a connection between the two histories of inter-human violence (via the mythical notion of differing human ‘races’) and interspecies violence, is well expressed in Isaac Bashevis Singer’s comment that whereas humans consider themselves “the crown of creation”, for animals “all people are Nazis” and animal life is “an eternal Treblinka” (Singer, 1968, p.750).
	5	+We have an apriori obligation to foster a respect for the environment. A shift in consciousness starts with altering our research about the environment. We can stop the violence that occurs through anthropogenic degradation. Barrett 09 M.J. Barrett. Taking Representation Seriously: Epistemological and Ontological Congruence in Hypertexual Research/Representation. Beyond Human-Nautre-Spirit Boundaries: Research with Animate EARTH.
	6	+This doctoral research is a deliberate response to what Berry and Tucker (2006) refer to as a “deep cultural pathology” that enables continuing devastation of the planet (p. 17). Poised at the cusp of what many call “the great turning” (e.g. Korten, 2006; Macy, 1998), it both calls for and provides beginning tools to support the ‘shifts in consciousness’ long called for by those working in the environmental field. It is a reconstructive text in that it both engages and talks about a different form of consciousness many (e.g. Stirling, 2007) claim is required to respond to the ongoing and persistent gap between what is known about anthropogenic environmental degradation, and what appears to be the limited effectiveness of educational and other responses to prompt significant or lasting change (Stevenson, 2007a, 2007b). This does not mean a rejection of Western scientific or rational conceptual knowing, but rather a creation of more opportunities for both/and texts: research texts which demand different forms of consciousness from both 'writer' and 'reader,' and texts that enable 'reading' and researching through an integrated mind, heart, body and spirit. Paraphrasing the oft-cited quotation from Einstein, we cannot solve the human-created environmental and social problems with the same kind of thinking, (and I would add, consciousness, and knowledge-making processes) which created them. The dissertation emerged as an effect of my own de-colonizing journey as an academic working in the field of education where most conversations are based on assumptions of reality as material or discursively produced. It is also contextualized within continued and increasing calls for different ways of thinking (e.g. Stirling, 2007; Hart, 2005; Haraway, 2004a), a different paradigm (e.g. Capra, 1982), and different languages through which to conceptualize and engage with the more-than-human (Abram, 1996; Cole, 2002; Dunlop, 2002; Haraway, 2004b; Harvey, 2006a, 2006b). Yet to engage in such difference, as Harvey (2006b) suggests, may require “a reconfiguration of academic protocols" (p. 9). It may also involve a reconsideration of who we can be as individuals, and academics (see Dillard, 20006a, 2006b).
	7	+The purpose of nuclear power is extract energy at its most elemental form. The splitting or fusing of atoms turns the environments most basic building block into a resource for human mastery. The environment becomes a standing reserve. Moystad ’12 Vincent, Martin Heidegger,: The question concerning technology (1953) part one . vincentmoystad, Nov 27, 2012 https://vincentmoystad.wordpress.com/
	8	+The key distinction between techne and modern technology, however, is for Heidegger the fact that the bringing forth of modern technology is formulated as a demand, a challenge. Modern technology challenges nature to give up energy to be stored. The difference between a traditional windmill and, say, a nuclear power plant, is that the latter takes energy out of nature and stores it. This, for Heidegger, invasively alters nature’s character; the river dammed is a storehouse of energy, and can no longer be conceived otherwise. Modern technology relates to nature aggressively, through challenge and appropriation;” the revealing that rules throughout modern technology has the character of setting-upon” (ibid 321)“such challenging happens in that the energy concealed in nature is unlocked, what is unlocked is transformed, what is transformed is s stored up, and what is stored up is in turn distributed, and what is distributed is switched about ever anew” (ibid, 322)This is also a revealing, but it is a revealing without end. Not chaotic, mind, it is a revealing which is regulating and securing. Everything must be on standby, ready to be put to use, it becomes what Heidegger terms Standing-reserve. That which is occasioned by modern technology is not really an object, in that it lacks autonomy entirely and only makes sense as part of the wider order of things.”
	9	+The drive toward nuclear technology is the human desire to dominate the environment. Kokubun ’13,Koichiro kokubun, Philosophy in the Atomic Age - why is nuclear power loved so much? Associate Professor Takasaki City University of Economics, Japan. Address delivered at Asian Frontiers Forum: “Questions Concerning Life and Technology after 311”, National Taiwan University, May 30th, 2013.
	10	+ What does this mean? The ecological system is dominated entirely by the phenomenon of “chemical reaction”. Something burns, something grows, a living body remains alive... All these processes are possible because of chemical reaction. And the domain of living things, dominated thus by chemical reaction, cannot continue to exist without depending on its outside; that is, the solar energy system, which is where the atomic fusion, not the chemical reaction, occurs. Here, we can draw the following conclusion: nuclear technology intends to eliminate the outside of the ecological system by taking this outside into the inside. According to Nakazawa’s formulation, nuclear technology brings into the domain of the living what cannot be there, which seems reckless. Some people keep on believing, as before, that this trial is possible. But history proved that it was not possible. Nuclear technology caused irreparable damage to the world of living things. The elimination of the outside: the essence of the nuclear technology described by Nakazawa in philosophical terms reminds us of the limit pointed out by Heidegger concerning the control of nuclear power by humankind: If man succeeds to have control of the atomic energy, does it already mean that he has become the master of technology? Not at all. The coercion of controlling betrays the inability of human beings to overcome this power .”
	11	+A byproduct of uranium mining is nuclear waste. Polluting of the environment both disrespects the environment as inherently valuable and causes ecosystem collapse. PSR ’14:(Physicians for Social Responsibility (PSR) has been working for more than 50 years to create a healthy, just and peaceful world for both the present and future generations., PSR shared in the 1985 Nobel Peace Prize, Founded in 1961, Dirty, Dangerous and Expensive: The Truth About Nuclear Power, http://www.psr.org/resources/nuclear-power-factsheet.html?referrer=https://www.google.com/, GAR)
	12	+Each year, enormous quantities of radioactive waste are created during the nuclear fuel process, including 2,000 metric tons of high-level radioactive waste(1) and 12 million cubic feet of low-level radioactive waste(2) in the U.S. alone. More than 58,000 metric tons of highly radioactive spent fuel already has accumulated at reactor sites around the U.S. for which there currently is no permanent repository. Even without new nuclear production, the inventory of commercial spent fuel in the U.S. already exceeds the 63,000 metric ton statutory capacity of the controversial Yucca Mountain repository, which has yet to receive a license to operate. Even if Yucca Mountain is licensed, the Department of Energy has stated that it would not open before 2017. Uranium, which must be removed from the ground, is used to fuel nuclear reactors. Uranium mining, which creates serious health and environmental problems, has disproportionately impacted indigenous people because much of the world’s uranium is located under indigenous land. Uranium miners experience higher rates of lung cancer, tuberculosis and other respiratory diseases. The production of 1,000 tons of uranium fuel generates approximately 100,000 tons of radioactive tailings and nearly one million gallons of liquid waste containing heavy metals and arsenic in addition to radioactivity.(3) These uranium tailings have contaminatinged rivers and lakes. A new method of uranium mining, known as in-situ leaching, does not produce tailings but it does threaten contamination of groundwater water supplies.
	13	+Ecosystem failure leads to extinction. Diner, 94 David, Ph.D., Planetary Science and Geology, "The Army and the Endangered Species Act: Who's Endangering Whom?," Military Law Review, 143 Mil. L. Rev. 161
	14	+To accept that the snail darter, harelip sucker, or Dismal Swamp southeastern shrew 74 could save humankind may be difficult for some. Many, if not most, species are useless tohumans in a direct utilitarian sense. Nonetheless, they may be critical in an indirect role, because their extirpations could affect a directly useful species negatively. In a closely interconnected ecosystem, the loss of a species affects other species dependent on it. 75 Moreover, as the number of species decline, the effect of each new extinction on the remaining species increases dramatically. 4. Biological Diversity. ~-~- The main premise of species preservation is that diversity is better than simplicity. 77 As the current mass extinction has progressed, the world's biological diversity generally has decreased. This trend occurs within ecosystems by reducing the number of species, and within species by reducing the number of individuals. Both trends carry serious future implications. 78 *173 Biologically diverse ecosystems are characterized by a large number of specialist species, filling narrow ecological niches. These ecosystems inherently are more stable than less diverse systems. "The more complex the ecosystem, the more successfully it can resist a stress. . . . like a net, in which each knot is connected to others by several strands, such a fabric can resist collapse better than a simple, unbranched circle of threads ~-~- which if cut anywhere breaks down as a whole." 79 By causing widespread extinctions, humans have artificially simplified many ecosystems. As biologic simplicity increases, so does the risk of ecosystem failure. The spreading Sahara Desert in Africa, and the dustbowl conditions of the 1930s in the United States are relatively mild examples of what might be expected if this trend continues. Theoretically, each new animal or plant extinction, with all its dimly perceived and intertwined affects, could cause total ecosystem collapse and human extinction. Each new extinction increases the risk of disaster. Like a mechanic removing, one by one, the rivets from an aircraft's wings, 80 humankind may be edging closer to the abyss.
	15	+Advocacy Statement: I affirm the general implementation of the resolution, that countries ought to prohibit the production of nuclear power
	16	+Rejecting nuclear power serves as an ontological rejection of the technological mindset. We must reexamine humanity’s relationship and drive toward technology. Instead we should endorse the metaphorical windmill as a model for humans relationship with the earth. Pattinson ’13,George, Pattinson, Routledge Philosophy Guidebook to Later Heidegger. P. 65, Jan 11, 2013.
	17	+“Despite Heidegger’s instinctive and frequently expressed preference for the world of windmills over against nuclear power plants, we have at several points seen that the question raised by technology points beyond technology in the normal sense of the word. In this respect, the danger that chiefly preoccupies Heidegger is not the danger that humanity might destroy itself in a nuclear war or render the planet uninhabitable by means of industrial pollution or the exhaustion of natural resources. Although Heidegger himself says things like ‘Everywhere we remain unfree and chained to technology, whether we passionately affirm it or deny it’ (QT:4), he also insists that what matters is not, in the last resort itself, but the essence of technology, and this he says explicitly, ‘is by no means anything technological’ any more than the ‘essence of “tree” … is … itself a tree that can be encountered among all other trees’ (QT:4).
	18	+He continues…
	19	+The question of the essence of technology is a question concerning our own relation to technology (QT:3). A necessary condition of such freedom is that we are able to see the essence of technology for what it is. Otherwise – whether we are research scientists, captains of industry, or eco-warriors we are plunged into an all-pervasive fog in which we wrestle with we know not what.”
	20	+The drive toward nuclear power extends from the human desire to capture natural energy and store it and wield it for our own human purposes. Instead we should accept our interdependence with nature. Parkes ’12 Graham Parkes, Nuclear Power after Fukushima 2011: Buddhist and Promethean Perspectives, Buddhist-Christian Studies, Vol. 32 (2012), pp. 89-108, University of Hawai'i Press, http://www.jstor.org/stable/23274472
	21	+“The crucial question does not concern the relative merits and disadvantages of nuclear power versus energy from fossil fuels. Rather, it is about what drives our desire to consume so much energy in the first place. It's mostly a matter of habit and convenience: we are accustomed to having at hand, on tap, and at the flick of a switch constantly available sources of power that derive from highly sophisticated technologies. We have devised these mechanisms to capture and store the energies of heaven and earth, water and wind, so as to use them when we may, rather than acknowledging our dependence on them by waiting patiently for the season when the natural world provides. We are in the grip here, according to Heidegger, of the greater power behind modern technology, which inclines us to regard the whole of the natural world as "standing stock," from which we capture energy, store it, and redeploy it in ever more sophisticated ways so that it can be there whenever we need it.56 This is another example of a refusal to acknowledge what for Buddhism is central: our dependence with the natural phenomena that surrounds us.”
	22	+Environmental ethics can be policy driven or principle driven. Policy driven ethics view the environment as a resource. Instead we should adopt principle driven ethics and view the environment as an intrinsic good. Minteer et al :
	23	+Many of the leading contributors to nonanthropocentric environmental ethics over the past several decades have taken what might be referred to as a “principle-ist” approach to their subject, in which specific environmental policiesy goals and management actions are thought to be deduced from a small number of previously articulated general moral principles. The identification and justification of these general principles, which commonly revolve around the obligation to promote nature’s “intrinsic value,” which is consequently viewed by these same theorists as the primary mission of environmental ethics as a branch of applied philosophy. This general method of deriving specific natural resource and environmental management decisions and policy goals directly from prior assertions of one or more normative principles can be seen in the work of many of the leading ethicists in the field, including philosophers such as J. Baird Callicott, Eric Katz, and Laura Westra, among others.
	24	+Respecting the environment can solve ontologically. The environment becomes a constitute part of humanity’s Being, Dawson 10: Nigel, MA in Phil from Emporia State, “Heidegger and Environmental Philosophy”
	25	+For Heidegger the world is not comprised of a set of distinct objects but is comprised of the totality of the things in the world, humans included. As such, no one thing is separate from other things in the world, but instead parts of a greater whole. It is the relations between things-in-the-world, and not just the fact that these things exist, that are world building. Furthermore, things-in-the-world as and relational beings point to other things-in-the-world. In short, everything that comprises our world and that has meaning to us as a tool to further our own projects, can be taken as a sign that allows us to understand the being of the world, and our own Being. In sum, if we are interested in the question of our own Being then the environment as revealed by the tools we use becomes a part of our concern. Of course, this does not necessarily entail that our concern for our environment will be anything beyond a realization of our dependency on an environment. However, it may provides a way on which such that an environmental ethic could be built.

EntryDate

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	1	+2016-10-15 22:18:22.346

Judge

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	1	+Eric Mellin

Opponent

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	1	+Cy-Fair TW

ParentRound

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	1	+3

Round

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	1	+2

Team

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	1	+Loyola Wickham Aff

Title

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	1	+Jurassic Park AC

Tournament

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	1	+St Marx