Michigan ap wake forest 2012 neg speeches round 2 neg v george washington bs 1nc Off

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Idiots: what have you done?!
This pamphlet is an attack on man and his society which has not arisen from a dissatisfaction that has an ideological basis. We do not wish to bring about change, to start a revolution for the benefit of proletariat or the bourgeoisie, or for the benefit of halfhearted humanism or bigoted capitalism; in short, we do not assume any kind of a linear, historical development one would dare to consider a form of “progress.” The only possible attack we can envision is an attack for the benefit of itself:
This doesn’t require any legitimation. There’s no justifiable “right” to take a particular position. There is only the militant desire, the quest for action, as the only way to have our existence acknowledged, to define our relation to the world, to make it visible, possibly only for a single instance: taking a position as an act in its own right.
The only option left to us is to use the visual arts and theory as weapons to bring about the possibility of formulating a position. There are no longer stages to scream from, no longer innovations to embrace with loud cheers, no longer nations to denounce or banish completely. We are only left with the People: the monomaniacal masses who make all thought, all nuance, impossible through their brainless weight:
they form a mental gravity of pure, unparalleled stupidity.
The idea that the decline of civilization rests on the old- fashioned idea of the “society of the spectacle” is a tragic illusion. The society of the spectacle is at least still a distinguishable enemy, a discrete product of a linear historiography, an enemy which was surmountable through its recognizability as entertainment.
The body in the society of the spectacle also is always a dissatisfied physical body. As a result of this permanent dissatisfaction — a condition brought about by the constant desire for the same disinformation, a desire that is never fulfilled — it is always oriented toward more consumption. The body is still experienced in reality: that is to say, the reality of the red, flayed body of the People. The society of the spectacle is merely a starting point for the change of actual importance: the total digitalization of that same society to a digital mediacracy.
The society of the spectacle is a prelude, because it still constitutes a temporary screen, an obstacle between the dissatisfied body and its liberation: its “ideal,” digital body. It is a prelude to a sensory world, a world without past, present or future, a world purely and solely in the hands of the ego, its lusts, its passive physical body and a satisfied, safe, digital body.
The society of the spectacle is a stepping stone for the revolution of digital reality, a revolution in which ideology, media and art have no future. Nevertheless, there are those who oppose this fatalistic stampeding of the masses in pursuit of the perfect digital.
With their high school shootings, Eric Harris, Dylan Klebold, Cho Seung-Hui and Pekka-Eric Auvinen typified the youthful resistance of bodies without a place in a global capitalistic society, and, in the style of this same society, only saw annihilation and self-destruction as possibilities, expressing themselves with excessive physical aggression in home videos, which hardly differ in their rhetoric from those of the militant resistance group Al-Qa’ida. Together, they form the antipode of the false and contemptible homo ludens.
Both the high school killers and Al-Qa’ida represent the resistance to the actual enemy threatening us, the most intense, revolutionary development currently taking place which is neither generally accepted nor opposed: the digitalization of society, the dissolution of the body by a second life, a “desire machine” that continually reminds us of who or what we really want to be and what we really want to feel. A development taking place in computer games, chat rooms, which feeds an existence marked by a constant desire for instant gratification, something which the physical 4fè—a trap, a snare—does not offer. Obscure bodies like the high school killers and Al-Qa’ida represent the final obstacle in the way of a society whose only measure, only objective, is the gratification of individual desires.
This final resistance desires to be punished, rebuked, persecuted. It seeks to be confronted with fear, to sacrifice itself for a community
. The suppressed ideal to befirndamentalist, capable of turning to radicalism; so consistent, so rational, that a source of inconsistency, of irrationality, is opened as an excess: one of fire, of sickening, sacrilegious pain. The resistance to digitalization is a reminder of’ the fear, true fear, which was the basis of our society, of democracy, still long before the society of’ the spectacle came into being.

Not only artists and intellectuals, but politicians and journalists as well, seem to be blind to this development, and the disappearance of the individual as a physical, inconvenient body, as we have known it, which at random can always succumb to cancer or torture, is not acknowledged by them. Ostensible oppositions between lifeless ideologies, rich and poor, old and new, abstract, impressionistic, conceptual, relevant, outdated, effective or sensationalist are settled in language games, while our audience disappears in front of wide-screen TVs, where the distinction between the person in front of and behind the screen, severed from the problematic characteristics of his body, fades further and further.
The small amount of resistance, the small amount of aversion to this advance of the digital body—whether conscious or unconscious—we would like to call this resistance depression. Depression which the government, science and pharmaceutical-industrial complex combats with legal medicine, with our own government-sponsored Soma: uppers, antidepressants. Depression which is combated by our own body reduced to pill form, in which its inconvenience is condensed and day after day is taken by prescription, digested. In this way, all ultimate, desperate, physical resistance, every form of bodily depression is being oppressed. The hours of soulless feeding on mass entertainment is a prelude to the complete integration of man and machine, which the People has given a higher status than our resistance. Our resistance: the search for an impossible way out.
We are here to fight. Enemies are interchangeable. The fiction of practicality is non-existent. The “question why” has disappeared. We are fighting against ourselves, we are fighting in the dark, in the void. This black, amorphous mass is a relief. A void that does not reveal itself in the taking of a stance, but in the process of taking it. It is the detour, the gaps in the system, the emergency exit. We, proud cowards, who will not die for the sake of the other, who will not be found bleeding, our intestines torn out of our bellies on a distant battlefield, corpse-ridden beach or barren desert, not for the Nation, not for Mankind, not for Good, not for joint resistance. No, we will continue to flee from broad daylight; we operate in the dark, when the People has locked itself up in its housing blocks, drugging themselves with the growing number of desire machines, which will soon — all too soon — be ready. This is where we wage the only possible confrontation, the only war left: a war against life itself, for life itself

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