Animal Rights Ought to be recognized in society

God is dead. The affirmative’s appeal to the good is empty. Their values are groundless---unhinged from a source of ultimate significance, making them infinitely exchangeable. Their secular humanism is a cruel hoax: the thinly veiled attempt to resurrect the decaying corpse of the Christian god simultaneously kills him. Nietzsche: Freidrich Nietzsche, Philosopher, late 19th Century (“Parable of the Madman.” Online) “"I seek God! … "Whither is God?" … "I will tell you. We have killed him … How shall we comfort ourselves … What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? … Must we ourselves not become gods simply to appear worthy of it? There has never been a greater deed; and whoever is born after us---for the sake of this deed he will belong to a higher history than all history hitherto." … "I have come too early," … "my time is not yet. This tremendous event is still on its way, still wandering; it has not yet reached the ears of men. … deeds, though done, still require time to be seen and heard. This deed is still more distant from them than most distant stars---and yet they have done it themselves.” The affirmative will brush off the death of God as irrelevant. Even without the firm guidelines of Christianity, we still have obvious ethical maxims to hang our hats on. Their thesis will be that morality can infuse action even without proof of a transcendental placeholder from which it is derived. But it is precisely in such a condition, when the telos of the good has vanished and the yearning for it remains, that morality transforms into its cheap opposite---a moralizing vengeance serving only as a hysterial mask for the vertigo of God’s vacuum. Brown: Wendy Brown, Political Theory @ UC Berkeley, 2k1 (Politics Out of History. P 28-29) “the loss of … epistemological ground for … morality … does not quash the moral impulse itself. … what form does this impulse take when it has lost its lodging in an abstract principle and vision of the good .. . … ? It is when the telos of the good vanishes but the yearning for it remains that morality appears to devolve into moralism … at this point that one finds moralizers standing against much but for very little, adopting a voice of moral judgment in the absence of a full-fledged moral … vision. … the moralizer refuses the loss of the teleological and becomes reactionary: clinging without logical ground to the last comforting frame in the unraveling narrative … Despite its righteous insistence on knowing what is True, Valuable, or Important, moralism … marks both analytic impotence and … aimlessness … the moralizing injunction to act, … might be read as a symptom of … paralysis in the face of radical … disorientation and as a …hysterical mask for the despair that attends such paralysis. … a life force flattened into a passive or paralyzed stance toward the world turns against life as it turns against itself; … it paradoxically evinces precisely the nihilism, the antilife bearing that it moralizes against in its nemesis …” The affirmative’s moralizing results in an inner-war against the self that outweighs all violence. Nietzsche 2: Freidrich Nietzsche, Philosopher, 1887 (On the Genealogy of Morals. 2.16) “I consider bad conscience the profound illness which human beings had to come down with, under the pressure of … that change when they … found themselves locked within the confines of society and peace. Just like the things water animals must have gone through when they were forced … to become land animals or to die off, … suddenly all its instincts were devalued and “disengaged.” … A terrible heaviness weighed them down. … These unfortunate creatures were reduced to thinking, … reduced to their “consciousness,” their most impoverished and error-prone organ! … on earth there has never been such a feeling of misery, … while at the same time those old instincts had not … stopped imposing their demands! … they had to find new … satisfactions … All instincts which are not discharged to the outside are turned back inside. This is what I call the internalization of man. … The entire inner world, … acquired depth, …fortifications with which … the state protected itself against the old instincts … made all those instincts … turn backwards, against man himself. Enmity, cruelty, joy in pursuit, in attack, in change, in destruction—all those turned themselves against the possessors of such instincts. That is the origin of “bad conscience.” The man who lacked external … opposition … impatiently tore himself apart, … this impoverished creature, … was the inventor of “bad conscience.” With him was introduced the greatest and weirdest illness, from which human beings … have not recovered, … a consequence of the forcible separation from his animal past, … there was now an animal soul turned against itself, … it required divine spectators to approve the dramatic performance which then began and whose conclusion is not yet in sight, … In himself he arouses a certain interest, … as if the human being were not the goal but only the way, an episode, a great promise . ..” And, moralism makes solvency impossible---it symptomizes despair over effecting change at significant levels, ensuring the sources of violence remain unarticulated and unaddressed. Brown 2: Wendy Brown, Political Theory @ UC Berkeley, 2k1 (Politics Out of History. P 35-36) “moralistic repreoaches … Rather than offering … substantive accounts of the forces of injustice … they condemn the manifestation of these forces in particular remarks or events. There is, … a politics … that … symptomizes despair over effecting change at more significant levels. As vast quantities of … attention go to determining what socially marked individuals say, … the sources that generate … violence … and other elements of social injustice remain … unarticulated and unaddressed. We are lost as how to address those sources; but rather than examine this loss … rather than bear the humiliation of our impotence, we posture as if we were still fighting the big and good fight in our clamor over words and names. Don't mourn, moralize.” Thus the alternative text: Vote negative. Instead of tying your ballot to the affirmative’s convictions, use it to prod the latent assumptions of their value system. Critiquing their morality is necessary to craft a new orientation towards life that does not collapse into punitive violence. Brown 3: Wendy Brown, Political Theory @ UC Berkeley, 2k1 (Politics Out of History. p 95-98) “the insistence on the importance of transcendent ideals … paradoxically affirms rather than challenges a figuring of the political domain as relentlessly amoral. It places the idealist actor at a distance … thus inevitably disappointed by it and … even prepared to renounce politics because of its failures and compromises … genealogy formulated by Nietzsche …might function as … a ground that, … embraces the contingent elements of political life and also faces … the relative arbitrariness of … values. … genealogical knowledge as … released from conviction. … As Nietzsche describes this questioning, he also describes its productivity: "Out of my answers there grew new questions, … until at length I had a country of my own, … an entire discrete, thriving, flourishing world, … This secret garden is what genealogy intends to produce: this other way of conceiving the familiar, this radical displacement of the lay of the land through which we think and perceive ourselves, … Genealogy promises a worldview that is differently populated and oriented than the one in which we are steeped. "The project is to traverse with quite novel questions, … the enormous, distant, and so well hidden land of morality … to discover this land for the first time" … This problem of … morality … . seems … to be … something detached, an isolated question mark; but whoever … learns how to ask questions here will experience what I experienced—a tremendous new prospect opens up for him, … a new demand becomes audible. … genealogy is a form of artful questioning, a way of asking "what really happened there" … we need a critique of moral values, the value of these values themselves must first be called in question—and for that there is needed a knowledge of the conditions and circumstances in which they grew, … questioning produces an experience of vertigo, and the vertigo gives way to a demand. The demand is not of a conventional … sort but rather seeks new knowledge …” And, this K is especially effective against my opponent's case because not only is his first contention directly linking to morality, but all three of his contentions impose some attempt to dictate right and wrong courses of action by saying that it's wrong to inflict undue suffering and it's wrong to not treat animals compassionately when we have the higher standing. All of these attempts to discern right from wrong are links into the K. And, the K negates in a number of ways:First, it turns the contention level offense of the affirmative case by showing that the morality they claim supports animal rights actually doesn't support what they say it does, and only creates worse symptoms for animals.Second, it internal link turns the case because the foundations for good and bad that they predicate their case off of are wrong.