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Nuclear Fusion
Plan
The United States federal government should restore its funding for ITER research and
development.
Miami Debate ABJ
Nuclear Fusion
1AC Humanism Advantage
Fusion eliminates the emissions of noxious gases that cause global warming
<Toby Murcott, science journalist-the Times and BBC radio, Fusion project sparks new hopes of
cheap, clean power, BBC News, May 7, 1999>
At present virtually all electricity generation consumes limited resources of coal, oil, gas and
uranium, and produces noxious effluent such as smoke, carbon dioxide and radioactive waste.
The emission of such gases may be causing global warming and will be on the agenda at the
Kyoto summit to discuss ways of tackling climate change. Meanwhile, hopes of unlimited,
pollution-free energy rest at the moment with nuclear fusion, the process that powers the Sun and
all stars. But this has proved extremely difficult to harness. Current nuclear fusion reactors
depend on the fusion of hydrogen isotopes, including radioactive tritium, but controlling the
extreme conditions for this reaction to proceed is technologically very difficult. A commercial
nuclear fusion reactor is still many years away.
Miami Debate ABJ
Nuclear Fusion
Harm – Global Warming
Fusion can eliminate the use of fossil fuels, which most say is the root cause of global
warming.
<Sunaina Gulati, Journalist, The Insider’s Guide to Nuclear Fusion, CNN.com, November 23,
2006>
As you already know, fossil fuels are a backbone of industrialized nations. Oil, coal, natural gas
or similar carbon-based sources of energy fall into this category and they are currently the
primary source of relatively-cheap energy. But, they also are a major source of environmental
pollution. Combustion of these fuels is considered to be the largest contributing factor to the
release of greenhouse gases, which many scientists believe are largely responsible for global
warming and climate change. Thus, this pact is a huge step towards combating climate change.
Nuclear fusion involves the bringing together of atomic nuclei. An atom's nucleus consists of
protons (positive charge) and neutrons (no charge.) The reaction, which takes place at extremely
high temperatures, joins two light atomic nuclei to form heavier ones and in this process releases
large amounts of energy. Scientists say nuclear fusion could provide a sustainable answer to
concerns of pollution caused by fossil fuels. It is claimed to be. And it does have some key
features that make it such an attractive option for future energy supply. Fusion plants don't
generate greenhouse gases such as carbon dioxide -- blamed by many scientists for causing
global warming -- or other gases that have harmful effects on the environment. Experts also say
that the process in itself is inherently safe because equipment failure will simply result in a
system shutdown. They also say no chain reaction is involved and the reaction is thermally self-
limiting. Due to its experimental nature, it is possible for the plant to sometimes operate at higher
power levels than planned, but it is said that this can be easily brought under control in a matter
of seconds.
Nuclear fusion would end climate change, the energy crisis, and oil dependence.
Nigel Praities, 23 Mar 2007, http://www.firstscience.com/home/articles/big-theories/nuclear-
fusion-energy-for-the-future_17006.html
Although using nuclear fusion is controversial, it could also be the most significant scientific
breakthrough of the century. If it is a success, the energy crisis would be a distant memory,
climate change could be halted and we may all be driving around guilt-free in electric cars. It still
sounds like science fiction, but we may only have decades to wait before it becomes a reality.
Miami Debate ABJ
Nuclear Fusion
Harm – Energy Crisis
Fusion is the only solution to the worsening energy crisis.
Nigel Praities, 23 Mar 2007
http://www.firstscience.com/home/articles/big-theories/nuclear-fusion-energy-for-the-
future_17006.html
The energy crisis has rocketed from a textbook concept into the most pressing political issue of
our time. Future energy supplies are increasingly vulnerable and global consumption is expected
to escalate dramatically, increasing by 71% in 2030 and continuing to rise. Energy shortages
would have a dramatic impact on every area of modern life: business, transport, food, health and
communications. This looming crisis has drawn scientific minds and encouraged radical research
into arcane technologies, such as the once neglected area of nuclear fusion.
Miami Debate ABJ
Nuclear Fusion
ITER Fusion Power
The best option to combat the energy crisis is to develop fusion via a Manhattan project
program like ITER
Peter Graneau,Center for Electromagnetics Research, Northeastern University, “Manhattan or Kyoto,” Infinite
Energy, Issue 77, January/February 2008
In the July 2007 issue of the journal Physics World, Chi-Jen Yang, a prominent member of the International Affairs
Department of Princeton University, wrote about tackling global climate change under the headline “ Manhattan
versus Kyoto .” (Physics World is the membership journal of the British Institute of Physics.) The first paragraph of
Yang’s article reads: In advance of the G8 summit held in Germany last month, U.S. President George Bush
reiterated his view that to tackle global climate change is through technology, rather than by regulating
emissions of green house gases. . .He is not alone in this view. Indeed political leaders of all persuasions,
including U.S. Senators Hillary Clinton and Charles Schumer, as well as many scientists, are arguing that global
warming can only be solved through a crash research and development programme similar to the
Manhattan or Apollo projects. The Bush administration is unlikely to launch a Manhattan project, addressing energy,
during its last year in office. For the time being we will have to live with the Kyoto protocol, a political approach which does not
preclude major advances in new energy research. In the long run, however, a Manhattan-type of R&D program
deserves serious consideration. The words Energy Crisis assumed their threatening connotation when the Arab nations imposed an oil
embargo in 1973. Gas lines formed overnight in the United States and other countries of the western hemisphere. Petroleum prices rocketed and
the news media suddenly realized how dependent human society had become on the ready availability of fossil fuels in particular and energy in
general. There was much talk about alternative fuels and renewable energy sources. The U.S. government formed the Department of Energy with
the cabinet position of a Secretary of Energy to marshal the scientific and economic resources of the world’s leading industrialized nation and
make America independent of foreign oil. The bureaucracy has been in place for some time, but its performance has been disappointing. Man
went to the moon, proudly demonstrating his technological skills, while most electric power plants are stuck with coal, oil, and natural gas
combustion. It seems to have been the co-coordinated and intense Apollo program which made the difference in succeeding with a new
technology. In recent years the energy crisis assumed a new dimension in the form of global warming. A majority of scientists now believe that
environmental temperatures all over the globe increase at an alarming rate which ultimately will endanger the existence of the human race. The
cause of global warming, and associated climate changes, is said to be an accumulation of carbon dioxide and other greenhouse gases in the
atmosphere. They may be responsible for retaining more of the energy that arrives from the sun than the amount of energy that is radiated back
into space. It is argued that the annual production of carbon dioxide on earth has to be reduced by 40% to stabilize global temperatures. This is
about the amount of carbon dioxide exhausted by all the fossil fuel burning electric power plants worldwide. Our civilization without
electricity is unthinkable. The best answer to the energy crisis is to drive the electricity generators of the world
with water. It would be wrong to call water a fuel because it does not burn carbon, but there is plenty of usable
2
energy stored in the hydrogen bonds between water molecules. The success of the Manhattan project was, in
no small measure, due to the well-defined objective of producing an atomic weapon based on the
experimental discovery of nuclear energy. Today—in the energy field—we have to make a choice
between different scientific discoveries which have opened separate avenues to new sources of energy.
The best choice of a particular line of energy research to be pursued by a Manhattan-type organization is
by no means obvious. The Kyoto protocol has the great advantage that no choice has to be made. All reasonably economic
energy sources, not involving fossil fuels, are acceptable. Energy conservation measures are equally attractive. In fact it is not
necessary to develop new technology, but innovation must not be ruled out. A mix of renewable energy from wind turbines,
photo-voltaic cells, solar heating, geothermal power, and biomass fuels can certainly be used. The expansion of existing
technologies, without the imposition of taxes on the populations of the world, to pursue research is a great incentive of the Kyoto
treaty. It should be continued and strengthened even if one or more Manhattan enterprises to develop new sources of energy come
into existence. The problem with Kyoto is that after a few decades it may become clear that all the voluntary measures, nurtured
by public opinion and government encouragement, fell short of arresting global warming and did not lead to oil independence.
The worldwide enthusiasm which now upholds Kyoto may ultimately wane, because it requires too many small sacrifices. The
voluntary contributions to the Kyoto system by industrial nations may then appear to be an idle burden. In that case nobody may
be able to control the ever-growing energy crisis. If this should happen, the Manhattan approach becomes mandatory.
Controlled thermonuclear fusion received generous support from the U.S. government for at least 25
years. For all practical purposes the fusion reactors, known as tokomaks, represent a Manhattan project.
This effort has been bogged down by technological difficulties of confining deuterium and tritium plasmas in a
metallic vacuum chamber. It has not stopped a consortium from going ahead with the building of an
3
International Thermonuclear Experimental Reactor (ITER) at Cardarache , France , at a cost of $10 billion.
Contributions to this project are made by China , the European Union, Japan , Russia , South Korea , and the United States .
Energy researchers at large around the globe are skeptical of the future of ITER. On the other hand, the project does
demonstrate that the lobbying power of a large body of scientists and engineers can mobilize national
governments to spend billions of dollars on a scientific venture.
Miami Debate ABJ
Nuclear Fusion
ITER Fusion Power
Nuclear fusion will be a major energy source- ITER important to development.
D. P. Stotler, R. E. Bell, K. W. Hill, D. W. Johnson and F. M. Levinton,Princeton Plasma Physics Laboratory,
Princeton University, and Nova Photonics, “Atomic Physics in ITER - The Foundation for the Next Step to Fusion
Power,” ATOMIC AND MOLECULAR DATA AND THEIR APPLICATIONS: 5th International Conference on
Atomic and Molecular Data and Their Applications (ICAMDATA). AIP Conference Proceedings, Volume 901, pp.
95-104, April '07.
Fusion energy is envisioned to contribute significantly to the world’s energy needs by the end of this
century. The associated reduction in carbon dioxide emission relative to fossil fuel power plants will be
important in mitigating global warming. The proposed “fast track” [1, 2] to fusion energy would put
power on the grid in about 50 years, just when new technologies will be required to replace fossil fuel
based energy [3]. Approximately the last half of this development period will be devoted to the operation of one or
more demonstration power plants. The objective of these devices would be to show that fusion reactors can not only
generate net electrical power, but do so economically with high levels of reliability and low activity waste products.
An aggressive, multi-component research plan will be required to establish the technical, physics, and
safety basis for a demonstration power plant. One component of this plan is a facility for testing candidate
fusion reactor structural materials for their ability to withstand bombardment by fusion neutrons and operate at
high temperatures without experiencing a significant degradation of materials properties. This is International
Fusion Materials Irradiation Facility (IFMIF) [2]. But, the more important component is a device that will
demonstrate the scientific and technological feasibility of fusion power; this is the ITER experiment.
Miami Debate ABJ
Nuclear Fusion
International Cooperation Good
Collaboration with other countries key to better nuclear energy.
Sarnit K., Bhattacharyya Director, Technology Development Division, Argonne National Laboratory, “Argonne
National Laboratory: An Example of a United States Nuclear Research Center,” U.S. Department of
Energy,http://www.osti.gov/energycitations/servlets/purl/750627-HqeV1m/webviewable/750627.pdf, Dec. 1999
International collaborations are also very desirable for large nuclear projects. There has been long-
term collaboration on the development of fusion energy, and this continues to this day, despite the
recent decision by the U.S. to withdraw from the ITER project. The use of fission systems for space
exploration and exploitation is an area that could provide exciting opportunities for collaboration in the21st Century.
The design of advanced nuclear power systems that incorporate features of inherent safety,
proliferation resistance, reduced waste, and ease of decommissioning could be another area in which
international collaborations could pay rich dividends.
There is a growing awareness within the foreign policy community in the United
States that science and technology have become intimately intertwined with
vital U.S. interests. Yet the federal government has not mobilized its resources
to capitalize on this fact. I agree with Admiral Watkins and the Carnegie Commission that
"overall, U.S. international relations have suffered from the absence of a long-
term, balanced strategy for issues at the intersection of science and technology
with foreign affairs." I am pleased to relate that the State Department has recently asked the
Academy to undertake a study of the contributions that science, technology, and health can make
to foreign policy, and to recommend ways in which the department might better carry out its
responsibilities to that end. This is a task that we are eager to undertake.
Interdisciplinary content and the sharing of instruments are prototypes of the category of
scientific content. As some research problems cannot be solved by the existing
theoretical concepts or methods of a single discipline of science, they are
pursued within the scope of multiple disciplines. Bordons et al. (1999) point out that
interdisciplinarity is now considered to be essential for the advancement of science.
Multidisciplinary collaboration is a mode of producing integrated knowledge from different
areas. Sophistication of equipment and sharing rare and expensive
instruments, especially in big
science (Galison and Helvy 1992), such as high-energy physics and astronomy,
inevitably require collaboration. Thus, interdisciplinary application and
manipulating and building equipment are the main determinants of
collaboration in the category of the scientific content.
Miami Debate ABJ
Nuclear Fusion
ITER Good
ITER is awesome.
Bureau of Oceans and International Environmental and Scientific Affairs,United States Global
Climate Change Policy,”US Department of State,
http://www.gcrio.org/OnLnDoc/pdf/climate_policy.pdf, 2/27/03
Multilateral partnerships. The President’s FY 2004 budget also supports significant funding
for Department of
Energy (DOE) multilateral climate change-related technology research and development
(R&D), including:
l $9.7 million for the Generation IV Nuclear Energy Systems Initiative, which is developing
the nextgeneration
nuclear systems to produce electricity to drive our 21st century economy and to generate
vast
quantities of economical hydrogen for transportation use without emitting greenhouse
gases. In this effort,
the U.S. leads multi-national R&D projects through the Generation IV International Forum,
comprised of
Argentina, Brazil, Canada, France, Japan, the Republic of Korea, the Republic of South Africa,
Switzerland,
the United Kingdom, and the U.S. This international approach seeks to develop technologies
that are widely
acceptable, enables DOE to access the best expertise in the world to develop complex new
technologies,
and helps leverage scarce nuclear R&D resources.
$62 million for carbon sequestration research and development, which is developing a
portfolio of
technologies that hold great promise to reduce greenhouse gas emissions from fossil fuel
plants through
carbon separation, capture, transport and storage. The U.S. is also inviting international
partners to
participate in a Carbon Sequestration Leadership Forum that provides a way for the U.S. and
other
governments to take effective action in a number of ways -- by partnering with the private
sector on carbon
capture and storage activities already underway; by strengthening international multilateral
efforts in
research and development of carbon sequestration technologies; and by mobilizing
international resources.
$12 million to support U.S. preparations for negotiations with the United Kingdom, other
European Union
nations, Russia, China, Japan and Canada on the creation of the International Thermonuclear
Experimental
Reactor (ITER), an ambitious international research project to harness the promise of fusion
energy. In the
longer term, the results of ITER will advance the effort to produce clean,
safe, renewable, and commerciallyavailable fusion energy by the middle of
this century. Commercialization of fusion has the potential to dramatically
improve America’s energy security while significantly reducing air
pollution and emissions of greenhouse gases.
Miami Debate ABJ
Nuclear Fusion
AT: Fusion Inevitably Fails
The scientific establishment is biased against new technologies – risk of failure prevents
research and advocacy of fusion
Brian O' Leary, former astronaut, Cornell professor, physics faculty member at Princeton
University and visiting faculty member in technology assessment at the University of California
Berkeley School of Law, AAAS Fellow, “Dumb, Dumber and Dumbest: Exploring the Myths of
New Energy,” http://www.brian-
oleary.com/Dumb,%20Dumber%20and%20Dumbest%20v2.html, 5/04,
Myth #1. New energy is not scientifically valid. This is perhaps the biggest obstacle. Throughout history,
mainstream scientists have opposed and ridiculed new ideas. They (we) are the guardians to the gates of
truth. The more important the idea, the greater the resistance. New energy research is no exception,
leading the renowned science fiction writer Arthur C. Clarke to conclude that the debunking of cold fusion research
is "one of the greatest scandals in the history of science." I have talked with fellow physicists still in the mainstream
who are open enough to discuss the matter with me. To them, it would be the professional kiss of death to
advocate new energy research because that implies the acceptance of revolutionary concepts frowned
upon by colleagues. "Any failure would be embarrassing and the funding would stop. It's not worth the
risk for me to stick my neck out until I'm 100 % convinced the experiments would work." This is a classic
chicken-and-the-egg conundrum. And so, the typical physicist awaits silently and skeptically until
somebody somewhere might produce a convincing (to them) experiment. Then change can begin, but not
one moment sooner. Meanwhile, one government-funded physicist sits in his laboratory awaiting the
arrival of research devices, one at a time, for testing. Is this any way to run a crash program for planetary
survival? Certainly not: the results so far have been (understandably) disappointing and slow when looked
at by physicists. Meanwhile several successful experiments in low energy nuclear reactions (aka. cold
fusion) have been reported in the peer-reviewed scientific literature, for example methods of producing energy
through acoustic cavitation or sonoluminescence, by multiple authors from prestigious institutions worldwide
reported in Science Magazine in March 2002. Many other approaches appear in the literature as well, in spite of the
denials of some mainstream physicists, and in spite of little or no funding available to do the work.
Miami Debate ABJ
Nuclear Fusion
Fusion Feasible
Fusion is the best option
Raymond L. Orbach, UNDER SECRETARY FOR SCIENCE U.S. DEPARTMENT OF
ENERGY TASK FORCE FOR AMERICAN INNOVATION,States News
Service,http://www.lexisnexis.com/us/lnacademic/search/newssubmitForm.do ,5/8/08
Fusion. Finally, one of the most promising future energy solutions lies in fusion. Fusion is the energy that
powers the sun and the stars. Fusion energy uses deuterium from water, and lithium to create tritium, fusing
deuterium and tritium into helium and a fast (14 MeV) neutron. Deuterium and lithium are abundant and cheap, the
helium will escape from the earth' gravity, and the energy of the neutron can be captured to generate electricity or
produce hydrogen. Fusion has the potential to provide clean, carbon-free energy for the world' growing
electricity needs, on an almost limitless scale. The key challenge is sustaining and containing the 100 million
degree-plus fusion reaction on earth. Scientists have made progress containing fusion reactions using
powerful magnetic fields for confinement. Imagine a future of truly unlimited, emissions-free energy for
humanity. Imagine a future where humanity ceases to struggle with the challenge of providing abundant
energy without damaging our earthly environment. The basic science needs to enable this technology include:
fundamental understanding of plasma science; materials for the extreme thermochemical environments and high
neutron flux conditions of a fusion reactor; and predictive capability of plasma confinement and stability for an
optimum experimental fusion power plant design. In November 2006, the United States signed an agreement with
six international partners to build and operate an experimental fusion reactor, ITER, which will demonstrate the
technical and scientific feasibility of sustained fusion burning plasma. Scientists supported by the DOE
Office of Science will be working side by side with counterparts from China, the European Union, India, Japan, the
Republic of Korea and the Russian Federation.
Miami Debate ABJ
Nuclear Fusion
AT: Fusion Unclean/Dangerous
Fusion is clean, safe, efficient, and sustainable.
Matthew Hole, PhD,Research School of Physical Science and Engineering at the ANU, is the
Chair of the Australian ITER Forum, “Nuclear Fusion - Clean, sustainable
energy,”http://www.industrysearch.com.au/Features/Nuclear_Fusion_-
_Clean_sustainable_energy-700 8/29/06
As its name implies, fusion energy is released by joining light nuclei (typically
deuterium and tritium, isotopes of hydrogen) in a high pressure, extremely high temperature
“plasma” contained by strong magnetic fields. Like fission, the fusion process
produces effectively zero greenhouse gases. Unlike fission, where radioactive
waste is a by-product of the reaction, the fusion process is intrinsically clean, with
waste generated only indirectly through neutron activation of the shield of
the reactor. Based on existing technology, fusion power plants could be recycled in
about 100 years. Research into the use of advanced alloys and ceramics suggests that
this period could be made even shorter. Deuterium, a fusion fuel, is naturally
abundant in water. Countries with access to sea water automatically have access to
vast reserves of deuterium. Per kilogram of fuel, fusion releases 4 times more
energy than fission, and a staggering 10 million times more than coal.
World deposits of deuterium are sufficient to power civilization for millions
of years: access to fuel supply would therefore no longer be an issue,
economically or politically. More importantly, the fusion reaction is inherently
safe. Turn off the heating power and the reaction ceases. There can be no chain
reactions, no reactor meltdowns and no explosions. Reproducing star-like
conditions on Earth is a very significant technological and scientific challenge. Despite the
difficulties, progress towards the development of fusion power has been
spectacular. Indeed, the advance in the triple-product fusion performance parameter (a
product of density, temperature and confinement time) has outstripped Moores law, the
characteristic increase computer power. Present-day experiments have a power output of
tens of MW. ITER will be a 500MW fusion experiment. In continuous operation, ITER will
yield five times more power than is required to sustain the reaction, while
in pulsed mode, the power gain could be as high as 30.
The time frame for successful fusion technology in industry is 100 years.
Fred Pearce, He writes for the New Scientist, Boston Globe, Independent, TES, Country Living and the Ecologist and has written reports for
WWF, the UN Environment Programme, the Red Cross, UNESCO, the World Bank and the UK Environment Agency. He was voted BEMA
Environment Journalist of the Year Award in 2001 and has been short-listed for the same award in 2000, 2002 and 2003. He has been winner of
the Peter Kent Conservation Book Award and the TES Junior Information Book Award. Fred lives in London. July 2006, http://www.prospect-
magazine.co.uk/article_details.php?id=7544
Publicly, the physicists say the science is all over bar the shouting. But one senior researcher at
ITER may have given the game away when he told a room full of journalists in May: "We think
it's going to work. We have to, or the politicians wouldn't give us the money." What are we to
make of this? One respected commentator has said that there may be a 20 per cent chance of the
world getting 20 per cent of its electricity from fusion by 2100. Llewellyn Smith, while thinking the
chances are rather better than that, says that even such long odds would represent a worthwhile gamble for the
world, notwithstanding the opportunity costs. The director of the science office at the US department of energy,
Raymond Orbach, says: "We think that fusion will, by the end of the century, be producing 40
per cent of the electricity produced in the world today," which would represent about 15 per cent
of the total electricity demand in 2100.
Miami Debate ABJ
Nuclear Fusion
AT: Energy Bad
High oil prices and rises in technology will inevitably solve the energy crisis.
David Benjamin, EE Times, 6/10/2008,
(06/10/2008 6:53 PM EDT)
http://www.eetimes.com/news/latest/showArticle.jhtml?articleID=208403236
The crisis, added Russell Lefevre, president of the Institute of Electrical & Electronics Engineers
(IEEE), can't be solved by Congress. "I don't think any one bill you can conjure can actually fix
it," he said, "There will be a really important energy bill next year, and I think what we will see is
something to encourage innovation." On the other hand, the panelists were broadly optimistic
about the power of innovation to guide America away from its dependence on foreign oil.
Among the measures certain to prod this wave of new ideas will be legislation forcing industries
to limit carbon emissions and to do so through a cap-and-trade system similar to many now
already in use in Europe. Vicki Hadfield, president of the Washington-based SEMI North
America, cited rapid growth in "clean energy" technologies in many U.S. industries, especially
40 percent growth last year in the solar energy sector. As oil prices rise, the "grid equity" gap
between oil and alternative sources shrinks, she said. Hadfield added that solar-cell efficiency,
aided by nanotechnology advances, will improve, further narrowing the gap.
The energy crisis will be inevitably solved by human logic. We will always find more energy
in different forms.
The Bottomless Well, Peter W. Huber and Mark P. Hills 2005,
http://books.google.com/books?hl=en&lr=&id=OVsccHaTpooC&oi=fnd&pg=PR17&dq=the+en
ergy+crisis+will+inevitably+be+solved&ots=nHGwSozVFh&sig=7LVk25_bAmWXulC_ynYJ-
PvN9rc#PPT1,M1
What lies at the bottom of the bottomless well isn’t oil, its logic. Fuels recede, demand grows,
efficiency makes things worse, but logic ascends, and with the rise of logic we attain the
impossible- infinite energy, perpetual motion, and the triumph of power. It will all run out but we
will always find more. Some say this is not good for the planet, but that’s how it works,
regardless. What we will forever seek, and forever find, is not energy, but the logic of power.
Miami Debate ABJ
Nuclear Fusion
Topicality – Incentives
Funding for R&D is an incentive
Roger H. Bezdek, president of Management Information Services Inc. (MISI) and coauthor of
Peaking Of World Oil Production: Impacts, Mitigation, & Risk Management, and Robert M.
Wendling,vice president of Management Information Services and served as senior economist
at the U.S. Department of Commerce, program manager at the U.S. Department of Energy and
director of the Department of Commerce's STAT-USA, “Solar Surprise,” ASPO-USA, Peak Oil
Weekly, EvWorld, http://www.evworld.com/article.cfm?storyid=1022, 5/1/06
The federal government has historically encouraged and supported the development of domestic
U.S. energy resources in many diverse ways. Federal incentives for energy production have taken the
form of direct subsidies, regulation, tax incentives, market support, demonstration programs, R&D
funding, procurement mandates, information generation and dissemination, technology transfer,
directed purchases, and other types of actions. Of the $644 billion (2003 dollars; all estimates
quoted here are in constant 2003 dollars, unless otherwise noted, and refer to actual expenditures
in the relevant year) in total federal energy-related incentives provided between 1950 and 2003,
R&D funding comprised about 19 percent— $121 billion. The R&D funds were not distributed
evenly among technologies. Three energy technologies—nuclear energy, coal, and solar and
renewable energy—have received 86 percent of all federal R&D support. These R&D programs
are the subject of this analysis. Federal involvement and intervention in energy markets has been
pervasive for most of the past century, especially with respect to regulatory, price, R&D, and tax
policies. Beginning in the 1950s, as a result of the Atomic Energy Act, the Federal government began to
expand its energy-related R&D, particularly as it related to commercialization of nuclear energy as a
source of electricity. While Federal support of energy research and development pro-grams began
during the 1950s, Federal support of energy R&D became a major national priority after the first
"energy crisis" of 1973/74.
Nuclear fusion is an alternative energy – this evidence excludes alternative fossil fuels and
clean coal
Rowland Nethaway is senior editor of the Waco Tribune-Herald, 7/20/2007, “Washington talk
about upping fuel efficiency a familiar song, dance,” Lexis
Other changes were made to boost domestic oil and gas production and bring on line additional
energy sources. Lawmakers got behind government-supported efforts to convert this nation's
bountiful supply of bituminous shale into a distilled oil product to supply much of the nation's
energy needs. Another part of the package was a commitment to find ways to clean up coal-
burning plants. Coal is another energy product America has in abundance. Other efforts included
government-sponsored research and development of alternative energy sources such as
photovoltaic, solar, geothermal, advanced nuclear, fusion, wind and whatever science could
dream up. I liked it.
Miami Debate ABJ
Nuclear Fusion
***Humanism***
Fusion Humanism
Our plan takes as its starting point an ethical stance in favor of progress
Nuno Rodrigues, a PhD candidate at the Middlesex Centre for Research in Modern European
Philosophy, Middlesex University, February 18, 2008, http://www.cluster.eu/2008/02/18/nuclear-
fusion-and-art%E2%80%99s-fission/
And art? Given that the argument over the cleanliness and limitlessness of fusion energy versus
the limitations and not-so-greenness of green energy is strictly a matter of technical dispute, here
we must see the role of art as particularly related to the general ethical position underlying the
advocacy of nuclear energy. ‘Energy is political’ writes Charlesworth. But, despite Heartfield’s
comment on capitalism and the management of scarcity, what emerges from these four texts is a
general ethical attitude towards technological progress and the respective promises of abundance.
Very little is said regarding the collective and socially transformative power that nuclear energy
might bring or how the embrace of technological progress is immanently political. Ultimately,
the advocacy of abundance, without a strong political revolutionary underpinning, becomes the
advocacy of ‘more of the same’, which is as political as it is conservative. With this in mind, it is
fair to say that the starting point of FUSION NOW! is a general ethical position towards
technological progress and material plenty and not the ‘politics of the present day’.
Miami Debate ABJ
Nuclear Fusion
Humanism Good
Humanism propels society forward and leads to a better world with a more positive future.
Frank Furedi, professor of sociology University of Kent, 2005, Politics of Fear, p. 93
Societies estrangement from its past creates circumstances in which classical political
distinctions and divisions make little sense. The fundamental questions that have divided left and
right since the eighteenth century pale into insignificance compared to the issue of what it means
to be human. Previous political foes on the left and right- despite their differences - all drew
something positive from the experience of human history making. Scientific and progressive
thought have always recognized that preserving the achievements of the past is a precondition for
moving forward in a positive direction.’ If I have seen further, it is by standing on the shoulders
of giants,' observed Sir Isaac Newton. For conservative thinkers the past is an important source
of enlightenment. They regard tradition as possessing the capacity to confer wisdom and insight
on human action in the present. Both perspectives view civilization in essentially positive terms
and use the word without a sense of embarrassment.
Humanism underpins progress and is necessary to deal with any social problem. The
Holocaust was an effect of lack of Humanism.
Frank Furedi, professor of sociology University of Kent, 2005, Politics of Fear, 96-97
The reconstitution of the sense of agency and of historical thinking is the prerequisite for the re-
engagement of the public with political life. It requires that we uphold humanity’s past
achievements, including standards of excellence and civilized forms of behavior and values. Far
from representing a yearning of human achievement helps us deal with the issues thrown up by
change. It is through drawing on the achievement of the past that we can embrace change with
enthusiasm. Promoting a consistent belief in human potential underpins progressive thought. A
human-centered view of the world recognizes that people can be destructive and that conflicts of
interests can lead to devastating outcomes. However, the negative and sometimes horrific
experiences of the past two centuries, up to and including the Holocaust, are the price not of
progress, but of the lack of it. Contemporary problems are the result not of applying reason,
science, and knowledge, but of neglecting them and thwarting the human potential.
Miami Debate ABJ
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Energy = Political
Energy has become political, rather than scientific.
<JJ Charlesworth, Reviews Editor for Art Reviw, FUSION NOW! Art and the Politics of
Energy,www.manifestoclub.com/fusionnowessay, 12/20/2007>
There are many political issues that could be the subject for an art exhibition today; the war in
Iraq, or the global experience of mass migration, or the supposed clash of cultures between the
West and East, or the rise of China as a new global power. Or it could be the environment and
climate change. FUSION NOW! begins with the science of nuclear fusion to argue that energy
has become a political issue. It does so because the controversy over energy goes to the core of
how we understand the nature of modern society, of how we might understand what progress is,
and how abundance or scarcity are defining forces in our existence. And in different, often
contradictory ways, art has always related to these questions. Energy might seem a purely
scientific question, but the themes it touches on – the meaning of creativity and work, of
aesthetic experience and its relation to pleasure and abundance, and our relationship to human
history and to the future – forms the basis for art’s drive to make sense of things.
Miami Debate ABJ
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Humanism = Prerequisite to Politics
Humanism emphasizes reason and projects a future of human development.
<Dr. Joe Chuman, Leader of the Ethical Culture Society, Professor at Fairleigh Dickinson
University, Toward a Humanistic Politic, Toward a New Political Humanism, 2004>
Humanism is ineluctably political. On occasion one still hears the plea that humanists confine
their interests and activities to discussion centered primarily on reinforcing humanist identity, yet
efforts to exclude political activity are a logical contradiction that debases the humanist project.
All associations, organizations, and movements are unavoidably political, either by intent or
default, and there can be no stance of innocence. Opponents of political action within humanist
groups contend that by taking sides humanists risk fracturing their small and fragile
organizations. These putative risks frame the challenges; they of themselves do not exempt
humanist groups from the mandate to actively join the political struggle. The reluctance to assert
its small but distinctive voice in the political arena equates to a position of quietism, which in
any time, but especially in our time of conservative and ultraconservative triumphalism, lends
whatever political capital humanists possess to the maintenance of a perilous status quo. Moreover,
quietistic humanism resembles the characteristic nonengagement, especially the preoccupation with individual sal-
vation, that humanists frequently seeks to condemn, rightly or wrongly, in the traditional faiths.>Humanism is an
activistic world view and needs to express. itself as such lest it stagnate as a middle-class indulgence preoccupied
with refining metaphysical correctness. Naturalistic humanism philosophically covers a broad range of
values that characteristically resist doctrinal formulations. As a product of the Enlightenment,
humanism emphasizes the primacy of reason" in the process of problem-solving. underscores the
autonomy of the individual, (though some would argue not sufficiently) our dependence on and
interaction with the natural world, and eschews determinism of any sort as it projects a future
that is open to human development and cultural evolution. Humanism also posits a strong
emphasis on ethical values-the foundational commitment from which a humanist politics
emerges. As we confront the difficult challenges to humanism in the twenty-first century, we inevitably search for
theoretical handles by which to leverage our activism. The catastrophic consequences of applied determinisms and
ideologies In the century just past should incline us toward the reformist rather than revolutionary approach that has
historically characterized political initiatives within humanist movements. In this sense, there is wisdom in minding
the gold of theorists from within the humanist movement itself.
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Progress Good
People are made human by overcoming obstacles to create a life better than mere existence.
Nuclear fusion is necessary to advance humans to another level.
James Heartfield, writes for The Times Higher Education Supplement, Spiked Online, and
Blueprint. Heartfield has had articles published in the Telegraph, The Times, the Architects'
Journal, Art Review, Review of Radical Political Economy, and Cultural Trends, 12/20/2007,
www.manifestoclub.com/files/Fusion%20Now!%20low.pdf
For thirty millennia mankind lived under the tyranny of scarcity. The struggle to survive
dominated human experience. Perched on the edge of existence men were at the mercy of the
elements. Droughts, famine, floods, and disease threatened extinction. We were slaves to the
relentless cycles of night and day, high and low tide, summer and winter. The Earth only gave up
the means by which we survived, food, shelter, warmth, very grudgingly. Backbreaking toil has
been the lot of the small farmer since men first settled the land. Hardship stunted the moral and
intellectual growth of men. Dominated by nature in fact, they were in thrall to phantoms in their
imaginations. Superstitious in beliefs, custom-bound in their social lives, ignorant intellectually –
there was nothing virtuous about poverty. Only by industry, by husbanding the soil, by honing
the tools, by storing the grain, by rerouting the waters, gathering the wood, digging the coal,
drilling the oil, smelting the iron and steel did [humans] ever succeed in wresting more from the
earth than they needed. The surplus, over and above bare existence, is what makes us human.
*Gender Modified
Efforts to improve the world are historically, for the most part, successful. Their argument
is based on a politics of fear
Frank Furedi, professor of sociology University of Kent, 2005, Politics of Fear, p. 167-8
The politics of fear thrives on the terrain of misanthropy and cynicism concerning the endeavour
of people to alter and improve their circumstances. From this perspective, the instinctive
response to such efforts – be they an invention, a new product or an institutional reform – is an
expansive sense of suspicion that readily gives way to anxiety and fear. Such attitudes stand
ready to write off claims of human progress both in the present and in the past. Indeed, there is a
widespread conviction that it is the development of human civilization, particularly the advance
of science and technology, and the resulting subordination of the natural order to the demands of
human society, that is the source of many of today’s problems of environmental destruction and
social disintegration. Further developments in the sphere of science and technology tend to be
greeted with apprehension rather than celebration. So, for example, recent advances in genetics
or nanotechnology are regarded as creating more problems than benefits for society. Suspicion
concerning the possibility of progress means that significant advances in the human condition are
regularly reinterpreted as bad news. The very fact that Western society has become concerned
about its ageing population reflects the huge progress that has been made in recent years in
humanity’s struggle against disease. Since 1959 there has been a 17 percent increase in life
expectancy worldwide: this increase has been most spectacular in the poorer nations of Asia,
where it has reached 20 percent. Yet time and again we are told that the struggle to contain
disease has been a failure and that we now face new species of plagues and superbugs.
Increasingly, we are made to feel as it the risk to our health is greater than before.
Miami Debate ABJ
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Rationality Good
The seeking of knowledge and experimentation is what makes us human.
Frank Furedi, professor of Sociology at the University of Kent, “Politics of Fear,” 2005, pp 159-
160
People making choices do not need support from bureaucratic institutions. What they require is the freedom
to engage With new experiencc, nor just the formal right to choose but cultural support for
experimentation and individual choice making. Back in the eighteenth century, the German philosopher
Immanuel Kam recognized that it was the emergence of conditions whereby individuals could pursue such activities
unimpeded that consrtituted the point of departure for the Enlightenment. Experimentation and the pursuit
of knowledge are not simply good in and of themselves, they also give freedom and
democracy real content. Kant claimed that the 'enlightenment is man's emergence from his self-imposed
immaturity'. By immaturity he meant "the inability to use one's understanding without guidance from another'.
According [to Kant, this immaturity was self-imposed and its' cause lies not in lack of understanding, but in lack of
resolve and courage to use it without guidance from another'. And confronting his readers with what he
characterized as the 'motto of the Enlightenment - Sapere Aude or Dare to Know he challenged them to “use their
understanding." Today, when the precautionary principle constantly communicates the prejudice that
science threatens to run ahead of society, and that most mounting experiments are 'playing God',
daring to know is often represented as an act of irresponsibility. Kane would have been perplexed by
contemporary society's uneasy relationship with science and knowledge. Of course, Our ambitious relationship
with knowledge and reason is not due to the failure of individual character but the outcome of a
more deep-seated process of cultural disorientation. Unfortunately, Kant's diagnosis of self-imposed
immaturity is more pertinent to contemporary times than to the circumstances he faced. At a time when the
claims of knowledge and science are regarded with mistrust and cynicism, the motto Sapere Aude
goes against the grain of contemporary cuItural sensibility. Yet fortunately, many of us sense that daring to know
is what makes us human.
Critical thinking and rationality are prerequisites to meaningful participation in public life
Frank Furedi, professor of sociology University of Kent, 2005, Politics of Fear, p. 163-4
The version of personhood that is most consistent with the ideals of autonomy, the exercise of
choice and history making is that given by the legacy of the Enlightenment. Risk taking,
experimentation, the exercise of critical judgment and reason are some of the important attributes
of historical thinking and agency. The exercise of these attributes is the precondition for the
reconstitution of public life. Through such human activities, people develop an understanding of
how purposeful public activity may lead to positive results in the future. Without a sense of
agency, personhood lacks the imagination one associates with political engagement. Humanizing
personhood requires challenging the prevailing paradigm of vulnerability and gaining acceptance
for the humanist concept of personhood.
Miami Debate ABJ
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Freedom Good
Belief in a continuously absent individual autonomy is key to combating repression and
creating the possibility of politics
Frank Furedi, professor of Sociology at the University of Kent, “Politics of Fear,” 2005, pp 160-
161
The politic of behaviour represents the conscious negation of the ideal of individual autonomy.
To be sure, even at the best of times, individual autonomy is an ideal that can at best be realized
inconsistently. People live in a world not of their own making and in circumstances that often elude their
aspiration to determine their affairs. The exercise of autonomy has always come up against external
constraints - natural obstacles. Economic exigencies, wars and conflict, and social dislocation.
Today, It also faces a cultural climate that is deeply suspicious of the aspiration for
autonomous behaviour. Human action often results in unexpected outcomes, some of which
are uncomfortable to live with. For example, the genetics revolution provides us with
important new insights into our constitution, but it may also give us information about ourselves
that we would rather not know. Nevertheless, the pursuit of the ideal of autonomy offers people
the promise of choices and frequently results in progress. It is precisely because some
individuals have taken this ideal seriously that they successfully challenge repressive
institutions and the use of arbitrary powers that seek to thwart their ambition. We have also
learned that the aspiration for autonomy often goes hand in hand with the display of altruism and
social solidarity. An enlightened society needs to harness the ideal of individual autonomy to
create the optimum conditions for human development. Societies that fail to valorize this
ideal end up dominated by a culture of fatalism and risk , collapsing into a state of stasis.
Miami Debate ABJ
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America Good
America key to future societal progress.
Lee Harris, “ The Intellectual Origins of America-Bashing,” Policy Review, Hoover Institute,
http://www.hoover.org/publications/policyreview/3458371.html, December 2002/January 2003
America-bashing has sadly come to be “the opium of the intellectual,” to use the phrase Raymond Aron borrowed from Marx in
order to characterize those who followed the latter into the twentieth century. And like opium it produces vivid and fantastic dreams. This is an
intellectual tragedy. The Marxist left, whatever else one might say about it, has traditionally offered a valuable
perspective from which even the greatest conservative thinkers have learned — including Schumpeter and Thomas
Sowell. But if it cannot rid itself of its current penchant for fantasy ideology of the worst type, not only will it be
incapable of serving this purpose; it will become worse than useless. It will become a justification for a return to that
state of barbarism mankind has spent millennia struggling to transcend — a struggle that no one felt more keenly
than Marx himself. For the essence of utopianism, according to Marx, is the refusal to acknowledge just how much
suffering and pain every upward step of man’s ascent inflicts upon those who are taking it, and instead to dream that
there are easier ways of getting there. There are not, and it is helpful to no party to pretend that there are. To argue
that the great inequalities of wealth now existing between the advanced capitalist countries and the Third World can
be cured by outbreaks of frenzied and irrational America-bashing is not only utopian; it is immoral. The left, if it is
not to condemn itself to become a fantasy ideology, must reconcile itself not only with the reality of America, but
with its dialectical necessity — America is the sine qua non of any future progress that mankind can
make, no matter what direction that progress may take. The belief that mankind’s progress, by any
conceivable standard of measurement recognized by Karl Marx, could be achieved through the destruction
or even decline of American power is a dangerous delusion. Respect for the deep structural laws that
govern the historical process — whatever these laws may be — must dictate a proportionate respect for any
social order that has achieved the degree of stability and prosperity the United States has achieved and has
been signally decisive in permitting other nations around the world to achieve as well. To ignore these
facts in favor of surreal ideals and utterly utopian fantasies is a sign not merely of intellectual bankruptcy,
but of a disturbing moral immaturity. For nothing indicates a failure to understand the nature of a moral
principle better than to believe that it is capable of enforcing itself. It is not. It requires an entire social order
to shelter and protect it. And if it cannot find these, it will perish.
Miami Debate ABJ
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Consequentialism Good
Consequentialism is critical to humanism
<Gerry Dantone, founder & President of Long Island Secular Humanists, Putting the Humanist
Manifesto 2000 into Practice, Toward a New Political Humanism, 2004>
What goals embody enhancing human well-being for the purposes of a political movement?
Among the items that Humanist Mani[esUJ 2000 cites are ending poverty and hunger; providing
adequate shelter and health care for all; economic security and adequate income opportunities for
everyone: protection and security from various dangers; reproductive freedom; freedom to form
families of one's choosing; adequate educational opportunities; equality of opportunity and
equality under the law regardless of race, ethnicity, nationality, culture, caste, creed, gender, or
sexual orientation; and a wide range of personal freedoms and choices. These goals are difficult
to argue with in principle. Although some may claim that adequate health care, as an example, is
not a ' right,' natural or otherwise, it can be argued that it is humanistic to seek to ensure that
health care is available for all, particularly for children, and that societies and their governments
should agree by democratic consensus to make some standard of health care a legislated right to
which all are entitled. This consensus and a successful implementation of universal health care
would most likely increase the sum of human happiness, making this right authentically
humanistic. To be fair, however, if such universal health care plans, to continue the example,
were to end up increasing misery in the real world, they would prove to be antihumanistic in
practice and would require reversing. Such is the lot of an empirically based ethics. This
possibility should not discourage us from pursuing paths on which failure is a possibility-failure
is possible no matter what is chosen. The key is to make as objective and well-considered a
decision as possible and be prepared to change course if necessary. The absence of a 100 percent
guarantee, along with the willingness to accept new evidence, is actually an advantage of a
humanistic approach to political issues that typical political ideologies lack. In fact, a consistent
ideological approach to political issues no matter the results leads to tyranny and only reinforces
the need for the consequentialist humanistic approach.
Miami Debate ABJ
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Pessimism Bad
Politics of fear attempt to force humanity away from previous paths of development – must
embrace human qualities to avoid fatalism
Frank Furedi, professor of sociology University of Kent, 2005, Politics of Fear, p. 168-9
The politics of fear thrives in an atmosphere where the exercise of human agency is regarded
with suspicion if not dread. The anti-humanist turn continually blames progress and civilization
for every dreadful event from the Holocaust to global warming. It helps fuel the sensibility of the
conservatism of fear and its principal virtues of caution and low expectations. The misanthropic
worldview of the anti-humanist turn continually communicates the belief that human ambition is
a form of greed. The aspiration to greater individual autonomy is decried as selfishness and an
insensibility to the sufferings of the vulnerable. From this standpoint, the aspiration to improve
the conditions of life – the most basic motive of people throughout the ages and one that has
driven humanity from the Dark Ages to civilization – is vilified. In these conditions we have two
choices. We can renounce the distinct human qualities that have helped to transform and
humanize the world and resign ourselves to the culture of fatalism that prevails today. Or we can
do the opposite. Instead of celebrating passivity and vulnerability we can set about humanizing
our existence. Instead of acting as the audience for yet another performance of the politics of fear
we can try to alter the conditions that give rise to it.
Miami Debate ABJ
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Pessimism Now
The mindset of unlimited potential and possibilities for the human species is diminishing.
The world is filled with people who doubt the future of humankind.
Andrey Kobilnyk, Editor of FirstScience, 12 Sep 2007, “Farewell to Utopia?”
http://www.firstscience.com/home/perspectives/editorials/farewell-to-utopia_36243.html
During the 19th century and continuing on into the 20th, visions of the future involved ideas
such as travelling faster, communicating with people at greater distances, exploring the planets
and the nature of the subatomic realm and generally providing a greater access to technology for
the common man. Flying cars, robot servants, vacations on the moon, underwater cities – it was
all going to happen, and soon. It seemed at the time, that we were living on the cusp of a golden
age which could be delivered to us through the combined might of science, technology and
industry. While from one perspective the future was envisaged as being one of nearly unlimited
human power and potential, increasingly as we approached the present day, warnings grew in
literature, film and non-fiction media of possible negative outcomes for human beings. Distopian
images of the future are now common. Most of us are aware of the almost standardized concepts
of industrial wastelands, diseased and starving populations, countries ravaged by high-tech wars
and so on. It seems as if we no longer believe as strongly in a shiny silver future. Today, what is
far more common is a toned down, muted prediction where people don’t wear red capes and
boots with lightning-bolts blazing on them. We appear to be more likely to stay at home, rather
than roaming the stars – content to be tending our vegetable gardens and more concerned for
spare parts for our windmills and solar panels rather than the price of nuclear fuel for our rocket
cars. A recent book by Daniel H. Wilson, in many ways, is about this very idea. It sports a
cheeky title ‘Where’s My Jetpack?: A Guide to the Amazing Science Fiction Future that Never
Arrived.
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Humanist Ethics
Humanist ethics entail creating a better life for humans
<Paul Kurtz, Professor Emeritus of Philosophy @ SUNY Buffalo, Toward a New Political
Humanism, 2004>
Accordingly, secular humanists should speak out and act when they believe that their cherished
values and beliefs are at stake; they should seek to persuade their fellow citizens about the
principles that they consider important to endorse and defend. I submit that at the present
moment in American society, our cherished values and beliefs are indeed at stake. They are under
threat. This being the case, then declining to speak out would be an affront to our deepest
convictions. German theologian Dietrich Bonhoeffer (19061945) eloquently stated that he should
have protested earlier in the 1930s when the azis first began to implement their repressive
policies. Many Americans are today deeply disturbed about political developments. They are
frightened by what they view on the domestic front as a drastic threat to our cherished
democratic civil liberties, and internationally to the entire framework of international law and
order so painstakingly developed over past decades.They are concerned about the unilateral
preemptive war undertaken by the United States in Iraq, its abrogation of the test ban and Kyoto
treaties, its bypassing of the United Nations, and its refusal to endorse the International Court of
Justice. In the face of such dangers, how can we hold silent? Gelling our theories straight is
important, but it is praxis, the practical consequences of our actions, that is the best test o four
efficacy and influence. Purely theoretical humanism is a mere abstract concept, without content,
of no moment for the real life of humans as lived; thus, the relationship of humanism to praxis is
central. (I have called this in my writings "eupraxsophy,") If "God is dead," as Nietzsche
proclaimed at the beginning of the twentieth century, then at the dawn of the twenty-first century
we must affirm that "hum ansare alive." The power of the humanist message is that life itself is
intrinsically worthwhile, that we aspire to achieve the best of which we are capable, induding the
expression of our highest talents and creative excellences, that we cultivate the common moral
decencies, that our goal is exuberant happiness. To achieve all this we need to develop a just
social order for our own society, regionally and on the planetary scale. We humans are
responsible for our own destiny: "No deity will save us; we must save ourselves." The key
message of humanism is not that humanists are nonbelievers in theistic religion-atheists,
agnostics, or skeptics-but that we are believers, for we believe deeply in the potentialities of
human beings to achieve the good life. Indeed, we wish to apply the virtues and principles of
humanist ethics to enhance the human condition. If we indict the theological/messianic daims of
the ancient religions for providing false illusions of salvation, then we also need to state that we
are concerned with improving the conditions of human life, with improving the cultural, social,
economic, and political institutions in which human beings find themselves at various times in
history. The underlying premise here is our emphasis on humanist ethics: how we create a better
life for ourselves and our fellow human beings in the real world, here and now, and in the fore-
seeable future.
Miami Debate ABJ
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Globalization
An entity of global dimensions will occur – we need to ensure that it’s humanist
<Harvey Sarles, Prof. of Cultural Studies and Comparative Literature @ Univ. of Minnesota,
Toward a New Political Humanism, 2004>
This urging. which each of us takes on within senses of conscience and responsibility, does not
simply disappear upon reaching maturity. I take this to be a major psychological etching toward
transcendence, making it at the least attractive to search for meaning within the larger sense of
political community/tradition that have collected and held vast numbers of followers." Those
transcendent or utopic notions of futurity most familiar to humanism offer a resolution within the
paradox of life and death, on the sideofdeathbeingtheultimate: thesoul'sreturntoheaven
ofChristianity and Islam, the deliverance of nirvana for the South Asians. The Jews and
Confucians find their utopias within life: The best is yet to be, and on the Wayto true knowledge,
a promise is made that exi tence/experience holds out the promise of... improvement. a good
lifegetting better. . The promise of humanism has itself been utopic, The noun of progress has
been the principal utopic fuel driving the engine of modernism and the reasoned understanding
of nature and human nature. And, it should be noted, an increasing loss of faith in the idea of
progress is presently weakening the gathering force of humanism on its home ground-a loss
requiring ongoing critique and study to rethink the grounds of humanism in all contexts,
especially as we are experiencing an attempt to reground reason and authority within narrativity
rather than nature in the name of postmodernisrn and fundamentalism" What I propose,
therefore, is less any particular solutions that might establish and perpetuate a global humanism
than modes of being, studying. and living with a major focus on our experiencing, rather than
modes than have been chosen historically to bolster our human senses of knowing and control.
Some thinking about transcendent/utopic models toward forming, establishing and maintaining a
global humanism: The openings of this global moment include the idea that the various
competing uaditions are actively receding in their demands upon their people(s),tendingto
placemany of the world's persons in a cosmopolitan setting and sensibility." This is to say that
establishing a global notion such as humanism has a fairer possibility of realization than in any
other era so far. Something of global dimension will happen in the near future. It is timely to
have this discussion at this moment in what is soon to be global history.
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Consensus Good
The goal of debate is consensus
<Barry F. Seidman humanist/freethought community leader and events coordinator for the
Council for Secular Humanism and the Center for Inquiry, and Neil J. Murphy, 04>
Any foray of humanists into real politics must embrace the democratic processes for arriving at a
closure on hotly debated issues. These procedures facilitate political decision making in ways
that must, of necessity, reconstruct the humanist belief in diversity of opinion, including
differences among irs members into a vehicle capable of presenting a unifying vision that can
galvanize action. All opinions are entertained in discussions motivated by the need to arrive at a
conclusion in favor of one opinion or a conflation of numerous opinions as a means of moving
toward an acceptable focus for all discussants. Such a consensus should always be the ultimate
goal of any political debate embarked on to determine a particular policy or course of action
within a specific time frame. Conflicting views are useful for processing ideas and converting
them into definite principles for administering policies. Indecision and its corollaries of inaction
and instability are political time bombs that are assembled, planted, and detonated when debates
become ends in themselves.
Miami Debate ABJ
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Representations Matter
Discourse and the way society and policy is framed has substantial impact on
implementation and policy decision – empirically proven by images of Mogadishu
preventing deployment of ground forces to Kosovo. Rhetorical analysis has substantial
impact on determination of politics
Cori Dauber, Assc. Prof. of Communication Studies @ Univ. of North Carolina, 2001, The
Shots Seen 'Round the World: The Impact of the Images of Mogadishu on American Military
Operations, Rhetoric and Public Affairs, p. 653-687
The impact the Mogadishu images have had on American foreign policy is clear. But their
impact is not inescapable or inevitable. It is based on the incorrect assumption that people can
only read images unidirectionally. No matter how similar, no matter how powerfully one text
evokes another, every image is unique. Each comes from a different historical situation, is placed
within a different story, and offers an ambiguous text that can be exploited by astute
commentators. Images matter profoundly, but so do their contexts and the words that accompany
them. The implications of this shift in interpretation are potentially profound. Mogadishu, or the
mention of a potential parallel with Mogadishu, need not be a straightjacket or a deterrent to the
use of American power. Rhetoric, whether discursive or visual, has real power in the way events
play out. What this article makes clear is that rhetoric (and therefore rhetorical analysis) also has
power in the way policy is shaped and defined. In a recent book on the conflict in Kosovo, the
authors note that when the president spoke to the nation on the night the air war began, he
immediately ruled out the use of ground forces. This was done, they argue, due to fears that
leaving open the possibility of ground force participation would sacrifice domestic public and
congressional (and allied) support for the air war. But "publicly ruling out their use only helped
to reduce Milosevic's uncertainty regarding the likely scope of NATO's military actions," 109 and
possibly to lengthen the air war as a result. Yet, they report, National Security Advisor Sandy
Berger, "who authored the critical passage in the president's speech, maintains that 'we would not
have won the war without this sentence.'" 110 It would be difficult to find more direct evidence for
the profound impact and influence public rhetoric and debate have--and are understood to have--
on policy, policymaking, and policymakers at the highest level. That means that rhetorical
analysis can have a role to play and a voice at the table before policies are determined. Academic
rhetoricians, through their choice of projects and the formats in which they publish, can stake a
claim to having an important voice at the table--and they should do so.
Miami Debate ABJ
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Representations Matter
Representations determine us as subjects and their consideration shapes policy outcomes –
one cannot strictly separate discursive and nondiscursive practices
Roxanne Lynn Doty, Assc. Prof. of Political Science @ Arizona State Univ., 1996, Imperial
Encounters, Univ. of Minnesota Press, p. 4-5
The question of representation has historically been excluded from the academic study of
international relations. This exclusion has, to an important degree, shaped the horizons of the
discipline. This has been especially significant when it comes to Norht-South relations because
in an important sense this whole subfield revolves around the differences between these two
entities. Sometimes these differences are represented in primarily economic terms (e.g., levels of
development), and sometimes in terms of military power differentials. Representations of
economic and military power differences, however, take place within political and social
circumstances in which other kinds of differences are explicitly or implicitly presumed. Because
the question of representation has been excluded, the historical construction and consequences of
these differences have not bee considered legitimate realms of inquiry. This exclusion has in
many instances resulted in the complicity of international relations scholarship with particular
constructions of the South and of the “reality” of the South’s place in international relations. This
study begins with the premise that representation is an inherent and important aspect of global
political life and therefore a critical and legitimate area of inquiry. International relations are
inextricably bound up with discursive practices that put into circulation representations that are
taken as “truth.” The goal of analyzing these practices is not to reveal essential truths that have
been obscured, but rather to examine how certain representations underlie the production of
knowledge and identities and how these representations make various courses of action possible.
As Said (1979:21) notes, there is no such thing as a delivered presence, but there is a re-
presence, or representation. Such an assertion does not deny the existence of the material world,
but rather suggests that material objects and subjects are constituted as such within discourse. So,
for example, when U.S. troops march into Grenada, this is certainly “real,” though the march of
troops across a piece of geographic space is in itself singularly uninteresting and socially
irrelevant outside of the representations that produce meaning. It is only when “American” is
attached to the troops and “Grenada” to the geographic space that meaning is created What the
physical behavior itself is, though, is still far from certain until discursive practices constitute it
as an “invasion.” A “show of force,” a “training exercise,” a “rescue,” and so on. What is “really”
going on in such a situation is inextricably linked to the discourse within which it is located. To
attempt a neat separation between discursive and nondiscursive practices, understanding the
former as purely linguistic, assumes a series of dichotomies—thought/reality,
appearance/essence, mind/matter, word/world, subjective/objective—that a critical genealogy
calls into questions. Against this, the perspective taken here affirms the material and
performative character of discourse.
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AT: Postmodern K
Their critique uses the methods it disavows – disruption of political liberalism causes social
fragmentation and violence. Valid mechanisms exist within liberalism for the validation of
truth claims
Richard Wolin, Distinguished Prof. of History and Comparative Literature @ Graduate Center of
the City University of New York, 2004, The Seduction of Unreason, Princeton UP, p.
When communism collapsed in 1989, Central European politicians and intellectuals scrambled to obtain
copies of the U.S Constitution. They viewed the American founding—the Constitutional Convention, the
Bill of rights, the principle of judicial review—as an indispensable precedent on the road to political
freedom. That same year France celebrated the bicentennial of the Great Revolution. But the only
achievement deemed worthy of commemoration was the Declaration of Rights of Man and Citizen of
August 20, 1789. Thus after a fitful two-hundred year struggle to determine the revolution’s ultimate
scope and meaning, French political theorists and public opinion leaders decided to highlight the phase
that approximated the ideals of political liberalism—that is, the aspect that bore the greatest affinities with
the principles of the American Revolution. The collapse of communism coincided with unprecedented
“Waves of democratization” in Central and South America as well as South Africa. What “lesson” might
be construed from this unexpected political blessing? As the Italian democratic socialist Norberto Bobbio
observed, not Marxism, but “political liberalism”—as a figure for the precepts of rule of law,
human rights, and popular sovereignty—has become the unsurpassable political horizon of our
time. That the American founding ushered in a set of fundamental and enduring political
principles is a truth that is easily lost sight of. In the background of these debates stands the
postmodernist disavowal of Enlightenment reason. Although the contours and content of these
disavowals vary, there is no mistaking their essence of crux: reason, instead of being a sine qua
non of political freedom, has led to our progressive enslavement. To criticize reason is one thing.
In truth, standards of rationality—scientific, political, and legal—could never “progress” (e.g., in
the direction of greater inclusiveness) were it not for the constant criticisms to which they are
exposed, on the part of experts as well as the reasoning public. Reasonable claims are ones that
are subject to institutionalized procedures of refutation and verification. When two centuries ago
the philosophes undertook an all-out assault against theological dogmatism and illegitimate
political privilege, they laid the foundations for our modern conceptions of public reason and
political fairness. In more ways than we realize or might conceivably enumerate, we are their
direct heirs and beneficiaries. But the counterrevolutionaries and postmodernists are uninterested
in mere criticisms of reason. As we have seen, both currents set their sights much higher. Instead,
they seek to banish or dismantle the enterprise of reason in its entirety. Whereas philosophes
such as Kant associated reason with the attributes of maturity and autonomy, their antagonists
consider it responsible for all manner of social injustice and catastrophe. Postmodernist
misology, or contempt for reason, is evidenced by Lyotard’s equation of “consensus” with
“terror.” Foucault’s portrayal of the semiotic coercion exercised by “discursive regimes”
(epistemic “prison houses,” as it were), and Derrida’s fashionable critique of “logocentrism.”
(Significantly, this term was originally coined in the 1920s by the German reactionary
philosopher Ludwig Klages. Here, too, the affinities between postmodernism and the
counterrevolutionary ideology speak volumes.) In all of the aforementioned cases, the operative
assumption is that there exist cogent parallels between the philosophical longing for “totality”
and political totalitarianism. Ironically, the attempt to account for totalitarianism via
philosophical deduction harks back to the methods and procedures of “first philosophy”—an a
priori and speculative approach to history and politics that postmodernists purportedly sought to
move beyond. The European counterrevolutionaries knew what they wanted as a replacement for
liberal democracy: the “contrary of revolution,” the restoration of the old regime. Their German
heirs—Nietzsche, Spengler, Schmitt, and Heidegger—disillusioned denizens of modern society,
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knew that one could no longer turn back the clock. Instead, they decided to seize the bull by the
horns. They embraced industrial society but only under the proviso that it be governed by a
totalitarian dictatorship. Dictatorship was the most efficacious means with which to vanquish
the debilities of political liberalism and reestablish the sublimity of “Great Politics” (Nietzsche).
The postmodernists, on the other hand, are inconsistent and confused. They bask in the freedoms
of political liberalism—to whose institutions they are indebted for their brilliant academic
careers—while biting the hand that feeds them. As philosophers of “difference,” they present
themselves as advocates of the politically marginalized. Yet the antiliberal rhetorical thrust of
their arguments risks undermining the very norms of tolerance that, historically, have provided
such groups with the greatest measure of political and legal protection. Were the claims of
“difference” to become the “norm,” as postmodernists recommend, our inherited notions of
selfhood and community would likely all but collapse. What kind of world would it be in which
all forms of identity, both individual and collective, were anathematized to such an extent? In
this and other respects the radical claims of difference risk becoming a recipe for
epistemological, ethical, and political incoherence. As Michael Walzer observes succinctly, when
all is said and done, “isn’t the postmodern project…likely to produce increasingly shallow
individuals and a radically diminished cultural life?” Identities shorn of substantive ethical and
cultural attachments would conceivably set a new standard of immateriality. It is unlikely that
fragmented selves and Bataille-inspired ecstatic communities could mobilize the requisite social
cohesion to resist political evil. Here, too, the hazards and dangers of supplanting the
autonomous, moral self with an “aesthetic” self are readily apparent. In the standard
postmodernist demonology, the Enlightenment bears direct historical responsibility for the Gulag
and Auschwitz. In the eyes of these convinced miologists, modern totalitarianism is merely an
upshot of the universalizing impetus of Enlightenment reason. As Foucault proclaimed, “Raison,
c’est la torture.” According to the politics of “difference,” reason is little more than the
ideological window dressing for Eurocentrism and its attendant horrors. By making what is
different the same or identical, reason, so the argument goes, is implicitly totalitarian.
Conservatives hold postmodernists responsible for the latter-day “decline of the West,” accusing
them of promoting relativism by undermining the traditional concepts of reason and truth. But
they seriously overestimate postmodernism’s impact and influence, which has—happily—largely
been confined to the isolated and bloodless corridors of academe. Postmodernism’s debilities lie
elsewhere. In an era in which the values of tolerance have been forcefully challenged by the twin
demons of integral nationalism and religious fundamentalism, postmodernism’s neo-Nietzschean
embrace of political agon remains at odds with democracy’s normative core: the ever-delicate
balancing act between private and public autonomy, basic democratic liberties and popular
sovereignty. Postmodernists claim they seek to remedy the manifest failings of really existing
democracy. Yet, given their metatheoretical aversion to considerations of equity and fairness,
accepting such de facto assurances at face value seems unwise. Paradoxically, their celebration of
heterogeneity and radical difference risks abetting the neotribalist ethos that threatens to turn
the post-communist world order into a congeries of warring, fratricidal ethnicities. Differences
should be respected. But there are also occasions when they need to be bridged. The only
reasonable solution to this problem is to ensure that differences are bounded and subsumed by
universalistic principles of equal liberty. Ironically, then, the liberal doctrine of “justice as
fairness” (Rawls) provides the optimal ethical framework by virtue of which cultural differences
might be allowed to prosper and flourish. If consensus equals coercion and norms are inherently
oppressive, it would seem that dreams of political solidarity and common humanity are from the
outset nothing more than a lost cause.
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AT: Heidegger
Existence within the current technological nihilism is inevitable – attempts to challenge this
fact constitute a refusal to accept our fate, causing nihilism
Thomas Sheehan, Prof. of Philosophy @ Loyola Univ. in Chicago, 2002, Heidegger and
Practical Philosophy, Eds. Raffoul and Pettigrew, p. 286-7
Thus we would be doing “being” no favors if we just let entities “be” in the sense of leaving
them pristine and untouched, perhaps even unknown. The proper way to let entities be is to let
them be present, that is, to let them be endlessly engageable. And we do that be endlessly
engaging them, both scientifically and practically, and, yes, by letting them be submitted to the
domination of the worker in the inevitable humanization of nature and naturalization of the
human. If one follows Heidegger’s thinking consistently (not to mention the facts), there is no
escape from this humanization/naturalization, no nostalgia for a time “before” humanity
allegedly crossed the line into “too much,” and no hope for a new age when the balance might
shift back in favor of nature. Or better, if there is such nostalgia and hope, it has nothing to do
with Heidegger’s philosophy. At its worst, it is a matter of bad faith, an index of inauthenticity
and flight, a refusal to accept the historical fate of Greek-Western existence that is captured in
Paramenides’ word. In Heidegger’s view, the current age of technology follows from the fact that
the being of entities has always been experienced as Anwesen, their “presence-unto” human
being, all the way from archaic Greek through classical Greek, right down to Junger’s notion of
production. Hence, planetary technology is not only inevitable but also unsurpassable-for it is
empowered by the ontological nihil (the open), which cannot be overcome at all.
Withdraw of an open space for Being is a prerequisite for its eventual emergence, therefore
technology is a needed obstacle to Being that must be maintained. There is no necessary
connection between nihilism, humanism and technology
Thomas Sheehan, Prof. of Philosophy @ Loyola Univ. in Chicago, 2002, Heidegger and
Practical Philosophy, Eds. Raffoul and Pettigrew, p. 295
1. The hiddenness intrinsic to the opening of the open is what allows for the endless accessibility
of entities. Without the withdrawal intrinsic to Ereignis, entities would not be disclosed, and
human beings would not be human. But with this withdrawal, entities are endlessly available to
human engagement and manipulation. The technological domination of the globe is the gift of
the finite open. Far from having a philosophically negative valence, die Technik is the positive
outcome of Ereignis. 2. In Heidegger’s thought, “essential nihilism” in and of itself has nothing
to do with a given ratio between nature and technology. Self-preservation is the intrinsic
intelligibility of entities, not their exhibition of “natural.” Essential nihilism is a matter of the
hiddenness intrinsic to the open, and historical-cultural nihilism is a matter of overlooking that
hiddenness. But neither essential nihilism nor historical-cultural nihilism has any necessary
relation to the domination of nature by technology, nor does limiting the scope of technology and
restoring the powers of nature have any necessary relation to overcoming the oblivion of the
open. One can be a historical-cultural nihilist in rich and poor ancient Greece as much as in
today’s poor and rich North America—Antiphon is proof enough of that. 3. Historical-cultural
nihilism is not proportionate to the degree of human control over entities; it is not azero-sum
game in which the advances of humanization entail oblivion of the open. One can promote and
affirm a world that is, in principle, completely knowable and controllable by human beings. And
still remain resolutely true to the open. And one can embrace mystical worldviews (as the dying
Aquinas allegedly did) which, to the degree that they are oblivious of the open, are formally no
different from the materialist worldviews of Antiphon of Stalin.
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AT: Heidegger
Heidegger inevitably fails to solve nihilism due to lack of guidance after the rejection of
calculative thought. Misguided attempts to solve the K result in bad politics, collapsing into
Nazism
Thomas Sheehan, Prof. of Philosophy @ Loyola Univ. in Chicago, 2002, Heidegger and
Practical Philosophy, Eds. Raffoul and Pettigrew, p. 297
To return to Heidegger’s demand that he be read as a homo philosophicus rather than as a homo
politicus: the present reflections suggest that what Heidegger has to say about the essence of
nihilism—important though it might be—cannot realistically serve as a philosophical platform
for grounding political options. One would no more want to take Heidegger’s reflections on the
essence of nihilism as the basis for political decisions than one would want to take the
apocalyptic discourses attributed to Jesus of Nazareth as a blueprint for running a revolution.
You may not like technology and its products, the possibilities it opens up at the expense of the
ones it closes off. You may not like the current constellation of the management of technology or
the distribution of its effects. But Heidegger’s philosophy—for whatever light it may shed on the
question of essential nihilism—will not help one bit with changing the real powers that drive
today. Taken strictly, Heidegger’s discourse does not even encourage you to work to change the
direction of history. To motivate and to enact such a change require other strategies and other
tactics, and they do not come from Heidegger. This chapter has sought to be one thing only: a
philosophical propaideutic to understanding Heidegger’s political “error” of 1933—and the
continuing possibility of such errors today. If we bracket for now the other and more interesting
reasons that Heidegger had for joining the National Socialist German Workers Party, if we focus
only on the philosophical justifications that he gave ex eventu for his choice, it seems that he
joined the Nazis because he thought that they could help overcome nihilism. If we remain at the
superstructural level of philosophical discourse, we conclude that his error was not that he picked
the wrong party for overcoming nihilism but that he thought nihilism, could be overcome at all.
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AT: Spanos
Spanos takes the hypocritical stance of attacking those with relatively the same beliefs as
himself. His condemning of liberals actually hurts his own projects.
J. Russell Perkin, Department of English, Saint Mary's University Halifax, N.S., Canada, 1993,
“Theorizing the Culture Wars,” Postmodern Culture - Volume 3, Number 3, PM
My final criticism is that Spanos, by his attempt to put all humanists into the same category and
to break totally with the tradition of humanism, isolates himself in a posture of ultraleftist purity
that cuts him off from many potential political allies, especially when, as I will note in
conclusion, his practical recommendations for the practical role of an adversarial intellectual
seem similar to those of the liberal pluralists he attacks. He seems ill-informed about what goes
on in the everyday work of the academy, for instance, in the field of composition studies. Spanos
laments the "unwarranted neglect" (202) of the work of Paulo Freire, yet in reading composition
and pedagogy journals over the last few years, I have noticed few thinkers who have been so
consistently cited. Spanos refers several times to the fact that the discourse of the documents
comprising The Pentagon Papers was linked to the kind of discourse that first-year composition
courses produce (this was Richard Ohmann's argument); here again, however, Spanos is not up
to date. For the last decade the field of composition studies has been the most vigorous site of the
kind of oppositional practices The End of Education recommends. The academy, in short, is more
diverse, more complex, more genuinely full of difference than Spanos allows, and it is precisely
that difference that neoconservatives want to erase.
Spanos uses a very abstruse dialect in his writing that is extremely hard to interpret.
Arguments can be misunderstood and aren’t reliable.
J. Russell Perkin, Department of English, Saint Mary's University Halifax, N.S., Canada, 1993,
“Theorizing the Culture Wars,” Postmodern Culture - Volume 3, Number 3, PM
With The End of Education we enter a rather different world. Graff and Gates both write in an
elegant straightforward English, largely free of technical theoretical language; much of the
material in each book has its origin in material prepared originally for oral delivery or for
publication in literary reviews rather than academic journals. It is also clear that the publishers
are hoping that the books will appeal to an audience beyond the academy. Spanos, on the other
hand, writes in a dense discourse owing much to Heidegger and Foucault, and in a tone of
unqualified assertion, without any of the engaging personal voice of Graff or Gates. The words
"panoptic" and "hegemony," together or separately, occur with numbing insistency. To make
matters worse, the book is printed with small margins in a small typeface, and with forty-seven
pages of long footnotes. One of my colleagues, looking at the review copy lying on my desk,
commented that this seems like the kind of book that gives you a headache to read. It is likely to
be read only by committed postmodern theorists, which is unfortunate, because The End of
Education is an important book, and one which in many ways makes a challenging and necessary
critique not only of neoconservative humanism but of the structure and discourses of the
university which, Spanos asserts, support and are reinforced by such humanism.
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AT: Spanos
Spanos’s reliance on Heidegger means that his politics are implicated in Nazism.
J. Russell Perkin, Department of English, Saint Mary's University Halifax, N.S., Canada, 1993,
“Theorizing the Culture Wars,” Postmodern Culture - Volume 3, Number 3, PM
Spanos's extensive reliance on Heidegger raises a political question that he doesn't adequately
face. The humanists are lambasted for every ethnocentricity that they committed; Babbitt,
perhaps not without justification, is described as having embodied "a totalitarian ideology" (84).
But the book is defensive and evasive on the topic of Heidegger's political commitments. Spanos
seems to think he can testily dismiss those who bring up this matter as enemies of
posthumanism, and his treatment of the topic consists mainly in referring readers to an article he
has published elsewhere. But the problem remains: Heidegger's ontological critique, when
translated into the political sphere, led him to espouse Nazi ideology. If Heidegger is to be
praised as the thinker who effected the definitive radical break with humanism, surely the
question of his politics should be faced directly in this book.
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AT: Capitalism Bad
Fusion energy breaks the paradigm of scarcity that underlies capitalism
<JJ Charlesworth, Reviews Editor for Art Reviw, FUSION NOW! Art and the Politics of
Energy,www.manifestoclub.com/fusionnowessay, 12/20/2007>
But the green agenda refuses to think of big solutions to problems standing in the way of human
progress. Green repugnance to rolling out further conventional (carbon-neutral) fission nuclear
capacity, for example, exposes a pessimistic prejudice towards expansive solutions. Green
antagonism to new nuclear power is not so much an attempt to dismiss the particular
shortcomings of any one technology, but is more profoundly a moral rejection of expansive
solutions to the challenges facing human society, based on the notion that any form of human
expansion is by definition a noxious incursion on the purity of an otherwise pristine planet. It
reflects a culture in which we are uncomfortable with using energy – uncomfortable with our
own energy use and uncomfortable with any idea of abundance. More fundamentally, it is an
anxiety regarding our relationship to our own energies, a view of human productive activity as a
negative force for harm and destruction. James Heartfield argues that, paradoxically, green
antipathy to human expansion chimes with a wider political fear about abundance within
contemporary capitalism itself. Scarcity, Heartfield suggests, has always formed the basis of
social power. Yet capitalism has unwittingly replaced scarcity with abundance, undermining its
power over social relations, and the green message of restraint and reduction offers capitalism a
new moral justification for restraint and austerity.
***Neg***
Kritik Link
Nuclear fusion concentrates economic and military power in the West at the expense of
other people
Peter Montague, editor of Rachel’s Environment & Health News, Sept. 2005, “Fusion illusion,”
The New Internationalist, Issue 382, http://www.newint.org/features/2005/09/01/fusion/
It is interesting to speculate why fusion might seem so attractive. For one thing its great
complexity and expense mean that only wealthy countries could afford it. Each machine would
create a highly centralized source of enormous power (electrical and political), controlled by a
few people. The technical teams needed to develop fusion might be called upon, if needed, to
lend a hand to military projects, perhaps extending to laser weapons deployed in space. In other
words, unlike photovoltaic electricity and wind power that are inherently small-scale and
difficult to bring under centralized control, nuclear fusion lends itself to tight control by powerful
élites, both corporate and governmental. To the people who fancy that they own and operate
Western civilization, such factors perhaps tip the balance in fusion’s favour.
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Fusion Bad
Nuclear fusion technology facilitates nuclear proliferation
Peter Montague, editor of Rachel’s Environment & Health News, Sept. 2005, “Fusion illusion,”
The New Internationalist, Issue 382, http://www.newint.org/features/2005/09/01/fusion/
As a final caveat about fusion, Lidsky pointed out that: ‘One of the best ways to produce material
for atomic weapons would be to put common uranium or thorium in the blanket of a D-T
[deuterium-tritium fusion] reactor, where the fusion neutrons would soon transform it to
weapons-grade material. And tritium, an unavoidable product of the reactor, is used in some
hydrogen bombs. In the early years, research on D-T fusion was classified precisely because it
would provide a ready source of material for weapons. Such a reactor would only abet the
proliferation of nuclear weapons and could hardly be considered a wise power source to export
to unstable governments.’ Despite these inherent problems, governments are relentlessly
pursuing this expensive and unproven technology.
C. Standards
1. Ground – The aff will always win that the principles of their advocacy are good in the
abstract – we can only debate the merits of their framework if they defend the specific
consequences of political implementation
Michael Ignatieff, Carr professor of human rights at Harvard, 2004 Lesser Evils p. 20-1
As for moral perfectionism, this would be the doctrine that a liberal state should never have
struck with dubious moral means and should spare its officials the hazard of having to decide
between lesser and greater evils. A moral perfectionist position also holds that states can spare
their officials this hazard simply by adhering to the universal moral standards set out in human
rights conventions and the laws of war. There are two problems with a perfectionist stance,
leaving aside the question of whether it is realistic. The first is that articulating nonrevocable,
nonderogable moral standards is relatively easy. The problem is deciding how to apply them in
specific cases. What is the line between interrogation and torture, between targeted killing and
unlawful assassination, between preemption and aggression? Even when legal and moral
distinctions between these are clear in the abstract, abstractions are less than helpful when
political leaders have to choose between them in practice. Furthermore, the problem with
perfectionist standards is that they contradict each other. The same person who shudders, rightly,
at the prospect of torturing a suspect might be prepared to kill the same suspect in a preemptive
attack on a terrorist base. Equally, the perfectionist commitment to the right to life might
preclude such attacks altogether and restrict our response to judicial pursuit of offenders through
process of law. Judicial responses to the problem of terror have their place, but they are no
substitute for military operations when terrorists possess bases, training camps, and heavy
weapons. To stick to a perfectionist commitment to the right to life when under terrorist attack
might achieve moral consistency at the price of leaving us defenseless in the face of evildoers.
Security, moreover, is a human right, and thus respect for one right might lead us to betray
another.
2. Limits – there are limitless contexts or avenues through which they could purport to
advocate the plan. Our interpretation limits debate to promote politically relevant dialogue
and structured communication.
Donald S. Lutz, Professor of Polisci at Houston, 2000 Political Theory and Partisan Politics p.
39-40
Aristotle notes in the Politics that political theory simultaneously proceeds at three levels—discourse about the ideal,
about the best possible in the real world, and about existing political systems.4 Put another way, comprehensive
political theory must ask several different kinds of questions that are linked, yet distinguishable. In order to
understand the interlocking set of questions that political theory can ask, imagine a continuum stretching from left to
right. At the end, to the right, is an ideal form of government, a perfectly wrought construct produced by the
imagination. At the other end is the perfect dystopia, the most perfectly wretched system that the human imagination
can produce. Stretching between these two extremes is an infinite set of possibilities, merging into
one another, that describe the logical possibilities created by the characteristics defining the end
points. For example, a political system defined primarily by equality would have a perfectly inegalitarian system described at
the other end, and the possible states of being between them would vary primarily in the extent to which they embodied equality.
An ideal defined primarily by liberty would create a different set of possibilities between the extremes. Of course, visions of the
ideal often are inevitably more complex than these single-value examples indicate, but it is also true that in order to imagine an
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1NC Framework
ideal state of affairs a kind of simplification is almost always required since normal states of affairs invariably present themselves
to human consciousness as complicated, opaque, and to a significant extent indeterminate. t A non-ironic reading of Plato's
Republic leads one to conclude that the creation of these visions of the ideal characterizes political philosophy. This is not the
case. Any person can generate a vision of the ideal. One job of political philosophy is to ask the question "Is this ideal worth
pursuing?" Before the question can be pursued, however, the ideal state of affairs must be clarified, especially with respect to
conceptual precision and the logical relationship between the propositions that describe the ideal. This pre-theoretical analysis
raises the vision of the ideal from the mundane to a level where true philosophical analysis, and the careful comparison with
existing systems can proceed fruitfully. The process of pre-theoretical analysis, probably because it works on clarifying ideas that
most capture the human imagination, too often looks to some like the entire enterprise of political philosophy.5 However, the
value of Jean-Jacques Rousseau's concept of the General Will, for example, lies not in its formal logical implications, nor in its
compelling hold on the imagination, but on the power and clarity it lends to an analysis and comparison of actual political
systems. Among other things it allows him to show that anyone who wishes to pursue a state of affairs closer to that summed up
in the concept of the General Will must successfully develop a civil religion. To the extent politicians believe
theorists who tell them that pre-theoretical clarification of language describing an ideal is the
essence and sum total of political philosophy, to that extent they will properly conclude that
political philosophers have little to tell them, since politics is the realm of the possible not the
realm of logical clarity. However, once the ideal is clarified, the political philosopher will begin
to articulate and assess the reasons why we might want to pursue such an ideal. At this point,
analysis leaves the realm of pure logic and enters the realm of the logic of human longing, aspiration, and anxiety.
The analysis is now limited by the interior parameters of the human heart (more properly the human psyche) to
which the theorist must appeal. Unlike the clarification stage where anything that is logical is possible, there are now
definite limits on where logic can take us. Appeals to self-destruction, less happiness rather than more, psychic
isolation, enslavement, loss of identity, a preference for the lives of mollusks over that of humans, to name just a few
possibilities, are doomed to failure. The theorist cannot appeal to such values if she or he is to attract
an audience of politicians. Much political theory involves the careful, competitive analysis of
what a given ideal state of affairs entails, and as Plato shows in his dialogues the discussion between the
philosopher and the politician will quickly terminate if he or she cannot convincingly demonstrate the connection
between the political ideal being developed and natural human passions. In this way, the politician can be educated
by the possibilities that the political theorist can articulate, just as the political theorist can be educated by the
relative success the normative analysis has in "setting the hook" of interest among nonpolitical theorists. This
realm of discourse, dominated by the logic of humanly worthwhile goals, requires that the
theorist carefully observe the responses of others in order not to be seduced by what is merely
logical as opposed to what is humanly rational. Moral discourse conditioned by the ideal, if it is
to be successful, requires the political theorist to be fearless in pursuing normative logic, but it
also requires the theorist to have enough humility to remember that, if a non-theorist cannot be
led toward an ideal, the fault may well lie in the theory, not in the moral vision of the non-
theorist.