Mirror of Justice

A blog dedicated to the development of Catholic legal theory.
Affiliated with the Program on Church, State & Society at Notre Dame Law School.

Monday, October 24, 2005

Smith on Blackburn on Anscombe

Check out this post, by Professor Tom Smith, on Simon Blackburn's recent critical essay on the (Catholic) philosopher, G.E.M. Anscombe.  (Here is more, at Brian Leiter's site).  Here's a quote from the Blackburn essay:

Elizabeth Anscombe was widely recognized as the most brilliant of Wittgenstein’s students, as well as the pre-eminent translator and interpreter of his works. She was also an original and formidable philosopher in her own right, apparently able to reconcile a staunch Roman Catholicism with what she had learned from Frege, Aristotle, or Wittgenstein himself. She had a subtle and probing mind, often coming at questions in a seemingly oblique way, and whether it is the nature of the soul or the nature of the distinction between acts and omissions, she has interesting and challenging things to say. 

She was also a person of legendary force of character, frightening or charming, apparently according to the luck of the draw. Her world was Manichean, and like others in her Church she was quick to diagnose any hint of dissent as a symptom of darkness and corruption, and therefore to be treated as enmity or heresy. . . .

Anscombe’s other major theme was a morality of absolute prohibitions. This has its strengths, and we only have to think of the grubby pragmatism of a Rumsfeld or a Blair in order to become aware of them, although in these papers Anscombe showed little interest in applying her doctrine to political rights. Rather, she was interested in the ethics of various medical interventions, particularly at the beginning and end of life. Her case, naturally, hinges on the strict requirement of respect for life, and particularly human life. The things she regards as absolutely wrong express and generate “alienation from belief in the dignity and value of human-ness”. She does not explain why this respect is incompatible with, say, voluntary euthanasia, although she is insistent that it is.

This is the more surprising since she believes that right respect is compatible with swift capital punishment, since this does not “just as such” sin against the human dignity of one who suffers it. Apparently fierce justice can trump, or perhaps nullify, or at any rate live alongside, respect for the dignity of life, but compassion cannot. I could not discover why. There are other arguments against voluntary euthanasia, and Anscombe herself hints at worries about the “slippery slope” which it could open up. But I think it is impossible to base the prohibition on respect for life (let alone respect for dignity), since what it really requires is not respect for life but respect for dying—that is, for treating nature’s frequently cruel, painful, undignified and intolerable procedure for our dissolution as itself sacrosanct.

I have not read Anscombe carefully in a long time, but am reminded by Blackburn that I should do so again, soon.

Brazil's gun-ban referendum

According to this post, over at the Volokh Conspiracy, voters in Brazil are rejecting a proposed ban on the commercial sale or manufacture of all firearms and ammunition, except for police and military use.  The post includes a discussion of the Universal Declaration on Human Rights and the Catechism of the Catholic Church.  (The bishops in Brazil, apparently, urged voters to vote for the ban.  The author of the post asks, though:  "Surely the long Catholic tradition of the legitimacy of forcible self-defense is of some relevance in the rights-consciousness of an overwhelmingly Catholic nation"?)

Sunday, October 23, 2005

Reply to Tom

Thanks very much for your thoughtful posting, Tom.

About the middle of next year,the Cambridge University Press will publish my new book:  Toward a Theory of Human Rights:  Religion, Law, Courts.  In the book, among other things, I explain why, in my judgment, the best understanding of the Fourteenth Amendment is one according to which states must extend the benefit of law to same-sex unions (whether or not states call them "marriages").  However, I also explain why the United States Supreme Court should NOT so rule.   I then explain why the fact that the U.S. Supreme Court should not so rule does not entail that a state supreme court should not so rule under the antidiscrimination provision of the state constitution. (Nor, of course, does it entail that a state supreme court should so rule.)  So, my answer to your question about the court's decision in the Goodridge case is compex, and the best I can do now is issue a promissory note:   I'll answer when the book is published.   If anyone wants to see a draft of the relevant chapters of the book, please send me an e-mail message:  [email protected].
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Should We Have an "Irrational Animus" Constitutional Doctrine?

To me, the constitutional question raised by Limon and other gay-rights cases (Romer, Lawrence) is whether we should have a doctrine that some laws should be struck down because they reflect an "irrational animus" toward the person even though some non-hateful reason for disfavoring the conduct could be articulated (even if that reason is unconvincing, overinclusive/underinclusive, etc.).

In Limon, the other reasons seem to me very unconvincing (e.g. if the concern is with physically high-risk anal sex, then criminalize that), and when combined with the possible severity of the differential criminal penalty, make a strong case for finding animus toward the persons as opposed to concerns about the conduct.  What's wrong with having an equal protection doctrine that invalidates such a law?

The constitutional worry on the other side, at least for me, is what such a doctrine potentially opens the door for courts to do.  After all, the Massachusetts Supreme Judicial Court in Goodridge used this same analysis to declare opposite-sex marriage laws a product of irrational animus, which seems to me a tremendous case of judicial arrogance and overreaching (although I have some sympathy to a state that tries out same-sex marriage as a policy idea).  Michael, maybe I should be aware of your answer to this question already ... but do you think that Goodridge as a constitutional matter was a case of judicial overreaching?  Are there reasons to have confidence that once courts recognize a doctrine of "irrational animus," it won't mushroom in that sort of way?  If there are reasons to think courts will stop at the egregious cases, then I'd be go along quite happily as a doctrinal matter with decisions striking down a law like the Kansas one.

Tom

Further Response to Rick

But, first, thanks to Tom Berg for his illuminating posting.

In my first response to Rick (here), I wrote:   "
I cannot myself discern any plausible such rationale.  If you can, Rick, then we have the beginning of a conversation."  I meant this to serve as an invitation to Rick to specify the rationale or rationales (for the differential treatment at issue in the Kansas case) that Rick finds plausible.

In his response to me (here), Rick wrote that he "
believes ... that ... plausible, 'non-hating' rationales exist for such legislation."  But Rick didn't indicate what those plausible rationales are.  I am not skeptical about the existence of non-hating rationales.   I  *am* skeptical that the non-hating rationales are plausible.   Bear in mind that the legislation at issue here is the legislation that the Kansas Supreme Court unanimously struck down and about which Tom Berg wrote in his posting.

Let me be more precise in my invitation to Rick:

Please specify the rationale or rationales that you believe provide plausible grounding for the Kansas legislation at issue here.
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Response to Tom

I appreciate Tom's post, and agree, I think, with what he says.  I hope it is not necessary to emphasize that nothing in my previous posts on the Limon case should be taken as endorsing the Kansas law, on the merits, or as denying or minimizing the facts that, as Tom says, the "differential treatment" at issue in this particular case was "truly severe" and (therefore) "morally unattractive" and that "as our prison system stands now, a multi-year prison term running through one's 20s and 30s, even with possibility of parole in several years . . ., virtually guarantees the destruction of one's life[.]"

More on Punishment of Underage (Gay) Sex

Rick raises good questions (here and here) about the constitutional analysis in the Kansas decision striking down the differential "Romeo and Juliet" law.  It may be that something more than typical rational-basis scrutiny is going on in these cases.  I think, for example, that Romer v. Evans reflects a higher level of scrutiny, and that the Court was unconvincing in interpreting the Colorado constitutional amendment as reflecting nothing more than "animus" against homosexuals, rather than an attempt to protect the conscience of employers, landlords, etc. in Colorado.

But I would also say:

(1) Let's realize how truly severe, and morally unattractive, was the differential treatment in the Colorado [CORRECTION: Kansas] case.  Limon, who'd just turned 18 when he had oral sex (non-coerced, the record indicates) with the almost-15-year-old boy, was sentenced to 17 years in prison plus, among other things, registering thereafter as a sex offender (with the public notice, and sometimes harassment, that accompanies registration).  Had the oral sex been with a girl of the same age (and even a third offense as was the case with Limon), the maximum sentence would have been 13-15 months and no sex-offender registration.  This was perhaps one of the most severe differential applications of the statutory scheme, but a statutory scheme that can authorize that sort of differential certainly lends itself to an inference that the homosexual person himself is being treated as fundamentally and irredeemably flawed and worthy of dismissal.  The statute authorizes an "imprison them and throw away the key" attitude toward teenage gay sex while aiming consciously to protect teens engaged in opposite-sex acts based on the judgment that a sexual misstep, even a serious one, in their teenage years shouldn't be treated as irredeemable and destroy their lives.  And as our prison system stands now, a multi-year prison term running through one's 20s and 30s, even with possibility of parole in several years (Limon served more than four years, as I recall the facts, before this week's reversal), virtually guarantees the destruction of one's life -- it will be very hard to put it back together.  No wonder the attorney general has said he won't petition for cert.

(2) I agree that courts should be reluctant to find nothing but animus, and reluctant to dismiss other rationales as pretextual.  But to follow up on Michael's point, shouldn't there some point at which the severity of the differential and the weakness of other rationales for it raise an inference that the law is fundamentally dismissing the defendant as a person of worth and value?  I am cautious about such conclusions, because they can easily lead courts to call a moral point of view with which they disagree "animus" -- as is starting to happen with gay marriage.  Moreover, review of the proportionality of lengths of sentences is at best a tricky matter for constitutional analysis.  But does that mean a court can never identify a true case of dismissal of the dignity of the person whose conduct is bering criminalized? 

(3) To take it back to the policy issue ...  One thing that is especially harmful about differentials like this, in my view, is that their defenders end up having to argue, or reasonably appear to argue, that the opposite-sex behavior -- behavior that unquestionably contravenes traditional moral standards -- isn't really that much of a concern (in order to argue that it rationally can be treated as non-criminal, or as less serious than the same-sex behavior).  I realize that one can logically argue both that a certain category of opposite-sex behavior is bad and that same-sex behavior of the same category is worse.  But it's very hard to do this -- at least to justify punishing the same-sex behavior criminally and other not at all or far less severely -- without conveying the impression that the opposite-sex behavior isn't really that harmful.  I think, for example, of Professors Bradley and George arguing in an amicus brief in Lawrence v. Texas (on Westlaw, 2003 WL 470066, but I can't find it online) that a legislature could rationally vote to criminalize private consensual same-sex sodomy, but leave opposite-sex sodomy alone because the latter can occur in "potentially or incipently marital relationships" -- a category that, in their argument, extends as broadly as sodomy between "couples who are just beginning to date and who, if all goes well, will soon be considering marriage."  It seems to me that these two powerful defenders of the traditional, sex-within-marriage-only view found themselves stuck in the position of minimizing or appearing to minimize the problems of widespread premarital sex -- including sex on the first date, no less! -- or at least suggesting that one could reasonably view them as not big problems.  Traditionalists should not want to be put in this position, and they should be furious when legislators put them there.

Tom

Solum on Rawls on "Public Reason"

Over at the Legal Theory blog, Professor Larry Solum has an extremely helpful and clear explanation and examination of the idea of "public reason" and its relation to legal theory.

Response to Michael

Responding to Rob, I wrote:

[I]t seems to me that more than "hatred of 'the other'" might underly a view that homosexual conduct among teenagers is more of a concern to the public authority than heterosexual conduct among teenagers.

Michael writes, in response:

But the proper constitutional analysis does not stop there.  The question is whether any of the (non-hating) rationales for the differential treatment in question is plausible.  I cannot myself discern any plausible such rationale.

I should have been more precise:  I did not intend to make a claim about constitutional analysis.  I do not know what reasons or premises in fact motivated Kansas's legislators.  And, like Michael, I'm not surprised by the outcome of the case.  (That said, it is clear to me that "rational basis" scrutiny has come, in the context of sexual matters, to mean more than it means in other contexts.  It might be preferable for courts to own up to the fact that gay-rights cases now trigger something more exacting.). 

I do believe, though, that -- putting aside entirely my views about the wisdom of public-morals legislation having to do with sexual activity -- plausible, "non-hating" rationales exist for such legislation.  Of course, I have read Michael's work on this matter, and understand that he does not find such rationales compelling or morally attractive.  I would distinguish, though, when assessing these rationales and such legislation, between "hatred of the other" and "moral premises and arguments that strike us as unconvincing."

Rick

Limon v. Kansas: Response to Rick

In his response to Rob's posting, Rick writes:

[I]t seems to me that more than "hatred of 'the other'" might underly a view that homosexual conduct among teenagers is more of a concern to the public authority than heterosexual conduct among teenagers.

But the proper constitutional analysis does not stop there.  The question is whether any of the (non-hating) rationales for the differential treatment in question is plausible.  I cannot myself discern any plausible such rationale.  If you can, Rick, then we have the beginning of a conversation.  I'm not surprised that the decision in Limon v. Kansas was unanimous.
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