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.

Friday, January 26, 2007

Cardinal George on individualism and renewal

This from a recent column by Cardinal George:

. . . There are many good people whose path to holiness is shaped by religious individualism and private interpretation of what God has revealed. They are, however, called Protestants. When an informed and committed group of Catholics, such as the Archdiocesan Pastoral Council, comes up with an agenda for discussion that is, historically, Protestant, an important point is being made. Catholics assimilated to American culture, which is historically Protestant, are now living with great tension between how their culture shapes them and what their Catholic faith tells them to hold.

. . .  The Second Vatican Council wasn’t called to turn Catholics into Protestants. It was called to ask God to bring all Christ’s followers into unity of faith so that the world would believe who Christ is and live with him in his Body, the Church. . . .

. . . What seems clear to me is that God is calling us to be authentically Catholic in our faith and also, perhaps paradoxically, Protestant in our culture. We live where we are, not in some ideal world where everything works smoothly. Those who withdraw into sectarian enclaves, even in the name of orthodoxy but without respect for or obedience to the mediators called bishops, are simply repeating the Protestant Reformation with Catholic tags. The one thing necessary is to live with discerning hearts and minds. We need to keep asking ourselves what is influencing our ways of thought, our decisions, our feelings and affections. A life of constant discernment is not always easy, but it’s joyful because it means living with the Holy Spirit, whose presence brings truth and consolation and unity. . . .

This is interesting, and not just for its possible relevance to "Evangelicals and Catholics Together" projects (about which I am very enthusiastic).  Cardinal George seems to be warning about both (a) a tendency to retreat, perhaps smugly, into self-styled "orthodox" enclaves, and (b) the confusion of "renewal" with individualism.  With respect to (a):  are efforts (like those in which many of us are involved) to help Catholic law schools develop a truly "Catholic" identity a kind of retreat, or a vehicle for engagement?  (The latter, I hope.)

What a difference words make

The Telegraph headline reads:  "Churches United Against Gay Laws."   "Gay laws" is strange enough, but put that aside.  When one actually reads the story, it turns out that the Church of England and the Catholic bishops in England are united in thinking that Catholic adoption agencies should not be required to comply with -- that is, that they should get a conscience-based exemption from -- anti-discrimination laws requiring adoption agencies to facilitate adoptions by same-sex couples.  In this headline -- as in many others I've seen about this issue -- the distinction (which strikes me as a meaningful one) between (a) opposing laws that allow same-sex couples to adopt and (b) opposing laws that forbid the state from discriminating against same-sex couples, on the one hand, and (c) trying to get a narrow exemption from such laws, on the other.  Unfortunate.

Equality

I agree, I think, with Eduardo that we ought to care about -- that, as Catholics, we ought to care about -- more than how individuals are doing, in absolute terms, and that inequalities -- even in a context where few people are, in absolute terms, deprived -- can signal problems in the life and well being of the community.  That said, I think Eduardo might be coming down a bit too hard on Tyler Cowen, to whom he responds in his post.  Cowen does not contend that we should not care about inequality, does he?  True, he asks "why we should care [about inequality] at all," and I think Eduardo provides some powerful reasons.  In the end, though, Cowen's claim is this:  "What matters most is how well people are doing in absolute terms. We should continue to improve opportunities for lower-income people, but inequality as a major and chronic American problem has been overstated."   

I guess I'm willing to regard this last, less extreme claim as a useful and valuable corrective to those who regard the existence of inequalities as conclusive proof of social injustice or of exploitation by some of others.

There are, we know, costs to equality; ham-handed (or heavy-handed) to guarantee it through regulation can easily conflict with freedoms that one does not have to be a knee-jerk libertarian to value.  And, we know -- the American Bishops acknowledged -- that inequalities are a necessary result of an economy that is productive enough to provide decent opportunities and widespread well being.  There are going to be tricky balances to strike.  I agree with Eduardo that "solidarity" is a theme that should guide us in striking that balance, but I wouldn't think keeping our eye on the "absolute well being" -- at the median or at the low end -- is a bad idea.

Interesting natural-law project

MOJ-friend Bradley Lewis (CUA) passes on this item:

This past Sunday a meeting took place in Guadalajara, Mexico, at the Panamerican University campus there, aimed at launching a Panamerican network of scholars who work in the natural law tradition in law, philosophy, and other related disciplines.  Among those present at the meeting were Rodolfo Vigo and Carlos Massini, two of the most respected legal philosophers in Latin America.  The aim of the network would be to encourage increased international collaboration between scholars in the Anglo-American world and those in Latin America who seek to develop the natural law tradition and to engage with other traditions of philosophical jurisprudence.  Those present agreed on two immediate projects: first, the construction of a website with a listing of scholars who wish to be affiliated with the network, including information on their published writings; and second, the translation into Spanish of the most important recent English-language works on natural law theory.  There have already been some preliminary discussions of this latter project with the Mexican branch of Oxford University Press.  There was also a discussion of some possible projects for the future, including the organization of international conferences and the publication of a journal.  The construction of the website will be undertaken at the Aguascalientes campus of the Panamerican University and led by Aaron Castillo, who is a professor in the Law School there.  I would be happy to pass along the names and email addresses of anyone who would like to be affiliated with this important project.  For the moment, all that is involved is a listing on the network site, which will also eventually serve as a clearing house for information on natural law jurisprudence in the Americas.

You can contact Professor Lewis at [email protected]

Wednesday, January 24, 2007

"Young Associates in Trouble"

Larry Solum links here to a paper by David Zaring and William Henderson, "Young Associates in Trouble."  The paper is a review of two recent novels about young lawyers:  "In the Shadow of the Law," by Kermit Roosevelt and "Utterly Monkey," by Nick Laird.  Here is a bit from the abstract:

Two recent novels portray the substantively uphappy and morally unfulfilling lives of young associates who work long hours in large, elite law firms. As it turns out, their search for love, happiness, and moral purpose is largely in vain. In the rarefied atmosphere of both fictitious firms, the best and the brightest while away their best years doing document reviews, drafting due diligence memoranda that no one will read, and otherwise presiding over legal matters with lots of zeros but precious little intrinsic interest. If this is what large law firm practice is like, the reader is bound to ask why large law firm jobs are so coveted. Is it really all about money?

In this review essay, we compare Kermit Roosevelt's and Nick Laird's bleak portrayals with findings from a unique dataset on law firm profitability, prestige, hours worked, and various measures of several associate satisfactions. We also mine the findings of several empirical studies that track the experience of lawyers over time. We observe that higher firm profitability is associated with higher salaries, bonuses, and prestige. Yet, higher profits also have a statistically significant relationship with longer hours, a less family-friendly workplace, less interesting work, less opportunity to work with partners, less associate training, less communication regarding partnership, and a higher reported likelihood of leaving the firm within the next two years. Nonetheless, graduates from the nation's most elite law schools tend to gravitate toward the most profitable and prestigious (and most grueling) law firms. The attraction of the most elite firms may be superior outplacement options. Or perhaps, as both novels intimate, it may stem from a reluctance to make hard life choices.

The available empirical evidence suggests that success within the elite law firm environment often entails a difficult array of personal and professional trade-offs. Although we find our empirical data to be informative, the novel may be a particularly effective vehicle for examining the rather existential nature of these choices. Thus, we suspect that the accounts drawn by Roosevelt and Laird will resonate with many elite, large law firm lawyers.

We might also look again at articles by the "other" Professor Schiltz, now Judge Schiltz, on this same problem, i.e., the problem of unhappy associates.

So, what are we and our institutions doing to educate students about the alternatives to career paths that, it appears, are likely to make them unhappy?  What are we doing to equip them to find happiness in big law firms?  And, what are we doing to make the practice of law in big firms more conducive to happiness?

Feast of St. Thomas Aquinas

MOJ-friend John O'Callaghan passes on the following, written for the upcoming Feast of St. Thomas Aquinas:

In the feast of St. Thomas Aquinas the Church places before us the patron of all universities and students.  She does so because he is an extraordinary model of reflection upon the truths about the world, its creator and redeemer that are manifested in creation and expressed in Scripture.  All university education, but particularly Catholic education, springs from the truths that God creates and sustains in existence all things other than Himself, that as His creatures they are all fundamentally good, and have been redeemed by the Incarnation, Death, and Resurrection of Jesus Christ, and that all human beings have implanted within them a desire to know and love creation and its Creator.  So all education implicitly begins with the insight of St. Paul who wrote, "the invisible things of God are understood by the things that are made."  No field of study, whether in the Humanities, the Sciences, or the Professions, is foreign to a genuinely Catholic education.  All contribute and are integrated into the pursuit of faith seeking understanding, whether their subject matters talk about God or not, just as Chemistry contributes to the study of health without talking about health.

Catholic education, the life of the University of Notre Dame in particular, is an extraordinary gift that the Church offers to the world as an expression of Her faithfulness to the knowledge and love of its creator.  Since all of St. Thomas’ work expresses a life spent in the pursuit of truth within the light of those fundamental truths, it is fitting that the Church urges universities and their students to seek his intercession in their lives as well. We are blessed at the University of Notre Dame with the opportunity to do so.

Anscombe Society conference

Over at the First Things blog, Ryan Anderson has some news about an interesting-sounding conference being put on by Princeton's Anscombe Society:

The Anscombe Society believes in the inherent dignity of every human person.  We, furthermore, look to what sociology, psychology, medicine, philosophy, theology, and human experience agree works for the good and health of the person and for the common good and flourishing of society.  In this way we have been led to take stated positions on the family, marriage, sexual ethics, chastity, and sexuality.  We believe that these positions protect human dignity, the individual and common good, and the healthy and flourishing society, for which all people must endeavor.

Not serious about sanctity?

I realize that I am something of a broken record on this point, but so long as the charge is made, I'm going to keep disagreeing with it.  Rob links to Jack Balkin's claim that:

[P]erhaps most importantly, the President did not use this opportunity to call directly for overturning Roe v. Wade. If he was really serious about protecting the sanctity of life as he sees it, he would do more than nibble about the edges with makeweights like the Born-Alive Infants Protection Act of 2002: he would state, clearly and forcefully, that Roe v. Wade is legalized murder and demand that it be overturned immediately. But he has not done so. Indeed, throughout his political career George W. Bush has always appealed to pro-life voters but has always stopped short of advocating the policy that they actually seek -- the overturning of Roe and the criminalization of abortion. The reason is that he knows the achievement of both of these would be a disaster for the electoral prospects of the Republican Party. Clearly some things are far more important than protecting the sanctity of human life.

In my view, the charge grows no more plausible through repetition.  Now, let's agree that reasonable people could think that the President's commitment to the sanctity of life is muddied by his Administration's positions on war, the death penalty, and interrogating detainees.  (Of course, those same people should consider whether the human-dignity commitments of those who -- quite rightly -- abhor maltreatment of prisoners is muddied to the extent they are unswervingly dedicated to preserving constitutionalized abortion-on-demand.) 

That said, it does not follow from the fact that President Bush "knows the achievement of both of these [i.e., overturning Roe and criminalizing abortion] would be a disaster for the electoral prospects of the Republican Party" that "[c]learly some things are far more important than protecting the sanctity of human life."  This is because saying what Professor Balkin thinks the President should be saying would not simply hurt the Republican Party; it would do nothing to "protect[] the sanctity of human life."  It would, however, hamstring badly the ability of the President and his Party to do things -- real things, not merely, "nibble[s] around the edges" -- that make the best of a bad constitutional and political situation, and it would empower those who oppose all regulation of abortion, support public funding for abortion, and are uninterested in the free-conscience rights of medical professionals who oppose abortion.

UPDATE:  Hadley Arkes sends in the following thoughts, in response to this post:

Rick . . . misses something quite important on two levels:

(1) For the president to call for the overthrowing of Roe shifts the attention back to the courts, and sustains the convenient notion that the work of dealing of abortion falls entirely to the courts.  As I've been arguing in First Things, that attitude diverts the political class from taking their own responsibilities and dealing with the matter with the instruments they have in hand.   Quite regardless of what the Court does in the case on partial-birth abortion, the President can move along the paths I've suggested in memos to the White House staff -- He can propose that we remove all federal funding from hospitals and clinics that house partial-birth abortions or the "live birth abortions" that were banned in the Born-Alive Infants' Protection Act.  That would generate, for the Democrats, tensions and divisions that would be utterly crippling.   He could raise the question of whether the formulas of the Civil Rights Acts apply:  If a person walks into clinic where people are receiving Medicare or Social Security checks, or a refund from the IRS, is the whole place a recipient now of federal funds?  That too would subject the Democrats to tensions hard to handle.

(2) [Rick] rather misses the powerful lever that the Born-Alive Act has, totally within the hands of the Administration, if the Administration would use it.  I've already pointed out the application of the Bob Jones case.  There was no real public policy in that case, barring racial discrimination in the private choice of partners in sex and marriage.  But there is indeed a law now that bars the live-birth abortions.  The Administration could move through the IRS to remove tax exemptions from the hospital in Morristown and certain Providence hospitals in California, where these abortions are "performed."  But beyond that, the Administration could finally get serious about enforcing the Born-Alive act in the clearest case that has been brought before it--the case from Morristown, with a brave nurse coming forward to offer testimony. . . .

Tuesday, January 23, 2007

Lawyers' moral responsibility for clients, cont'd

A couple of us discussed, a few days ago, the Cully Stimson fracas, and the question of lawyers' moral responsibility for the clients and causes they represent.  Prof. Neal Katyal and Ted Olson -- who were on opposite sides in the recent detainees cases in the Supreme Court -- have weighed on the matter with this op-ed.

Freedom of Association in the UK

Several of us have blogged often here at MOJ about the whole "religious groups at universities with anti-discrimination policies are excluded because of insistence that religion matters for membership" issue.  The same issue, for what it's worth, is front-and-center in the U.K.  Here is a story from the University of Exeter:

Christians at the University of Exeter have vowed to continue their high court action against the student guild in an escalating row over equal opportunities, alleged discrimination and religious freedom on campus.

The case began last year when the Evangelical Christian Union (ECU) had its funds frozen and its guild privileges - such as the use of campus facilities - withdrawn, following a complaint by a student that the union was not inclusive.

The ECU requires its members to declare their faith in Jesus Christ "as their saviour, their Lord and their God", and requires those who want to sit on its committee to sign a doctrinal basis of faith declaring, among other things, that the Bible is the infallible word of God and the "supreme authority in all matters of belief and behaviour". . . .

Tim Diaper, the president of the Christian Union at the University of Essex, said of his student union: "The action of the student union is an attempt to deny us as a body of followers of Christ, the ability to ensure that our leaders must be Christian, living a godly life that is guided by the truths of the Christian faith."

But the debate has not received the universal backing of all who profess a Christian faith.

Peter Ellender, a Christian student at King's College London, fears things have got out of hand. "I'm surprised it's blown up to the point where people are throwing legal threats. That's where you need to stand back and say: 'Hold on, I think we're being a bit silly here. Isn't there a way this can be sorted out through rational dialogue?' ". . .