I negate the resolution, resolved: The United States ought not provide military aid to
authoritarian regimes.
First, in order to ensure clarity in the round, I will define the following terms
Ought implies morality
Military Aid
Global Issues (2010)
Shah, Anup. “Military Aid.” Global Issues. 03 May. 2010. Web. 07 Jul. 2018.
<http://www.globalissues.org/article/785/military-aid>.
The aid may be in the form of training, or even giving credits for foreign militaries to purchase
weapons and equipment from the donor country.
Authoritarian Regimes
Geddes (2006)
Geddes, Barbara. "Why parties and elections in authoritarian regimes?." annual meeting of the
American Political Science Association. 2005.
Theories of democratic politics see elections as the means by which citizens hold politicians
accountable for the quality of governance. Citizens may have insufficient information to monitor
politicians closely and, in any event, must choose on infrequent occasions among packages of
policy promises (parties) that may not reflect their own views or interests very well, but they can
at a minimum oust incompetent, unsuccessful, or simply unpopular leaders in routine low-cost
ways. Citizens in authoritarian regimes only rarely have this option. Authoritarian elections do
not choose government leaders or the set of policies that the government will follow. Generally
speaking, citizens cannot “throw the bums out.” Changes in leadership and policy choices are
decided upon by elite actors such as military officers and high-level party officials, not citizens.
“Almost everyone takes the avoidance of his own pain and the
fairly simple way; they are not backed up by any further reasons. On t he other hand if someone pursues pain or
avoids pleasure, either it as a means to some end or it is backed up by dark reasons like guilt or sexual masochism. What sort of
general value, if any, ought to be assigned to pleasure and pain when we consider these facts from an objective standpoint? What
kind of judgment can we reasonably make about these things when we view them in abstraction from who we are? We can begin by
asking why there is no plausibility in the zero position, that pleasure and pain have
no value of any kind that can be objectively recognized. That would mean that I
have no reason to take aspirin for a severe headache, however I may in fact be motivated; and that looking at it from outside, you
couldn't even say that someone had a reason not to put his hand on a hot stove, just because of the pain. Try looking at it from the
outside and see whether you can manage to withhold that judgment. If the idea of objective practical reason makes any sense at all,
so that there is some judgment to withhold, it does not seem possible. If the general arguments against the reality of objective
reasons are no good, then it is at least possible that I have a reason, and not just an inclination, to refrain from putting my hand on a
hot stove.”
happiness
Sayre-McCord
“According to the second argument, the evaluative starting point is again each person thinking
"my [his] own happiness is valuable," but this fact about each person is taken as evidence, with
respect to each bit of happiness that is valued, that that bit is valuable. Each person is seen as ha[s]ving
reason to think that the happiness she enjoys is valuable, and reason to think of
others -- given that they are in a parallel situation with respect to the happiness they enjoy -- that each person's
for the value of the happiness that another person enjoys as there is
for the value of one's own happiness. If happiness is such that every piece of it is
desired by someone, then it seems as if, [so] in taking ourselves to have reason to see the bit we value as
policymakers.
Woller
“While policymakers are expected to sort out the value conflicts that arise in light
of their duty to serve the public interest, they are seldom entitled to act solely according to some perceived
a priori moral imperative[s]. (Those who would act this way in the case of environmental policy are aptly described by Bob Taylor as
“environmental ethicists who discover 'truth' even though this truth can't or won't be seen by their fellow citizens.”) Herein lies one of
the important moral dilemmas of democratic government. Individuals are free, within the constraints of law, to
act on perceived moral imperatives; democratic governments are not. It is, for
example, one thing for individuals to donate their property for environmental preservation, but it is quite another thing for the
government to seize private lands (i.e., redefine property rights) for the same purpose. Moreover, virtually all public
that one group's gains must come at another group's expense. Consequently, public policies in a democracy
must be justified to the public, and especially to those who pay the costs of those policies. Such
justification cannot simply be assumed a priori by invoking some higher-order
moral principle. Appeals to a priori moral principles, such as environmental preservation, also often fail to
acknowledge that public policies inevitably]y entail trade-offs among competing values. Thus since policymakers
philosophical sense, and since public policies inherently imply winners and losers, the policymakers'
{Rule utilitarianism is a form of utilitarianism which states that moral actions are
those which conform to the rules which lead to the greatest good, or that "the
determined by the amount of good it brings about when followed. In contrast, act
1. Don’t read
Democracies are good because it encourages: Freedom Represents the people
Better governance due to transparency, Respect of Human Rights
DONT READ!!!!!!!
A2 Authoritarian regimes are inherently belligerent
Authoritarians don’t want conflict, they want to stay in power
Bae (2015)
Bae, Joonbum (2015). Authoritarian Regimes, Domestic Stability, and International Conflict
(Unpublished doctoral dissertation). UCLA, USA
It has found that conflict does not, in general, benefit authoritarian rulers in terms of their
duration in power. An adverse security environment actually makes personalist regimes more
vulnerable to internal challenges and decreases their time in power. For military and single party
regimes the security environment has no effect on their longevity. The lack of benefits that
authoritarian forms of rule derive from conflicts in terms of their hold on power suggests that
there is no inherent interest in instigating, prolonging, or escalating conflict for these regime.
Therefore “strategies of engagement” aimed at arriving at a negotiated solution to outstanding
differences should not be precluded from a state’s foreign policy options toward an authoritarian
regime
A2 Aiding authoritarian regimes perpetuates human rights abuses
Increased democratization in recipient countries leads to lower rates of human rights abuse
Lynn-Jones (1998)
Lynn-Jones, Sean M.. “Why the United States Should Spread Democracy.” Discussion Paper,
98-07, Belfer Center for Science and International Affairs, Harvard Kennedy School, March
1998.
The first way in which the spread of democracy enhances the lives of those who live in
democracies is by promoting individual liberty, including freedom of expression, freedom of
conscience, and freedom to own private property. Respect for the liberty of individuals is an
inherent feature of democratic politics. As Samuel Huntington has written, liberty is "the peculiar
virtue of democracy." A democratic political process based on electoral competition depends on
freedom of expression of political views and freedom to make electoral choices. Moreover,
governments that are accountable to the public are less likely to deprive their citizens of human
rights. The global spread of democracy is likely to bring greater individual liberty to more and
more people. Even imperfect and illiberal democracies tend to offer more liberty than
autocracies, and liberal democracies are very likely to promote liberty. Freedom House's 1997
survey of "Freedom in the World" found that 79 out of 118 democracies could be classified as
"free" and 39 were "partly free" and, of those, 29 qualified as "high partly free." In contrast, only
20 of the world's 73 non-democracies were "partly free" and 53 were "not free."
https://bfi.utah.edu/resources/BFI-18-LD-Military-Aid.docx