Tournament: UMKC | Round: 2 | Opponent:  | Judge: 

Icarus 1AC

This dance is a call for the production of a different kind of solar energy – not the solar power of fuel cells and the electricity grid, but the kind of solar energy that we tear from within ourselves through ecstasy and love.  This is the magical gesture of Vincent Van Gogh.

Bataille & Michelson 86 [Georges %26 Annette (Prof of Cinema Studies), "Van Gogh as Prometheus," October 36, 58-60, http://www.jstor.org/stable/778550]
"Beyond the absurd limits of present custom and even through the rash confusion that
AND
radiance, to explosion, to flame, and only thereby to power.

Van Gogh’s solar radiation invites a different approach to this year’s resolution.  Debates concerning federal government energy policy are invariably constrained by a limited understanding of the world that fails to see it as the beneficiary of not ONE, but TWO, suns: a second sun, rotten with glory and waste – which is eclipsed by the drive to make the world useful.  Van Gogh’s brilliance is that he braves an encounter with the sun from which most would avert their eyes.  His act of auto-mutilation is a production of an other solar energy, an energy other to the economy of productivity and utility.  By staring squarely into the "rotten sun," Van Gogh becomes solar.

Jay 94 [Martin, Prof of History at UC Berkeley, "The Disenchantment of the Eye," ed. Lucien Taylor, Visualizing Theory: Selected Essays from V.A.R. 1990-1994, p.178-9]
No less subversive of traditional occularcentrism was Bataille’s unprecedented transfiguration of the familiar metaphor of
AND
, so too the eye itself could have several conflicting meanings for Bataille.  

The sacrifice performed by Van Gogh occurs along a solar trajectory as part of a general economy of excess – he lived like a sun.  It was an expenditure that returned energy to the general solar economy through the production of ecstasy and waste.  The sun serves as the basis for life and, in turn, the ability to expend energy.  Life is an effect of the energy the sun squanders upon us without return: a unilateral, excessive, and wasteful burning.

Land 92 [Nick, Lecturer in Continental Philosophy at Warwick, The Thirst for Annihilation, p. 20-23]
Gazing into the golden rage of the sun shreds vision into scraps of light and
AND
VII 12~], and excess must, in the end, be spent.

The second sun blazes through the ecstatic convulsions of the body, which subverts the logic undergirding the American dream of unlimited economic growth and consumer comfort.  The standard interpretation of the topic would have affirmatives develop energy resources for ever-more efficient extraction and productive use.  We affirm a different vision of the resolution, a different understanding of solar energy.

Stoekl 07 [Allan, Prof of Comp Lit at Penn State, Bataille’s Peak: Energy, Religion, and Postsustainability, p.34-6]
In the 1950s there was a lot of talk about "energy too cheap to
AND
its fragile summit, energy opens the abyss into which the system plunges.

Just as the sun is doubled, so too is the figure of the United States federal government.  The flesh of the condemned marks the inverted double of the sovereign power of the state.  Our flesh is the beautiful and rotten excess produced through the relentless drive for production, but it therefore also marks the point at which sovereignty can be reappropriated.  We, the flesh of the United States federal government, are capable of reasserting the excessive enjoyment of life through sacrifice.  We, the flesh of the United States federal government, should gloriously sacrifice our flesh to live like suns.

Hansen & Stepputat 05 [Thomas (Prof of Anthropology) %26 Finn (Senior Researcher at the Danish Institute for International Studies), Sovereign Bodies: Citizens, Migrants, and States in the Postcolonial World, http://press.princeton.edu/chapters/i7996.html]
It was Foucault’s Discipline and Punish: The Birth of the Prison that more than
AND
origins in elementary life force that expresses itself in extraordinary actions and moments. 

Against this vision of glorious solar expenditure, the logic of the American energy economy entails the catastrophic reduction of the world to a standing reserve.  This depersonalization of the experience of consumption renders intimate expenditure impossible.  The energy of the world becomes a thing to be stockpiled and quantified.  Modern warfare reflects this lack of intimacy – war reduced to a calculation of use value.

Stoekl 07 [Allan, Prof of Comp Lit at Penn State, Bataille’s Peak: Energy, Religion, and Postsustainability, p. 56-7]
Just as there are two energetic sources of economic value, then — muscle power
AND
which the person has been transformed in and through death, have disappeared.

To think the possibility of a solar community requires rethinking the very notion of community itself.  It is to live out the incessant sacrifice of the God of security and oneness.  It is to enter into an intimate act of communication with others that refuses the drive for external authorization – a union without unity.  To live like suns, we must relinquish control.

Biles 11 [Jeremy, Instructor in Religion, Philosophy %26 Art, "The Remains of God," Culture, Theory and Critique 52.2-3, p. 141-3]

It is reason elevated to the status of God that makes things of people,
AND
awaits, amidst the remains of God, at the end of eternity.

Tournament: UMKC | Round: 7 | Opponent: Concordia NS | Judge: Dunn

Excess energy has to be spent gloriously or catastrophically. The current orientation puts excess energy to work; it maximizes its use-value for utilities sake. This justifies the destruction of the globe through the overabundance of apocalyptic technology. We should affirm excess gloriously; we should affirm the production of beauty through sacrifice.

Stoekl 07 ~[Allan, Prof of Comp Lit at Penn State, Bataille’s Peak: Energy, Religion, and Postsustainability, p. 44-6~]

Bataille does, then, implicitly face the …., the world’s (but not modernity’s) survival.

We need a rush of explosive joy – this disrupts the ways action becomes dependent on the figure of a god.

Bataille 1994 ( Georges, writer, pornographer, and philosopher from France. "On Nietzsche" Found in part: June /July 1944 chapter 5)

FOR THE time being, like a fish out of water. …., transcendence is imperative by choice. 

Critical thought is not only the execution of a task or judgment based on rational criteria.  Critical thought is the unconcealing of the irrational will to over-administration.  Art then becomes a vehicle through which we can achieve authentic autonomy by creating the distance necessary to challenge the industrial cultural practices of the status quo.

Papastephanou in 06 (Marianna.The Journal of Aesthetic Education, Volume 40, Number 3, Fall 2006, pp. 75-91 (Article). "Aesthetics, Education, the Critical Autonomous Self, and the Culture Industry")

If art is—amongst other things—"a means of ’… domains of our relation to reality.  

Education has succumbed to the cultural industry.  It is only capable of appeasement and mass indoctrination.  The experience of oppositional art, not the art of the cultural assembly line offers us with a chance to reconceptualize autonomy and freedom in such a way that we are capable of authentic education.

Papastephanou in 06 (Marianna.The Journal of Aesthetic Education, Volume 40, Number 3, Fall 2006, pp. 75-91 (Article). "Aesthetics, Education, the Critical Autonomous Self, and the Culture Industry")

How are art, its education, and its … significantly the latter’s objectives. 

The act of sacrifice pulls things out of their servility – restoring them to the sacred. In Aztec society sacrifice provided a substitution to the spread of violence.

Richard Lee Jr. Politics and the Thing. Found in Reading Bataille Now 246-247

Aztec society is organized … but is a consumption without return.

Zeynep Direk (2007) Found in Erotic Experience and Sexual Difference in Bataille From the book Reading Bataille Now edited by Winnubrst on page 96-97

At the foundation of general economy seems to lie …. illusion of the coincidence of the subject with itself. 

Baudrillard destroys the ambiguity of the accursed share - He places the accursed share into metaphysics and destroys it’s potential.

Benjamin Noys 2000 , lecturer in English at University College Chichester , "Georges Bataille : A Critical Introduction" P121-122 

Baudrillard no longer needs to …. every system (including¶ those which reject it).

Bataille in 1936 (Georges, The Sacred Conspiracy)

What we are undertaking is a war. … in which I find myself being he, that is, a monster.

Tournament: Shirley | Round: 1 | Opponent:  | Judge:
4. Glorious expenditure through sacrifice reconnects with animals and nature. This is a critical rethinking of the role human has in nature .
Allan Stoekl 2007 (Professor of French and Comparative Literature at Penn State University, Bataille’s Peak: Energy, Religion, and Postsustainability The University of Minnesota Press-  P 177-178

A Bataillean ecology, on the other hand,
AND
—the post–  fossil fuel regime of scarcity and agony—together, even in death.

Tournament: Wake | Round: 1 | Opponent:  | Judge:
Anguish is profoundly revolutionary – the act of sacrifice causes a reorientation in our conceptions of politics away from the elites.
Jesse Goldhammer 2007 “Dare to Know, Dare to Sacrifice: Georges Bataille and the Crisis of the Left” Found in Bataille Now Edited by Shannon Winnubst on page 25-26. Printed by Indiana University. 

In Against Architecture, Denis Hollier observes
AND
ich these “better” futures depend.

Tournament: Wake | Round: 1 | Opponent:  | Judge:
Expenditure is inevitable – our only choice is how it takes place.  The status quo is on path to catastrophe. We should affirm expending gloriously to quite living only to reproduce.
Stoekl 07 Allan, Prof of Comp Lit at Penn State, Bataille’s Peak: Energy, Religion, and Postsustainability, p. 44-6

Bataille does, then, implicitly face the
AND
, the world’s (but not modernity’s) survival.

Tournament: USC | Round:  | Opponent:  | Judge:
“Van Gogh began to give to the sun a meaning which it had not yet had.  He did not introduce it into his canvases as part of a décor, but rather like the sorcerer whose dance slowly rouses the crowd, transporting it in its movement.  At that moment all of his painting finally became radiation, explosion, flame, and himself, lost in ecstasy before a source of radiant life, exploding, inflamed.”
Bataille and Michelson 86 Georges and Annette (Prof of Cinema Studies), “Van Gogh as Prometheus,” October 36, 58-60, http://www.jstor.org/stable/778550
Van Gogh’s solar radiation invites a different approach to this year’s resolution.  Debates have been constrained by a limited understanding of the world that ignores that there are two suns. One view elevates the sun to be the ultimate source of truth and energy. The second sun, rotten with glory and waste is eclipsed by the drive to make the world useful.  Van Gogh’s act of auto-mutilation is a production of an other solar energy, energy other to the economy of productivity and utility.  

Jay 94 Martin, Prof of History at UC Berkeley, “The Disenchantment of the Eye,” ed. Lucien Taylor, Visualizing Theory: Selected Essays from V.A.R. 1990-1994, p.178-9
No less subversive … meanings for Bataille.  

Van Gogh’s sacrifice occurred along a solar trajectory as apart of the general economy – he lived like a sun. It was a production of solar energy through waste and ecstasy. The sun serves as the basis for life and, in turn, the ability to expend energy.  Life is an effect of the sun squandering upon us without return: a unilateral, excessive, and wasteful burning. 

Land 92 Nick, Lecturer in Continental Philosophy at Warwick, The Thirst for Annihilation, p. 22-23

All human endeavour … end, be spent.

The affirmation of solar expenditure challenges the modern economy built on the destruction of nature for the production of comfort. A traditional interpretation of the resolution would ask us to build more solar panels or power the gird. This stockpiling of resources is inseparable from a modern subjectivity that desires stability and wholeness. The depersonalization of the experience of consumption renders intimate expenditure impossible.  

Stoekl 07 Allan, Prof of Comp Lit at Penn State, Bataille’s Peak: Energy, Religion, and Postsustainability, p.138-140

Thus Bataille’s affirmation … as ultimate signified.

Energy derived from fossil fuels is profoundly different from the energy affirmed by the affirmative. Solar energy pulses through the body, causing anguish and intimacy. For it is the lack of intimacy that contributes to the stockpiling of the standing reserve and the indifferent depletion of energy. Modern warfare reflects this lack of intimacy – war reduced to a calculation of use value 

Stoekl 07 Allan, Prof of Comp Lit at Penn State, Bataille’s Peak: Energy, Religion, and Postsustainability, p. 56-7
Just as there … death, have disappeared.

Just as the sun is doubled, so too is the figure of the United States federal government.  The flesh of the condemned marks the inverted double of the sovereign power of the state.  Our flesh is the beautiful and rotten excess produced through the relentless drive for production, but it therefore also marks the point at which sovereignty can be reappropriated.  
We, the flesh of the United States federal government, are capable of reasserting the excessive enjoyment of life through sacrifice.  We, the flesh of the United States federal government, should gloriously sacrifice our flesh to live like suns.

Hansen and Stepputat 05 Thomas (Prof of Anthropology) and Finn (Senior Researcher at the Danish Institute for International Studies), Sovereign Bodies: Citizens, Migrants, and States in the Postcolonial World, http://press.princeton.edu/chapters/i7996.html
It was Foucault's … actions and moments. 

The destruction of otherness is the aftereffect of sovereignty connected to absolutism. We must destroy these ‘Gods’ of understandings of the world through the sacrifice of our flesh. This anguish causes fleeting moments of communication between us.
Jeremy Biles 24 Nov 2011 PhD from the University of Chicago Divinity School “The Remains of God: Batailie/ Sacrifice/ Community” Found in Culture, Theory and Critique 52:2-3 on 141
It is true … communication takes place.
Traditional pedagogies’ disregard the intimate connection between energy and the body. This has paved the way for the massacre of ecosystems and war. War becomes an exertion of excess in a hollow and catastrophic way. 

Sirc in 1996 (Geoffrey, Ph.D.: Composition Theory, University of Minnesota, “Godless Composition, Tormented Writing”, http://jaconlinejournal.com/archives/vol15.3/sirc-godless.pdf,)

Composition's notion of … waste of the possible.

To think the possibility of a solar community requires rethinking the very notion of community itself.  It is to live out the incessant sacrifice of the God of security and oneness.  It is to enter into an intimate act of communication with others that refuses the drive for external authorization – a union without unity.  To live like suns, we must relinquish control.

Biles 11 Jeremy, Instructor in Religion, Philosophy and Art, “The Remains of God,” Culture, Theory and Critique 52.2-3, p. 141-3

It is reason … the end of eternity.

Refuse debate’s traditional curriculum. Its hatred of chance enslaves us to catastrophic expenditure. The sacrificial pedagogy of the affirmative embraces the rupture life and opens spaces for desire.

Sirc in 1996 (Geoffrey, Ph.D.: Composition Theory, University of Minnesota, “Godless Composition, Tormented Writing”, http://jaconlinejournal.com/archives/vol15.3/sirc-godless.pdf, )

What Lingis feels … control over that.

Tournament:  | Round:  | Opponent:  | Judge:
(--) Weigh framework like a disad – evaluate our advantages against the impacts to framework.  If we win that the Aff outweighs, then we should win the round.

(--) We do affirm the topic – we may have a non-traditional interpretation of what it means, but we advocate for a reduction in the restrictions on solar energy production.

(--) There are two US federal governments: the government of the law, located in Washington DC, and the government of flesh, inscribed on the bodies of the condemned.  These are two sides of a Mobius strip; we affirm that the second government should reappropriate sovereignty by living like a sun. This is an activation of a form of agency that denies the will to do work and stockpile resources into the standing reserve. That’s Hansen and Stepputat. 

(--) Sacrificing our flesh removes the restriction of solar energy to the restricted economy. Sacrifice “Returns energy to its solar trajectory.” We become suns, beings that produce energy without reserve – That’s land in 92

The political order is constituted by beings that refuse glorious expenditure. Any T version of the aff that tries to fit into their interpretation is bankrupt. Their deliberation arguments are insulated conversations among people of privilege.
Mitchell and Winfree 09 Andrew J.: assistant professor of Philosophy, PhD in philosophy from Stony Brook University and Jason Kemp: assistant professor of philosophy at CSU Stanislaus, PhD in philosophy from Vanderbilt. The Obsessions of Georges Bataille: Community and Communication. SUNY series in Contemporary French Thought. October 2009. p. 3-4

The “Programme” begins …. rather than utopian.

 (--) Our affirmative must begin by thinking the body – belief that the USFG can incentivize or remove restrictions on glorious expenditure constitutes a continuation of the cycle of management. Sirc indicates that rethinking pedagogy to focus on the body counters this destructive impulse. 

 (--) Counter-interpretation – the Aff should present a topical advocacy.  Framework is irrelevant because it’s an externally imposed vision of what debate should look like.  Our only obligation is to affirm the resolution.

(--) Their interpretation is a fracturing of the resolution – language doesn’t exist in a vacuum where the definition of each word in a sentence creates meaning. Language like the sun is subject to a reading that is glorious and rotten. We choose the glorious reading. 

(--) Community Building Disad – a homogenous community certifies its own death because it does not adapt to different forms of discourse. Sacrificing our flesh creates a community of difference instead of isolating and demonizing others. That’s Biles. 

 (--) Framework begs the question of the Aff – the limits of framework are impossible and bad because excess will overflow them. Framework is the catastrophic desire to manage excess – making us unable to expend energy any way that doesn’t destroy being. The 1AC is a giant impact turn to their fw. 

(--) Rupture disad - Reject their framework- it’s an appeal to stabilize and indoctrinate the affirmative’s rupture to the American energy logic. Sirc indicates that this is a hatred of the unknown that furthers domination. 

Tournament:  | Round:  | Opponent:  | Judge:
The link is a misreading of Bataille – consumerist capitalism has become fluid, but it does NOT entail a criticism of the self. Stoekl indicates that glorious expenditure is done to rupture the belief that we can complete ourselves by acquiring more shit or producing more energy. 

Sacrificing our flesh disrupts capitalism – Hansen and Stepputat indicate that “Bourgeois society… has striven to eradicate the wastefulness … at the heart of sovereignty” … We create a sovereignty “whose reappearance as various forms of irrational excess upsets and disturbs the ideals of … modern bourgeois societies”

Their link argument is an inaccurate reading of Bataille. Production and consumption that maintains a personal goal of *consumer freedom* ignores the destabilizing of the self and the intimate connection to energy.
Allan Stoekl 2007 (Professor of French and Comparative Literature at Penn State University, Bataille’s Peak: Energy, Religion, and Postsustainability The University of Minnesota Press-   P57-58

Waste based on ….  of ecosystems (today). 

Capitalism is our advantage - Stoekl states that the homogenous nature of the status quo establishes its dominance via unchecked consumerism. Energy is quantified and produced to sustain a relaxed livelihood. We are a reversal – glorious expenditure is unconcerned with maintaining bourgeoisie comfort. 

Permutation- sacrifice our flesh and engage in historical analysis– the aff is critical to rethink our relationship with energy production. 

Either the alternative necessitates the aff because their historical analysis leads them to expend energy gloriously, thus the permutation solves or the alternative rejects the aff, which makes case a disad to the alt. 

Capitalisms ills derive from the confusion of restrained and general economies. Our sacrifice entails spending without regard to the future and a refusal of the use-value of things.

Stoekl in 2007(Allan, professor of French and comparative literature at Penn State University, “Bataille’s Peak: Energy, Religion, and Postsustainability”, p. 50-51)

Bataille’s model in …. affirmation of self.

Marxist methodology idolizes the utility of the revolution, ultimately dooming the project. Glorious Expenditure is key to solve the kritik
Baudrillard 98 (Jean, prof of sociology at Université de Paris-IX Dauphine, When Bataille Attacked the Metaphysical Principle of Economy, Bataille: A Critical Reader, 1998) 

The central idea is …. more radical than it is. 

Tournament:  | Round:  | Opponent:  | Judge:
The 1AC was a moment of feminist agency – Emily speaking is her ability to exert sexual difference while affirming glorious expenditure at the same time.
Glorious expenditure is not exclusive to women - women can sacrifice their flesh as well - walking / bicycling.
The alternative presupposes biological essentialism - people who are not biopoligical "female" but identify with the feminine gender location would be excluded by the alt - IE: transgender people or folks who are not normatively "female"
Bataille breaks down the phallic subjectivity that they are critiquing. Their link arguments are fundamentally misreadings of Irigaray’s philosophy.  The permutation is the best way to create sexual difference.
Ladelle McWhorter 1995 “Is There Sexual Difference in the Work of Georges Bataille?”; International studies in philosophy vol.27 iss.1; Found on  P 40-41
Bataille does not ….  comes to speech.

The alternative cannot solve our impacts – recognizing sexual difference is insufficient to criticize the way that energy becomes stockpiled and places the environment into the standing reserve. 

The negative’s analysis of “sexual difference” presents oppression as a singular and monolithic construction – this is the colonization of the Third World experience who do not experience oppression differently.
Mohanty 03
Chandra Talpade, Ph.D. and Master’s degree from the University of Illinois at Urbana-Champaign, as well as a Master's degree and a bachelor's degree from the University of Delhi in India. Originally a professor of women's studies at Hamilton College in Clinton, New York, she is currently the women's studies department chair at Syracuse University, Feminism Without Borders: Decolonizing Theory, Practicing Solidarity, Duke University Press p. 19-20

I argue that … discourses of “culture”: 

Tournament: Districts | Round: 1 | Opponent: Iowa DH | Judge: Shook, Archer, Chin
Oil structures global life – it frames the basic social and spatial conditions of people throughout the world and their modes of relating to each other 

Walonen 12 Michael, Assist Prof of English, “The Black and Cruel Demon,” Interdisciplinary Literary Studies 14.1, p.57
No other commodity… relating to one another.

The ontology of oil is the central structuring principle of our sociopolitical imaginary
Szeman 10 Imre, Prof of English and Sociology, “The Cultural Politics of Oil,” Polygraph 22, p.34
Oil was everywhere,… dance of commodity reification

Even the so-called “green” alternatives to oil are locked within the naturalized logic of the oil economy
Hitchcock 12 Peter, Prof of English at CUNY, “Everything’s Gone Green,” Imaginations, p.105-6

Since my discussion is about… parabola in oil’s future.

The material geography enabled by oil ontology is the basis of the modern neoliberalism and the depoliticization of the public sphere
Huber 11 Matthew, Assist Prof of Geography, “Oil, Life, and the Fetishism of Geopolitics,” Capitalism Nature Socialism 22.3, p.41-4

While ecological economists… ideologies of ‘‘hostile privatism.’’

Neoliberalism undergirds the structural violence that produces the invisibility and disposability of entire populations.
Giroux 06 Henry A., Professor at McMaster University in English and Cultural Studies Department, “Reading Hurricane Katrina: Race, Class, and the Biopolitics of Disposability”, College Literature 33.3  171-196

I want to further this position… followed Hurricane Katrina.

Automobility is the material condition enabling the leveling of the being and the reduction of the world to a disposable standing reserve
Backhaus 09 Gary, Prof of Philosophy and Executive Committee for the Society for Phenomenology, “Automobility: Global Warming as Symptomatology,” Sustainability, p.201-2

The modern world… life is unsustainable.

This is the basis of all violence and destruction – even threats of nuclear war are derivative of the destruction of Being
Caputo 93 Gender Paraphrased John, Prof of Religiou and Philosophy, Demythologizing Heidegger, p. 136-41

The essence of technology… authentic, ontological destruction.

Status quo discourses on oil focuses on the geopolitics of oil production – this participates in the fetishization of the oil economy and masks the social relations that produce it as on object of power.
Huber 11 Matthew, Assist Prof of Geography, “Oil, Life, and the Fetishism of Geopolitics,” Capitalism Nature Socialism 22.3, p.35-7

From a left perspective… global economy is assured.

Thus, the plan: the United States federal government should remove the fetish restriction on the production of crude oil.

Moving beyond the fetishism of oil requires constructing new social imaginaries through which oil is understood as a historically contingent social relationship
Huber 11 Matthew, Assist Prof of Geography, “Oil, Life, and the Fetishism of Geopolitics,” Capitalism Nature Socialism 22.3, p.37, 44

The geopolitics of oil… post-petroleum future

Imagining a society without the fetish of oil exposes the fragility of automobile social relations and reconfigures the coordinates of political possibility
Bohm 06 Steffen, Dir. Of the Essex Sustainability Institute and Prof of Management and Sustainability, “Introduction: Impossibilities of Automobility,” The Sociological Review, p.13-5

One way of enacting… of moving beyond it.

A fundamental paradigm shift is needed to overcome the problems of the status quo – this involves reconfiguring our manner of perceiving the world and evaluating consequences.
Yu 09 Jung-Min, Policy Fellow at the Institute of Environmental Justice, “Political Economy of Power Liberalization and Power Transformation,” PhD Dissertation, Proquest, p.102-10

Illich (1974) argues that… displaces the old one.

The plan embodies a politics of hope that is necessary to challenge the depoliticizing cynicism of neoliberalism
Giroux 04 (Henry, Prof of Comm @ McMaster, The Terror of Neoliberalism, p. 135-7)

He argues that hope… engaged political agents.

Radical democratic politics must refuse the assumption that the state and civil society are discrete – the technocratic view of policy-making fetishizes the state, failing to see it as a product of social relations of power.
Lemke 07 (Thomas, German Science Foundation-heisenberg fellow, “An Indigestible Meal?” Distinktion 15, http://www.thomaslemkeweb.de/publikationen/Indigestible%20Meal%20-%20Proofs.pdf)

According to Foucault…. of state and market