Hirn-Meyers-Levy Aff

I dun screwed up in making this wiki page so I don't know how to add attachments.  Here is a mediafire page with all our UNLV speech docs; I will also add them to Hosford/Meyers-Levy's page after the tournament.  http://www.mediafire.com/?hb1zxz77w7phv

fuck you, mediafire.  here's a link to isu speech docs - the aff's on paper (hehehe) so stuff won't be up immediately but i'll put everything important up - https://www.dropbox.com/sh/v218q0dl8ldfofc/qn0_a9-2WH

Chernobyl Aff

1AC

Contemporary energy policy is framed through visions of catastrophe: the ecology of fear.  The ecology of fear is a post-political subversion to reduce politics to expert management and administration accepted unquestioningly by a docile citizenry.  Ecology is becoming a new opiate for the masses, which is instilling an encompassing, hegemonic control over the socius.

Zizek prof phil/sociology/psyche @ European grad institute and overall BA 2k8 (Slavoj, "censorsip today: Violence or Ecology as a new Opium for the masses" http://www.lacan.com/zizecology1.htm-http://www.lacan.com/zizecology1.htm)

Political action and consumption become fully merged. In short, without the antagonism between
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- here is a nice quote from the TIME magazine on this topic:

This ecology of fear results in populist control of the social body, foreclosing the possibility of any socio-environmental connection and displacing agency to the energy technocracy

Swyjgedouw 6 ~[Erik Swyngedouw, Dept of Geography, School of Environment and Development, Manchester University, 2006,"Impossible "Sustainability" and the Post-Political Condition,"  Forthcoming in: David Gibbs and Rob Krueger (Eds.) Sustainable Development~]

First, populism invokes ’THE’ Environment and ’THE’ people if not Humanity as
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arouses the passions for what sort of better society might arise from this.

This agonizing, fear-reliant post-politics forecloses authentic political possibility and makes ethical decision-making impossible

Zizek 98 ~[Slavoj, Slovenian Superstar and Travelling Professor and Philohopher across America and Europe, February 1998, Journal of Political Ideologies, "For a Leftist Appropriation of the European Legacy", http://www.lacan.com/zizek-leftist.htm-http://www.lacan.com/zizek-leftist.htm~]

Ranciere is right to emphasize how it is against this background that one should interpret
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`Humanitarian depoliticized compassion is the excess of Evil over its political forms’. 

Enter the specter of Chernobyl: While the design causing the worst nuclear plant accident in history is banned in the United States, this ban gives many the illusion of plant safety. Consider the following dialogue from Staedter in 10:

~[IS NUCLEAR ENERGY SAFE?", Discovery News, Analysis by Tracy Staedter, Mar 17, 2010~]

It’s a complicated topic, but to give you some food for thought, I
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:¶ Oftentimes the topic of Chernobyl comes up when nuclear energy is mentioned.

 Could a Chernobyl-type accident happen in the United States at a nuclear power plant?¶

Kauffman: No. A Chernobyl-type accident can’t happen in the United States
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as likely to blow up like Chernobyl as one of our nuclear reactors.¶ 

Lyman: The short answer is yes. An accident resulting in a large radiological
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would find it fairly easy to blow a hole in the containment building.¶ 

Do people who work or live near nuclear power plants get exposed to radiation? And is that level safe? What’s an unsafe level and how does it compare to our everyday exposure?¶

Kauffman: There have been commercial plants operating in the United States for more than
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bacteria has improved, extended or saved the lives of millions of Americans.¶

Lyman: First of all, there is no such thing as a "safe
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certain subpopulations may be more susceptible to radiation exposure, such as children.

Thus, the United States federal government should substantially reduce restrictions on Chernobyl-type reactors.

Chernobyl opens a place to recognize the Real of nature and the empty place of subjectivity – we are thus cast into chaos

Zizek 91 ~[Slavoj Zizek, professor of philosophy at the university of Ljubljana, Looking Awry: An Introduction to Jacques Lacan through Popular Culture, 1991, pg. 36-37~]

Chernobyl confronted us with the threat of what Lacan calls "the second death":
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of natural balance, of the homeostasis proper to the processes of life.

Radiation disrupts the symbolic order to reduce the obsessive approach to the ecological crisis

Zizek 91 ~[Slavoj Zizek, professor of philosophy at the university of Ljubljana, Looking Awry: An Introduction to Jacques Lacan through Popular Culture, 1991, pg. 35-36~]

What can a Lacanian approach tell us about the ecological crisis? Simply that we
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demonstrates the degree to which our everyday life is already penetrated by science.

There is a gap between how we interpret the world and what the world is. This is the Real, what can’t be symbolized through interpretation in politics. Within the real we create social fantasies of completeness to become more whole. The plan’s confrontation with the Real of environmental horror overcomes these fantasies.

EDKINS ’3 /Jenny, Senior Lecturer in International Politics  at the University of Wales-Aberystwyth, Trauma and the Memory of Politics page 11-14/
In the psychoanalytic account the subject is formed around a lack, and in the
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subject and the non-existence of any complete, closed social order. 

The chaos we are cast into by the plan is thus a starting point for understanding the world as a constant state of flux.  Our attempts to illuminate the world through invulnerability do not make it more complete, but only serve to plasticize our own arbitrary ideologies of stasis onto changing material chaos. Our confrontation with an ontology of chaos rather than an ecology of fear allow us to move away from the violent ontologies of knowability that lie at the root of war

Glen 99 ~[Mazis Glen is Professor of Philosophy and Humanities @ Penn State 1999, "Chaos Theory and Merleau-Ponty’s Ontology: Beyond the Dead Father’s Paralysis toward a Dynamic and Fragile Materiality"~]

  If, for the moment, we accept that in articulating an ontology and
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, since woman was identified by this same tradition with nature and matter:
     He says that woman speaks with nature. That she hears
     voices from under the earth. That wind blows in her ears
     and trees whisper to her. That the dead sing through her
     mouth and the cries of the infants are clear to her. But
     for him this dialogue is over. He says he is not part of
     this world, that he was set on this world as a stranger.
     He sets himself apart from woman and nature (Griffin, 1978,
     p. 1).
To see matter as distinct from mind and then to identify mind as the human
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that women’s spirituality has had to make in dealing with its difficult history.

Darkness is inevitable— the only question is how we as a society choose to interact with it. Shall we keep it at bay with energy policies that make the world visible, knowable and violently controllable, or shall we encounter the world as it is? We affirm the darkness and the splendor that is the unknown%21 Accepting the chaos of life in its entirety can imbue it with the fullness of meaning that forms the basis of its value.

Harkness 2k5 (Helen, Capitalizing on Career Chaos p 45-6) 

We will probably all experience a dark night of the soul. It is important
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He who has a why to live can bear with almost any how."

Our argument is not that psychoanalysis has a totalizing explanation for all human action – rather, psychoanalysis of contingent situations infuses politics with analytic salience – if our epistemological reading of the resolution is superior to the negative’s vote aff

Stavrakakis 6 ~[Yannis Stavrakakis 6 is a member of the Essex School of Discourse Analysis "Objects of Consumption, Causes of Desire: Consumerism and Advertising in Societies of Commanded Enjoyment" http://www.enl.auth.gr/gramma/gramma06/stavrakakis.pdf-http://www.enl.auth.gr/gramma/gramma06/stavrakakis.pdf~]

In this sense, psychoanalysis may be able to illuminate and overcome the limitations of
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effective without acknowledging this fact and formulating an alternative administration of enjoyment.

CASE

The density of Lacan~’s writing is not an indict of his theory.  In fact, the difficulty level is meant to encourage responsible, reflective understanding—it is a deliberate, ethical position for him as an author.
Glynos %26 Stavrakakis 1 (Jason %26 Yannis,  Department of Government at the University of Essex "Postures and Impostures: On Lacan~’s Style and Use of Mathematical Science," American Imago 58.3, 685-706, Project Muse).

Why should he go out of his way to caution his audience to resist understanding
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. Rather, he is making an argument in favour of responsible understanding.
ANTHRO

Reject systematic or all-encompassing ~’root cause~’ explanations for human actions

Bleiker ~’3 Roland, Professor of International Relations, University of Queensland "Discourse and Human Agency" Contemporary Political Theory. Avenel: Mar 2003.Vol. 2, Iss. 1;  pg. 25

A conceptualization of human agency cannot be based on a parsimonious proposition, a one
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voice — to the benefit of a polyphonic array of whispers and shouts.

No Link and Turn—Their indicts rely on a straw-man of psychoanalysis and are a paradox because they instill a mind-set of difference which lies at the heart of faulty assumptions.
Bertold 98—Department of Comparative Literature—(Andreas, "Oedipus in (South) Africa?: Psychoanalysis and the Politics of Difference", American Imago 55.1 (1998) 101-134, ~[~[http://muse.jhu.edu/journals/american_imago/v055/55.1bertoldi.html-http://muse.jhu.edu/journals/american_imago/v055/55.1bertoldi.html~~]~])
However it does lead to the question, what is at stake in the universality
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suggest can only be a universal if it is to have any meaning.
Yet before I proceed with the ethical and political issues, I think that the
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rather than anywhere else that we can in fact see this at work.
Tambiah (1990) raises some interesting questions concerning the question of relativism regarding the
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what he terms the capacity for "meta-learning" (113).

The natural world springs forth from chaos, and our moral regulations will never be able to restrict the desire for human consumption. Their morality play of environmental doom perversely casts us as fallen angels who have angered our god-Mother Nature and demand apocalyptic punishment to expiate our sins.

CRONON ~’96 ~~~[William; Frederick Jackson Turner Professor of History, Geography, and Environmental Studies at the University of Wisconsin at Madison; Uncommon Ground; 1996; p. 47-51~~~]

But theme parks and shopping malls are by no means the only ways in which
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worry about being stung by them.20 More dramatically, in April a
young woman jogging near her home in the Sierra Nevada foothills was stalked and pulled
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contributed to it. The human inclination is to transform all such events into
stories that carry a moral lesson. Nature as demonic other is  Job~’s whirlwind,
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the unhappy discovery that even its nearest neighbors refuse to acknowledge that claim.

Sentimentality towards animals degrades their status and places them even farther below humans, as not even deserving our respect, justifying experimentation and destruction.
Baudrillard in 81 ~~~[Jean, "Simulacra and Simulation" p. 134-136~~~]

In particular, our sentimentality toward animals is a sure sign of the disdain in
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alliance with men, resides in the fact that they do not speak.
The kritik is anthropocentric – it assumes knowledge for nature
Bobertz ~’97 Assistant Professor of Law, University of Nebraska College of Law (
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mountain" are metaphorical and heuristic, not literal and agenda-setting.

Their impact claims are anthropocentric – belief that humans can cause such harm replicates the problem
FOX  05    Assistant Professor of Political Science Division of Social and Behavioral Sciences Friends University (Dr. Russell Arben Fox  ~~~[In Medias Res, "The Real Anthropocentrism," http://inmedias.blogspot.com/2005/11/real-anthropocentrism.html~~~~~~]
In the end, I think the attempt to purge the human, to reduce
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the equation, and call what remains to be conserved truly "natural."

EMINANCE

Permutation – do both

Permutation – do the alternative

At the core, this argument is incoherent – they say that we should do the plan with no justification, but that itself HAS a justification, i.e. that we become more open to radically contingent possibilities – do the permutation for no reason at all to solve their stuff better

No impact in the 1nc – the case provides a psychoanalytic framework for engaging in ethics and embracing environmental insecurity to create meaning

If they don~’t solve our justifications, they don~’t access our method – our psychological openness to the trauma of the Real is a disad
That encounter with trauma is necessary to embrace insecurity and open oneself to chaos –the refusal to confront any meaning in the alternative means that there will always be remaining anxiety that can manifest itself in violence and fear – and there~’s no link to their deeper meaning arguments, because the point of psycholoanalysis is to show that there is no deeper meaning to live than radical contingency – fall in love backwards through the aff
Slavoj Zizek, professor of philosophy at university of Ljubljana, The Indivisible Remainder: An Essay on Schelling and Related Matters, 1996, pg. 94-95
In this way we arrive at two opposed readings of Freud~’s Wo es wa  soll
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his life story is crystallized into a meaningful Whole in their senseless contingency….

Lacanian psychoanalysis avoids their DA~’s – it~’s emphasis is constant self-questioning, which allows integration of their criticism so that understanding mental phenomena is analyzed in contingent scenarios like the 1AC
Zizek 7 ~~~[Slavoj, traveling philosopher and Slovenian superstar, http://www.lacan.com/zizhowto.html, How To Read Lacan, Chapter 1: Introduction, 2007~~~]

.¶ Is, then, psychoanalysis today really outdated? It seems that it is
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since the most outstanding feature of his teaching is permanent self-questioning.

The call is violent - it depraves fantasy and causes aggressive reactions
Slavoj ZIZEK, professor of philosophy at the university of Ljubljana, Looking Awry: An Introduction to Jacques Lacan through Popular Culture, 1991, pg. 8-9
Patricia Highsmith~’s story "Black House" perfectly exemplifies the way fantasy space functions as
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of the place in which they were able to articulate their desires.6