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They have misallocated their energy by fundamentally misunderstanding the harms of the 1AC – all forms of oppression and violence happen because of heterosexism, which teaches us that certain bodies are not worthy of an erotic relationship.

Ellison 96 (Marvin, Professor at Bangor Theological Seminary, Erotic Justice: A Liberating Ethic of Sexuality, p. 54-5, Sydnor)

A related dynamic further ... make life joyful and worth living.

The public/private divide is further entrenched through their misallocation of energy.  Political justice is a relevant, public topic of discussion but eroticism is restricted to the bedroom, within heterosexual marriage, out of fear of confused thinking.  Sexual depoliticization has disconnected us from our bodies and every day struggles.  

Ellison 96 (Marvin, Professor at Bangor Theological Seminary, Erotic Justice: A Liberating Ethic of Sexuality, p. 7-8, Sydnor)

Liberalism's strength is its ...  problem of disordered power. 

Their political project reaffirms a weak conception of democracy through state-centricity, reducing citizenship to episodic voting performances.  The nucleus of democracy is not the state, but a collective state of being defined by public deliberation, particularly of how our identities and oppression are shaped through social relations.  Even the assumption that we’re qualified to provide democracy assistance short-circuits reflection on our citizenry’s depoliticization.

Burch 99 (Kerry, Professor of Sociology at Ball State University, “Eros as the Educational Principle of Democracy,” Studies in Philosophy and Education,” Studies in Philosophy and Education, 18, Sydnor)

Few if any educational theorists  ... educational principle of democracy.

The people revolting in the Arab Spring signify a better understanding of democracy than the solvency mechanism of the aff.  Social and philosophical inquiry are short-circuited if we don’t shift the focus of democracy from institutions to the people.

Burch 99 (Kerry, Professor of Sociology at Ball State University, “Eros as the Educational Principle of Democracy,” Studies in Philosophy and Education,” Studies in Philosophy and Education, 18, Sydnor)

For Cornelius Castoriadis democratic ... produces questions and problems.

Liberal gay rights are totz paralyzing and get lost in democratic pluralism.  Totz.

Lipari 2k2 (Lisbeth, Assistant professor in the dept of comm studies at denison university, "Queering the Public Sphere: Liberalism and the rhetoric of rights," Argument and Advocacy, Questia)

Bodily alienation is at the root of every impact.  How we relate to eroticism determines how we relate others, which is essential to solving the problems the aff has isolated.  Any mode of thought that is not sex-positive in its practice is unethical and denies the ability to affirm life.

Ellison 96 (Marvin, Professor at Bangor Theological Seminary, Erotic Justice: A Liberating Ethic of Sexuality, p. 76-81)

The moral problematic about ... unwillingness to tolerate abuse and oppression.

The alternative is to reject the aff in favor of an erotic democracy.  This is a social organization characterized by erotic connections to everything in the universe that is not rooted in liberalism, which is the best solution to oppression and violence.  

Heller 93 (Chaia, Political Philosopher at Burlington College, Ecofeminism: Women, Animals, Nature, “For The Love Of Nature,” P. 239-41, Sydnor)

Learning to love, know, and ... love for the natural and social worlds.

The world stopped turning on 9/11:  citizens, scholars, and political analysts are all haunted by feelings of vulnerability, engaged in a process of denial.  This mindset has oversaturated the Aff’s political engagement with the Arab Spring, which leads to mass violence ethically justified for the sake of eliminating uncertainties and mastering history.

Sadiki 11 (Larbj, Senior Lecturer in Middle East Politics at the University of Exeter, “The 9/11 State of Mind,” 9/11/11, Al Jazeera, http://english.aljazeera.net/indepth/opinion/2011/09/2011910134022241376.html, Sydnor)

Democracy assistance finds meaning only in the ethical demand to never allow 9/11 happen again.

Gershman 11 (Carl, President of the National Endowment for Democracy, “Ten Years Later,” World Affairs, September/October, http://www.worldaffairsjournal.org/articles/2011-SeptOct/911-Gershman.html?utm_source=World+Affairs+Newsletter&utm_campaign=bc0dd31858-WAJ_Symposium_Gershman&utm_medium=email), Sydnor)

Their aff’s attempt at resolving 9/11 removes the ethical Subject from the very history that founds its relationship to the world.  This provides a false sense of ethical purity that  denies a tragic connection to the world, ending in mass slaughter in the name of an ahistorical Good.   Ethical duty must instead be forged through a return to the trauma constituting the Subject.

Davis 05 (Walter A., Professor Emeritus at Ohio State University, “Men of Good Will: Toward an Ethic of the Tragic,” International Journal of Applied Psychoanalytic Studies, 2(3), Sydnor)

The implications of psychoanalysis for ethics ... American response to our dilemma.

Debate should be about which team establishes the best relationship to 9/11. Voting negative arrests the affirmative’s politics in favor of recognizing their depictions and relationship to the world as a flight from the traumatic moment of 9/11. This active reversal of our collective disorder by plumbing the depths of 9/11 and history is essential to avert extinction. 

Davis 03 (Walter, Professor Emeritus at Ohio State University, “Death’s Dream Kingdom: The American Psyche After 9-11,” Journal for the Psychoanalysis of Culture and Society, 8.1, Muse, Sydnor)

Trauma occurs when something happens that shatters ... will be many more ground-zeroes.

Only in an ardent refusal to endorse the aff’s ethical demand can we discover tragic agency, reclaiming the very thing that gives life meaning. 

Davis 05 (Walter A., Professor Emeritus at Ohio State University, “Men of Good Will: Toward an Ethic of the Tragic,” International Journal of Applied Psychoanalytic Studies, 2(3), Sydnor)

THAT VALUE THAT ADMITS NO EQUIVALENT ... which gives life the only meaning it can have.

The aesthetic is the one that denies to will freedom for the ‘other’. These individuals reject relations to the world, equalizing all experiences, and excluding particularity.
DeBEAUVOIR 1947 (Simone, French writer/philosopher, “The Positive Aspects of Ambiguity,” The Ethics of Ambiguity, translated by Bernard Frechtman, p. 74-155.)

The will to freedom is counter-productive, especially when it is tied to a project or action. Freedom is always already present, which should be realized as an ambiguous reality to create better ends for liberation.
DeBEAUVOIR 1947 (Simone, French writer/philosopher, “Ambiguity and Freedom,” The Ethics of Ambiguity, translated by Bernard Frechtman, p 1-34.)

Utopian society eliminates ambiguity, especially through its models of perfection. This results in the elimination of difference.
SLATTERY & MOMS 1999 (Patrick & Marla, Department of Curriculum and Instruction @ Texas AM University, & Department of Curriculum Theory @ Louisiana State University, “Simone De Beauvoir’s Ethics and Postmodern Ambiguity: The Assertion of Freedom in the Face of the Absurd,” Educational Theory, Winter, Volume 49, Number 1.)

The aff will make you believe that there are ethical choices that we should make based on a value-laden system that protects life on the basis of salvation, and protection of the common good. Hailing solutions from this system is the foundation for the destruction of subjectivity.

DeBeauvoir 47 (Simone, French writer/philosopher, “The Positive Aspects of Ambiguity,” The Ethics of Ambiguity, translated by Bernard Frechtman, p. 74-155.)

The attempt to know the ‘other,’ quantify suffering, and prescribe solutions from such is the foundation for inauthentic existence. This destroys our subjectivity and the other’s subjectivity when we impose our views of the world or allow others to impose their views on us. We become subhuman—humans without the capacity to live. This is the foundation for all wars and violence.

DeBEAUVOIR 47 (Simone, French writer/philosopher, “Personal Freedom and Others,” The Ethics of Ambiguity, translated by Bernard Frechtman, p. 35-73.)

Our alternative is to not do the affirmative.  We believe debate should be about an existential re-conceptualization of ourselves as Subjects as well as our relationship with the people the resolution seeks to comprehend and assist.  Refusing the affirmative is a recognition of the power of subjectivity as per the uprisings in the Arab Spring.  Our relationship to these people must start with an understanding that the revolution is not about objective change, but rather subjective self-empowerment.

Hallward 11 (Peter, teaches at the Centre for Research in Modern European Philosophy at Kingston University, “Arab uprisings mark a turning point for the taking,” The Guardian, February 22, http://www.guardian.co.uk/commentisfree/2011/feb/22/arab-uprisings-world-order-middle-east, Sydnor)