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 and 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
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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
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, 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
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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
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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 and 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
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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
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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,
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awaits, amidst the remains of God, at the end of eternity.