Summary

• Objects (1 modified, 1 added, 0 removed)
  • Caselist.CitesClass[43]
  • Caselist.CitesClass[44]

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Caselist.CitesClass[43]

EntryDate

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1		-2017-01-14 18:17:15.658
	1	+2017-01-14 18:17:15.0

Caselist.CitesClass[44]

Cites

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	1	+The 1AC’s story is a simulation- they attempt to foundationalize the meaning of a story and apply it to real life.
	2	+Baudrillard Jean Baudrillard, Simulacra and Simulation, Page 3
	3	+But it is more complicated than that because simulating is not pretending: "Whoever fakes an illness can simply stay in bed and make everyone believe he is ill. Whoever simulates an illness produces in himself some of the symptoms" (Littré). Therefore, pretending, or dissimulating, leaves the principle of reality intact: the difference is always clear, it is simply masked, whereas simulation threatens the difference between the "true" and the "false," the "real" and the "imaginary." Is the simulator sick or not, given that he produces "true" symptoms? Objectively one cannot treat him as being either ill or not ill. Psychology and medicine stop at this point, forestalled by the illness's henceforth undiscoverable truth. For if any symptom can be "produced," and can no longer be taken as a fact of nature, then every illness can be considered as simulatable and simulated, and medicine loses its meaning since it only knows how to treat "real" illnesses according to their objective causes. Psychosomatics evolves in a dubious manner at the borders of the principle of illness. As to psychoanalysis, it transfers the symptom of the organic order to the unconscious order: the latter is new and taken for "real" more real than the other - but why would simulation be at the gates of the unconscious? Why couldn't the "work" of the unconscious be "produced" in the same way as any old symptom of classical medicine? Dreams already are.
	4	+These images of suffering are like a drug, used by the media and politicians to advance their ends. They present these images to you in exchange for the ballot for their own moralistic satisfaction, but this constant search for new catastrophes to “solve” can only end in domination and violence.
	5	+Baudrillard Jean Baudrillard , “The Illusion of the End” p. 66-71. 1994.
	6	+We have long denounced the capitalistic, economic exploitation of the poverty of the 'other half of the world' 'autre monde. We must today denounce the moral and sentimental exploitation of that poverty - charity cannibalism being worse than oppressive violence. The extraction and humanitarian reprocessing of a destitution which has become the equivalent of oil deposits and gold mines. The extortion of the spectacle of poverty and, at the same time, of our charitable condescension: a worldwide appreciated surplus of fine sentiments and bad conscience. We should, in fact, see this not as the extraction of raw materials, but as a waste-reprocessing enterprise. Their destitution and our bad conscience are, in effect, all part of the waste-products of history- the main thing is to recycle them to produce a new energy source. We have here an escalation in the psychological balance of terror. World capitalist oppression is now merely the vehicle and alibi for this other, much more ferocious, form of moral predation. One might almost say, contrary to the Marxist analysis, that material exploitation is only there to extract that spiritual raw material that is the misery of peoples, which serves as psychological nourishment for the rich countries and media nourishment for our daily lives. The 'Fourth World' (we are no longer dealing with a 'developing' Third World) is once again beleaguered, this time as a catastrophe-bearing stratum. The West is whitewashed in the reprocessing of the rest of the world as waste and residue. And the white world repents and seeks absolution - it, too, the waste-product of its own history. The South is a natural producer of raw materials, the latest of which is catastrophe. The North, for its part, specializes in the reprocessing of raw materials and hence also in the reprocessing of catastrophe. Bloodsucking protection, humanitarian interference, Medecins sans frontieres, international solidarity, etc. The last phase of colonialism: the New Sentimental Order is merely the latest form of the New World Order. Other people's destitution becomes our adventure playground. Thus, the humanitarian offensive aimed at the Kurds - a show of repentance on the part of the Western powers after allowing Saddam Hussein to crush them - is in reality merely the second phase of the war, a phase in which charitable intervention finishes off the work of extermination. We are the consumers of the ever delightful spectacle of poverty and catastrophe, and of the moving spectacle of our own efforts to alleviate it (which, in fact, merely function to secure the conditions of reproduction of the catastrophe market); there, at least, in the order of moral profits, the Marxist analysis is wholly applicable: we see to it that extreme poverty is reproduced as a symbolic deposit, as a fuel essential to the moral and sentimental equilibrium of the West. In our defence, it might be said that this extreme poverty was largely of our own making and it is therefore normal that we should profit by it. There can be no finer proof that the distress of the rest of the world is at the root of Western power and that the spectacle of that distress is its crowning glory than the inauguration, on the roof of the Arche de la Defense, with a sumptuous buffet laid on by the Fondation des Droits de l'homme, of an exhibition of the finest photos of world poverty. Should we be surprised that spaces are set aside in the Arche d' Alliance. for universal suffering hallowed by caviar and champagne? Just as the economic crisis of the West will not be complete so long as it can still exploit the resources of the rest of the world, so the symbolic crisis will be complete only when it is no longer able to feed on the other half's human and natural catastrophes (Eastern Europe, the Gulf, the Kurds, Bangladesh, etc.). We need this drug, which serves us as an aphrodisiac and hallucinogen. And the poor countries are the best suppliers - as, indeed, they are of other drugs. We provide them, through our media, with the means to exploit this paradoxical resource, just as we give them the means to exhaust their natural resources with our technologies. Our whole culture lives off this catastrophic cannibalism, relayed in cynical mode by the news media, and carried forward in moral mode by our humanitarian aid, which is a way of encouraging it and ensuring its continuity, just as economic aid is a strategy for perpetuating under-development. Up to now, the financial sacrifice has been compensated a hundredfold by the moral gain. But when the catastrophe market itself reaches crisis point, in accordance with the implacable logic of the market, when distress becomes scarce or the marginal returns on it fall from overexploitation, when we run out of disasters from elsewhere or when they can no longer be traded like coffee or other commodities, the West will be forced to produce its own catastrophe for itself, in order to meet its need for spectacle and that voracious appetite for symbols which characterizes it even more than its voracious appetite for food. It will reach the point where it devours itself. When we have finished sucking out the destiny of others, we shall have to invent one for ourselves. The Great Crash, the symbolic crash, will come in the end from us Westerners, but only when we are no longer able to feed on the hallucinogenic misery which comes to us from the other half of the world. Yet they do not seem keen to give up their monopoly. The Middle East, Bangladesh, black Africa and Latin America are really going flat out in the distress and catastrophe stakes, and thus in providing symbolic nourishment for the rich world. They might be said to be overdoing it: heaping earthquakes, floods, famines and ecological disasters one upon another, and finding the means to massacre each other most of the time. The 'disaster show' goes on without any let-up and our sacrificial debt to them far exceeds their economic debt. The misery with which they generously overwhelm us is something we shall never be able to repay. The sacrifices we offer in return are laughable (a tornado or two, a few tiny holocausts on the roads, the odd financial sacrifice) and, moreover, by some infernal logic, these work out as much greater gains for us, whereas our kindnesses have merely added to the natural catastrophes another one immeasurably worse: the demographic catastrophe, a veritable epidemic which we deplore each day in pictures. In short, there is such distortion between North and South, to the symbolic advantage of the South (a hundred thousand Iraqi dead against casualties numbered in tens on our side: in every case we are the losers), that one day everything will break down. One day, the West will break down if we are not soon washed clean of this shame, if an international congress of the poor countries does not very quickly decide to share out this symbolic privilege of misery and catastrophe. It is of course normal, since we refuse to allow the spread of nuclear weapons, that they should refuse to allow the spread of the catastrophe weapon. But it is not right that they should exert that monopoly indefinitely. In any case, the underdeveloped are only so by comparison with the Western system and its presumed success. In the light of its assumed failure, they are not under-developed at all. They are only so in terms of a dominant evolutionism which has always been the worst of colonial ideologies. The argument here is that there is a line of objective progress and everyone is supposed to pass through its various stages (we find the same eyewash with regard to the evolution of species and in that evolutionism which unilaterally sanctions the superiority of the human race). In the light of current upheavals, which put an end to any idea of history as a linear process, there are no longer either developed or under-developed peoples. Thus, to encourage hope of evolution - albeit by revolution - among the poor and to doom them, in keeping with the objective illusion of progress, to technological salvation is a criminal absurdity. In actual fact, it is their good fortune to be able to escape from evolution just at the point when we no longer know where it is leading. In any case, a majority of these peoples, including those of Eastern Europe, do not seem keen to enter this evolutionist modernity, and their weight in the balance is certainly no small factor in the West's repudiation of its own history, of its own utopias and its own modernity. It might be said that the routes of violence, historical or otherwise, are being turned around and that the viruses now pass from South to North, there being every chance that, five hundred years after America was conquered, 1992 and the end of the century will mark the comeback of the defeated and the sudden reversal of that modernity. The sense of pride is no longer on the side of wealth but of poverty, of those who - fortunately for them - have nothing to repent, and may indeed glory in being privileged in terms of catastrophes. Admittedly, this is a privilege they could hardly renounce, even if they wished to, but natural disasters merely reinforce the sense of guilt felt towards them by the wealthy – by those whom God visibly scorns since he no longer even strikes them down. One day it will be the Whites themselves who will give up their whiteness. It is a good bet that repentance will reach its highest pitch with the five-hundredth anniversary of the conquest of the Americas. We are going to have to lift the curse of the defeated - but symbolically victorious - peoples, which is insinuating itself five hundred years later, by way of repentance, into the heart of the white race. No solution has been found to the dramatic situation of the under-developed, and none will be found since their drama has now been overtaken by that of the overdeveloped, of the rich nations. The psychodrama of congestion, saturation, super abundance, neurosis and the breaking of blood vessels which haunts us - the drama of the excess of means over ends – calls more urgently for attention than that of penury, lack and poverty. That is where the most imminent danger of catastrophe resides, in the societies which have run out of emptiness. Artificial catastrophes, like the beneficial aspects of civilization, progress much more quickly than natural ones. The underdeveloped are still at the primary stage of the natural, unforeseeable catastrophe. We are already at the second stage, that of the manufactured catastrophe - imminent and foreseeable - and we shall soon be at that of the pre-programmed catastrophe, the catastrophe of the third kind, deliberate and experimental. And, paradoxically, it is our pursuit of the means for averting natural catastrophe - the unpredictable form of destiny - which will take us there. Because it is unable to escape it, humanity will pretend to be the author of its destiny. Because it cannot accept being confronted with an end which is uncertain or governed by fate, it will prefer to stage its own death as a species.
	7	+Entrenching ourselves into the hyper-real renders truth and the real utterly useless, destroying the original and the world as we know it.
	8	+Baudrillard Jean Baudrillard, Simulacra and Simulation, Page 3
	9	+Which indicates that there is not even the possibility of simultaneity in the order of time, and in the same way no similitude possible in the order of figures. Nothing resembles itself, and holographic reproduction, like all fantasies of the exact synthesis or resurrection of the real (this also goes for scientific experimentation), is already no longer real, is already hyperreal. It thus never has reproductive (truth) value, but always already simulation value. Not an exact, but a transgressive truth, that is to say already on the other side of the truth. What happens on the other side of the truth, not in what would be false, but in what is more true than the true, more real than the real? Bizarre effects certainly, and sacrileges, much more destructive of the order of truth than 106 its pure negation. Singular and murderous power of the potentialization of the truth, of the potentialization of the real. This is perhaps why twins were deified, and sacrificed, in a more savage culture: hypersimilitude was equivalent to the murder of the original, and thus to a pure non-meaning.

EntryDate

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	1	+2017-01-14 18:17:16.560

Judge

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	1	+Rodrigo Paramo

Opponent

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	1	+Lynbrook VV

ParentRound

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	1	+31

Round

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	1	+1

Team

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	1	+Strake Jesuit Li Neg

Title

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	1	+1 - Simulation K

Tournament

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	1	+Harvard Westlake