Summary

• Objects (1 modified, 1 added, 0 removed)
  • Caselist.RoundClass[50]
  • Caselist.CitesClass[57]

Details

Caselist.RoundClass[50]

EntryDate

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1		-2017-02-04 01:48:38.759
	1	+2017-02-04 01:48:38.0

Caselist.CitesClass[57]

Cites

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	1	+White philosophy cannot explain the material conditions of black life.
	2	+George YANCY; Prof of Philosophy @ Duquesne University “Black Bodies, White Gazes THE CONTINUING SIGNIFICANCE OF RACEJournal of Speculative Philosophy 19.4 (2005) 215-241 2008
	3	+
	4	+I write out of a personal existential context. This context is a profound source of knowledge connected to my "raced" body. Hence, I write froma place of lived embodied experience a site of exposure. In philosophy, the only thing that we are taught to expose is a weak argument, a fallacy, or someone’s “inferior” reasoning power. The embodied self is bracketed and deemed irrelevant to theory, superfluous and cumbersome in one's search for truth. It is best, or so we are told, to reason from nowhere. Hence, the white philosopher/authorpresumes to speak for all of “us” without the slightest mention of his or her “raced” identity.Self-consciously writing as a white male philosopher, Crispin Sartwell observes: Left to my own devices, I disappear as an author. That is the "whiteness" of my authorship. This whiteness of authorship is, for us, a form of authority; to speak (apparently) from nowhere, for everyone, is empowering, though one wields power here only by becoming lost to oneself. But such an authorship and authority is also pleasurable: it yields the pleasure of self-forgetting or apparent transcendence of the mundane and the particular, and the pleasure of power expressed in the "comprehension" of a range of materials.(1998, 6) To theorize the Black body one must "turn to the Black body as the radix for interpreting racial experience" (Johnson 1993, 600). It is important to note that this particular strategy also functions as a lens through which to theorize and critique whiteness; for the Black body's "racial" experience is fundamentally linked to the oppressive modalities of the "raced" white body. However, there is no denying that my own "racial" experiences or the social performances of whiteness can become objects of critical reflection. In this paper, my objective is to describe and theorize situations wherethe Black body's subjectivity, its lived reality, is reduced to instantiations of the white imaginary, resulting in what I refer to as "the phenomenological return of the Black body." These instantiations are embedded within and evolve out of the complex social and historical interstices of whites' efforts at self-construction through complex acts of erasure vis-à-vis Black people. These acts of self-construction, however, are myths/ideological constructions predicated upon maintaining white power. As James Snead has noted, "Mythification is the replacement of history with a surrogate ideology of white elevation or Black demotion along a scale of human value"(Snead 1994,
	5	+
	6	+B-Impact 2 - And this abstraction allows us to assume racist entities will somehow act justly rather than looking to how they have historically acted.
	7	+Curry 13 Tommy Curry writes: Curry, Tommy J. doctor in Associate Professor of Philosophy, Affiliated Professor of Africana Studies, Texas A and M University In the Fiat of Dreams: The Delusional Allure of Hope, the Reality of Anti-Black Violence and the Demands of the Anti-Ethical. 2013. SPHS//SS
	8	+Traditionally we have taken ethics to be, as Henry Sidgwick’s claims, "any rational procedure by which we determine what individual human beings 'ought'—or what is right for them—or to seek to realize by voluntary action.”vii This rational procedure is however at odds with the empirical reality the ethical deliberation must concern itself with. To argue, as is often done, that the government, its citizens, or white people should act justly, assumes that the possibility of how they could act defines their moral disposition. If a white person could possibly not be racist, it does not mean that the possibility of not being racist, can be taken to mean that they are not racist. In ethical deliberations dealing with the problem of racism, it is common practice to attribute to historically racist institutions, and individuals universal moral qualities that have yet to be demonstrated. This abstraction from reality is what frames our ethical norms and allows us to maintain, despite history or evidence, that racist entities will act justly given the choice. Under such complexities, the only ethical deliberation concerning racism must be anti-ethical, or a judgment refusing to write morality onto immoral entities.
	9	+C: Alternative- we should be reject the affirmatives ethical stance and become Antiethical.
	10	+Curry 13 Curry, Tommy J. doctor in Associate Professor of Philosophy, Affiliated Professor of Africana Studies, Texas A and M University In the Fiat of Dreams: The Delusional Allure of Hope, the Reality of Anti-Black Violence and the Demands of the Anti-Ethical. 2013.
	11	+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.

EntryDate

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	1	+2017-02-04 01:48:40.991

Judge

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	1	+Dino De La O

Opponent

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	1	+Aledo BY

ParentRound

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	1	+50

Round

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	1	+1

Team

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	1	+Westwood Shhah Neg

Title

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	1	+0 - K - Anti-ethics

Tournament

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	1	+Colleyville