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.

Thursday, June 5, 2008

Catholicism and the Practice of Law

Another student in my Jurisprudence Seminar wrote:

[T]hroughout my reading of the Compendium in this class, I was so surprised and refreshed by the ideas expressed!  My experiences coming from a Southern Baptist background have been all about fire and brimstone.  Not so with the compendium, it’s very rational and logical thoughts and arguments that hold true to all people, regardless of their religious beliefs.  I found myself asking why other denominations don’t discuss issues the way the compendium does. 

            I think this course really opened up the question of how does Catholic legal thought affect how we practice law?  Law school teaches us to detach ourselves from strong beliefs or opinions, and only look at the issues in a rational and logical manner.  I’ve often compared the rigors of law school to sucking the soul dry.  It tends to make you forget your passions, and beliefs, and why you came to law school to begin with.  I came because I had strong beliefs and wanted to make a difference.  I think Catholic legal thought and the book “Recovering Self-Evident Truths” re-instates those passions that many law school students lose along the way.  It reminded me that the practice of law does not have to be cold and detached, but can be meaningful and pursue ethical goals.  For example, every first year law school student learns in torts that there is no legal duty to save a person from drowning if you have not already undertaken a duty.  But really, is that ethical?  As Abraham Lincoln stated, “Some things legally right are not morally right”.  I believe that Catholic legal thought and this book is trying to teach that just because we may choose to practice law as a profession, it does not mean that we have to accept the black letter law as the final say and not question it.  Perhaps, as an ethical lawyer, we should push to set new precedents that take into account the dignity of every human being and try to impose higher ethical duties within the law.

Wednesday, June 4, 2008

Solidarity, Subsidiarity, and the Consumerist Impetus in American Law

This past spring I taught a jurisprudence seminar organized around "Self-Evident Truths:  Catholic Perspectives on American Law" with readings also chosen from parts of the Catechism, Compendium, various encyclicals, and a pastoral letter.  I greatly enjoyed the course, and although I have not yet read the student evaluations, they seemed to enjoy it also.  Here is the first (of maybe two or three) student comments, reflections, and questions that I'll post.

After reading Rob Vischer's chapter - title above - one student wrote

I've never really thought too much about this topic, especially in the legal context that Vischer writes about.  I guess since I'm not a hugely religious person, it has never occured to me that the law could correspond to morality.  I've spent almost three years now in law school, and it seems that all my professors have been stressing that the law and morality are in fact two distinct concepts.  I never questioned it and just accepted that this is how it is and should be.  No matter the client or his plight, my job would be the same - to provide competent representation and advocate for the client's rights.  Calling it "consumerism" really drives this point home.

Is this the typical state of affairs at most law schools?  Is the separation of law and morality an assumed part of the cultural air breathed in most law schools and classrooms?

This student then turns his attention to the substance of Vischer's essay, wondering if it isn't a bit utopian.  He says that Vischer's ideas sound great

but [they] could only work if everyone practice [principles of solidarity and subsidiarity]/  For example, if I am ready to "lose myself for the sake of my neighbor, but my neighbor would not do the same, then I stand to be exploited by my neighbor (and anyone else who doesn't practice my same values).  I suppose you could say that a believer has to endure whatever consequences arise if he is to live up to God's promise, but how practical is this, really?  I just think you can only be as nice as the world is to you, or you'll always finish last.

Rob (or anyone else), how do you answer this student?  Must there be reciprocity for Catholic prespectives to work?  Do nice guys necessarily finish last?  Is finishing last the worst thing in the world?

Tuesday, June 3, 2008

Civility?

Michael P. posted today on the Catholic Civility organization.  I did not sign their statement, “A Catholic Call to Observe Civility in Political Debate,” which was issued last fall.  I also did not sign “A Catholic Response to the “Call for Civility,” which followed.  I’m all for civility in politics and every other arena of life, but one reason I did not sign the “Call for Civility” is its ambiguity, or at least my perception of ambiguity.  Among other items, the Call for Civility includes the following: 

1.      As Catholics we should not enlist the Church’s moral endorsement for our political preferences.

2.      Bishops, and all involved in the leadership of The Church, should not permit The Church to be used, or appear to be used, as a partisan, political tool.

3.      As Catholics we must learn to disagree respectfully and without judgment to avoid rudeness in expressing our opinions to those whom we suspect will disagree with us, or in reacting to others’ expressions of opinion.

4.      As Catholics we should never lose faith in the power of reason – a unique gift from God to mankind – and we should always keep ourselves open to a reasoned argument. In this spirit we should defend our views and positions with conviction and patience, but without being obnoxious or bullying.

As to the first item, what does “moral endorsement for our political preferences” mean?  Does one violate the Call for Civility, for instance, if one argues that in Catholic teaching abortion is different in kind from issues such as elimination of poverty or even the death penalty?  It seems to me that this perfectly civil and reasonable type of argument could be seen as violating the pledge by enlisting the Church’s moral authority for one’s political preferences.

As to the second item, what does it mean for the Church to “appear to be used as a partisan political tool?”  Did Archbishop Chaput violate the Call when he said that those who support pro-choice candidates "need a compelling proportionate reason to justify it.”  If so, the Call, IMHO, is much too broad.

As to the third item, what does it mean to disagree “without judgment”?  All disagreements surely involve judgments.  That is, after all, what gives rise to the disagreement in the first place.  If, as would be a fair assumption, the “without judgment” calls for the partisan to refrain from personal attack or judgment of motives, then I am on board although the statement could be clarified to make the point more clearly.

As to the fourth item, what does “without being obnoxious or bullying mean”?  Calling someone a name – like “Rambo Catholic” or “baby killer” - seems obnoxious and uncivil to me.  These sorts of name calling don’t advance the debate and display a lack of respect for the other. But, I know several nice people who think it uncivil, rude, impolite, and obnoxious to speak of abortion as homicide, murder, or even the killing of an innocent human being.  Some of these folks take umbrage at the term “pro-abortion” while insisting on using the term “anti-abortion” instead of “pro-life.”

Before I sign off on “a Call for Civility,” I would want to know a lot more about the nature of the “incivility” that gave rise to the Call and more clarity as to what is meant by “civility.” 

Agree or disagree?  If you disagree, please do so civilly.  Thank you.

A Challenge to Engage

wlIn the June 8 issue of Our Sunday Visitor, editor John Norton issues the following challenge:

Here's a challenge -- and it's an important one. Read the following brief letter I received today, and come up with a succinct, convincing answer to it. The writer was referring to our full-page article about the Catholic governor of Kansas, who recently vetoed a bill regulating late-term abortions ("Catholic governor vetoes late-term abortion bill," May 11). Her spokeswoman told us that Sebelius was personally opposed to abortion, but was committed to "uphold[ing] current Kansas law."

Here's the letter I received, from a reader in Wichita, Kan.:

"I have no difficulty with our governor espousing her constituency's views publicly, while maintaining differing views privately. Politicians should not be expected to evaluate all proposed legislation according to their personal convictions.

"What if our governor were Islamic instead of Catholic?" the writer asks.

***

So where do we draw the line? How comfortable can Catholic politicians or the rest of us be with our beliefs informing not only our personal, private lives but also our other daily interactions?

***

Let me know how you see the answer, by writing, or emailing [email protected]. (And let me know if you're willing to let me publish your answer.) I look forward to hearing from you.

The question of the public nature of our faith seems a fitting one – one that we have addressed in various ways over the years on MOJ – for those interested in the development of Catholic Legal Theory.  In fact, if we don’t have answers to this question, can there be such a thing as Catholic Legal Theory?  If you feel so inclined, please email John Norton your answers.  Also, feel free to email them to me for posting on MOJ.

The Great Immigration Panic

The NY Times has an op-ed, with which I agree, on what it calls "The Great Immigration Panic."  (HT: Prof. Steve Legomsky) Here is a snippet:

Someday, the country will recognize the true cost of its war on illegal immigration. We don’t mean dollars, though those are being squandered by the billions. The true cost is to the national identity: the sense of who we are and what we value. It will hit us once the enforcement fever breaks, when we look at what has been done and no longer recognize the country that did it.

A nation of immigrants is holding another nation of immigrants in bondage, exploiting its labor while ignoring its suffering, condemning its lawlessness while sealing off a path to living lawfully. The evidence is all around that something pragmatic and welcoming at the American core has been eclipsed, or is slipping away.

An escalating campaign of raids in homes and workplaces has spread indiscriminate terror among millions of people who pose no threat. After the largest raid ever last month — at a meatpacking plant in Iowa — hundreds were swiftly force-fed through the legal system and sent to prison. Civil-rights lawyers complained, futilely, that workers had been steamrolled into giving up their rights, treated more as a presumptive criminal gang than as potentially exploited workers who deserved a fair hearing. The company that harnessed their desperation, like so many others, has faced no charges.

Immigrants in detention languish without lawyers and decent medical care ...

The restrictionist message is brutally simple — that illegal immigrants deserve no rights, mercy or hope. It refuses to recognize that illegality is not an identity; it is a status that can be mended by making reparations and resuming a lawful life. Unless the nation contains its enforcement compulsion, illegal immigrants will remain forever Them and never Us, subject to whatever abusive regimes the powers of the moment may devise.

Every time this country has singled out a group of newly arrived immigrants for unjust punishment, the shame has echoed through history. Think of the Chinese and Irish, Catholics and Americans of Japanese ancestry. Children someday will study the Great Immigration Panic of the early 2000s, which harmed countless lives, wasted billions of dollars and mocked the nation’s most deeply held values.

Monday, June 2, 2008

Happiness and the Practice of Law Continued

And this from Prof. Brian Tamanaha:

"The thoughtful email response you posted from the lawyer was depressing, and carries the ring of truth.  It encapsulated the situation I described in Chapter 8 (Instrumentalism of the Legal Profession) of Law as a Means to an End--the lawyer even used this very phrase.

That's how it is, and I don't think much will change, as it is the product of deep structural factors (comptetive nature of legal business, huge student debt, pervasive instrumental view of law). 

The hard question is whether or how legal academics who teach professional ethics courses can bring this understanding of the situation into the course in a way that is relevant to their future as lawyers."

Any thoughts?  And, what about those of you with more positive stories.  How has law been a vocation for you?  How have you integrated the life of a lawyer into the rest of your life?

On Happiness and the Practice of Law Continued

One of my students, Raymond Denecke (JD, 2009) responds to the thread on Happiness and the Practice of Law.  He responded a week ago, but I failed to post while at the Conference of Catholic Legal Scholars annual conference in Seattle.  (As an aside it was a great gathering, and I am thankful for Russ Powell's leadership in organizing the conference).  So here, belatedly, is Ray's response: 

"I am writing in response to your recent MOJ post: Sex, the Married Man, and the Practice of Law.  I have two views regarding your discussion and revelation that some feel they can not live truly happy and fulfilled lives.  On the one hand, I think the legal profession, like any other, is what a person wants it to be.  Some go into law to make money, others to satisfy a type A personality, some for altruistic reasons, and others for a combination of these or for other reasons altogether. 

For many, the study and practice of law is not what they think it will be once they commence a legal education or profession.  For instance, I had a notion of what law school would be like, and found that it is completely different than my idyllic fantasy world of law school.  That is not to say that I do not enjoy law school, because I do.  I look forward to the challenges I face everyday.  But, there are other students who had similar romantic notions about law school and the legal profession.  Unlike me, some of them cannot stand law school but continue for reasons that I do not know or cannot comprehend.  I know a couple of law students who hate law school but feel that it would be a disservice to their families/parents to quit and start in a new field.  Unfortunately, that attitude then follows them when they go out to work in the legal profession.  Perhaps that is why some feel that the law will not be the catalyst to a happy, fulfilled life. 

On the other hand, I can relate to your student who felt that she could not be happy.  While I enjoy law school and look forward to the day that I begin my legal career, there are days that I question my decision to go to law school.  On those days, I sometimes feel as though I have simply settled for whatever happened in my life and that what did happen was, perhaps, beyond my control.  Not to say I didn't take proactive steps in my pursuit of a legal education.  But that feeling sometimes carries over into other aspects of life and I think all aspects ultimately engage one with the others to the point where a person may feel that he or she will not achieve, or can not hope for true happiness, true love, and true joy.  And this feeling may come from the idea that people settle in life.  And I don't mean they settle down, I mean they settle for whatever comes their way instead of going beyond whatever happens and trying to make something happen. 

I also think a lot of people, law students included, like to consider what might have been had they aspired to something else and actually put forth an effort to achieve that.  As all this relates to the legal profession, I believe that students have their ideas about the legal profession, they learn otherwise in law school, but feel that they have gone so far already that giving up would be silly or whatever.  So, when they are out in the world, working, they may not be truly happy because they expected something else from the legal profession and it did not deliver.  And outside of legal academia, I am not sure how the law can be philosophically, spiritually, emotionally, or culturally fulfilling.  Maybe you can enlighten me." 

Monday, May 26, 2008

Archbishop Chaput on "Catholics for Obama"

In a recent column, Denver's Archbishop Chaput responded to a group called "Catholics for Obama" who had quoted him without providing the full context.  After confessing his own support (which he now views as midguided) for a pro-choice candidate decades ago and after noting that he "can't name any "pro-choice" Catholic politician who has been active, in a sustained public way, in trying to discourage abortion and to protect unborn human life -- not one," Chaput reiterated that Catholics who support Obama or any other pro-choice candidate "need a compelling proportionate reason to justify it. What is a 'proportionate' reason when it comes to the abortion issue? It's the kind of reason we will be able to explain, with a clean heart, to the victims of abortion when we meet them face to face in the next life - which we most certainly will. If we're confident that these victims will accept our motives as something more than an alibi, then we can proceed."

For his full statement, click here.

Sunday, May 25, 2008

On Happiness and the Law

Here is the response of one attorney to my recent post, "Sex, the Married Man, and the Practice of Law."  I would appreciate other testimonies - both positive and negative - as well as advice for those who struggle with their law careers.

Prof. Scaperlanda,
        I read your recent post on happiness where you note that "in short, this student – and I don't know if she is part of a small minority or a majority of students – couldn't dare to hope for true happiness, true love, true contentment, and true joy.  Like Augustine, a restlessness seemed to reside in her heart, but unlike Augustine, she seemed to conclude that the search would be too painful and ultimately prove fruitless.  Therefore, the restlessness needed to be muffled."
      You note that you have foundational questions which you deal with in the second half of your course, namely "How does the law fit into this vision for my life?  Is a legal career a vocation or merely a means to an end – monetary or otherwise?  Can I live an integrated life or must I fragment myself to be a successful attorney?  How do I balance work and family?  Is it possible to live a happy fulfilled life?  Is it possible to live a happy and fulfilled life and be an attorney?"
      I have been practicing law for roughly three years now, have taken two bar exams, and work for a small Midwestern town. I consider that I am probably far enough into the practice of law to have taken its measure, and can only now begin to deal with the questions you have asked. Balancing work and family is relatively easy with this firm, due to low billable-hour requirements. Nonetheless, I am not happy in the firm, and despite suggestions that a change of firm is what I need, I suspect that given the reasons for my unhappiness are more related to the law itself.
     I would say that, due to our system of law as it is now, it takes a very certain kind of person to practice law and be both happy and successful doing so. In any given area, one must be willing to both love the law, and to divorce oneself from exploration of the law in a philosophic manner. Equity, the incredible and wonderful modifier of the law, is dead when not directly encoded. One rarely gets to make "good faith" arguments that some area of the law ought to be changed, because such arguments are made almost always on appeal, and no person or corporation is mad enough to appeal given the costs in any suit. Therefore, judges are often not interested in arguments from equity or reason, and are truly only interested in if one's client wins or loses on the letter of the law. In short, we now live in a system of complete legal positivism. The only place one finds arguments not based in the code is usually in procedural venues, where the court is often free to take any approach it pleases, despite the rules of procedure saying otherwise (soon-to-be lawyers take note, if you were not told this already in your civ. pro. class - the judge always wins until you convince the appellate court otherwise).
    And these are just a few of the problems within the law itself. If one works for a firm, then one must always practice "partnership happiness" law, whereby each partner with whom one works must be kept utterly happy - otherwise, it is a ding in the six-month associate review. In such reviews, the focus is always on the negative, and rarely on the positive. The hours billed are rarely high enough (even if the work flow comes through the partners), the analyses of the law never in-depth enough. And, of course, in a small firm, one is never paid quite enough to pay down the law school loans significantly.
   In short, practicing law and achieving happiness depends greatly on one's turn of mind. If one is a thoroughgoing pragmatist, and willing to practice law simply as a means to an (eventual) economic end, then one will be happy in law. If one is idealistic, and practicing in an area where such ideals are appreciated (civil rights / constitutional law), then one will likely be happy. If one is curious about the philosophy of law, and are practicing law (and not in academia), then one will likely be disappointed and frustrated, and with a large amount of law school loans on one's back, likely to be trapped and quite unhappy. Then, it is essentially waiting for partnership, 7-10 years down the road, where an attorney may be paid closer to what he / she earns for the firm, and can begin paying off debt from school at a greater than minimal-interest rate.
   I suppose, then, that I am somewhat pessimistic about the ability to be happy with law practice as anything other than a means to the end of supporting one's family and paying off debts. I do not find it intellectually, spiritually, or even ideologically fulfilling, and I do not see that it could ever be so for most people.
Sincerely,
XXXXXXXXXXXXX

Saturday, May 24, 2008

Sex, the Married Man, and the Practice of Law

My Professional Responsibility (PR) course is taught in two halves.  The first half uses problems to focus on the Model Rules of Professional Responsibility.  Although the larger – more foundational and fundamental issues – arise and are discussed, they take a backseat to the Rules.  This part concludes around the time of the MPRE. 

During the second part of the course, the foundational issues come to the fore through the use of film, novel, and guest speakers using Shaffer & Cochran’s four models of lawyering as a framework.  We watch “A Man for All Seasons” and “To Kill a Mockingbird.”  We read “The Death of Ivan Ilyich.”  And, we have guest speakers, including lawyers who are recovering alcoholics and who work with lawyer assistance programs.  The focus here is on questions such as what is my life about?  How does the law fit into this vision for my life?  Is a legal career a vocation or merely a means to an end – monetary or otherwise?  Can I live an integrated life or must I fragment myself to be a successful attorney?  How do I balance work and family?  Is it possible to live a happy fulfilled life?  Is it possible to live a happy and fulfilled life and be an attorney?

With this background, I turn to Rob’s recent post on “Sex and the Married Man.”  In that post, he quotes a New York Magazine article:

A relationship is a myth you create with each other. It isn’t necessarily true, but it’s meaningful. The key to that myth is that the other person is enough for you. You know in your head that another person isn’t enough for you. But if you don’t honor the myth, then it crumbles.

I learn so much from my students.  A couple of years ago, a student in my PR class was addressing some of these foundational issues and it struck me - like a brick hitting me between the eyes – that a number of students, including this particular student, didn’t believe that they could live truly happy and fulfilled lives.  For these students, “happiness is a myth you create.  It isn’t necessarily true, but it’s meaningful.  The key to that myth is that the life you have settled for is enough for you.  You know in your head that it isn’t enough for you.  But if you don’t honor the myth, then it crumbles.”  In short, this student – and I don’t know if she is part of a small minority or a majority of students – couldn’t dare to hope for true happiness, true love, true contentment, and true joy.  Like Augustine, a restlessness seemed to reside in her heart, but unlike Augustine, she seemed to conclude that the search would be too painful and ultimately prove fruitless.  Therefore, the restlessness needed to be muffled.

This classroom epiphany caused me great sadness.  Two questions.  Have others seen this in some of their students, classmates, or fellow lawyers?  And, how can we – I – model our lives and teaching to foster a sense of hope in these students about to embark on a legal career?