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, April 10, 2009

John Allen on the Obama/ND Issue

John Allen's comments on ND's invitation to Obama strike me as extremely sensible.

Tuesday, April 7, 2009

Subsidiarity and the Financial Crisis

Today's article of the day on the First Things "On the Square" site is my essay "Subsidiarity and the Financial Crisis." In it, I discuss one of the aspects of the debate about legislative responses to the financial crisis that is not receiving much attention in the press coverage of the financial crisis -- federal preemption of state consumer protection laws.  However, preemption questions are at issue in an important case currently before the Supreme Court, Cuomo v. Clearinghouse, and are one of the reasons that the two Republican members of the Congressional Oversight Panel on Regulatory Reform withheld their support from the Panel's recent Special Report on Regulatory Reform, which recommended abolishing federal preemption.  [Incidentally, I highly recommend that report for a succinct explanation of the regulatory failures leading to the current crisis; the dissenting minority includes its own report, providing a nice set of perspectives on these issues.]

In my First Things essay, I argue that the principles of subsidiarity and solidarity might be useful in analyzing this issue.  I write:

In applying the principle of subsidiarity, we are asked to give preference to governance at the most local level at which a government’s purposes can be achieved. To the extent that the government’s purposes in preventing future financial crises include assessing the appropriate limits to greed, or setting an appropriate line between the “hard sell” and outright fraud, perhaps this could be achieved more effectively at the state level, even at the cost of the uniformity and efficiency available at the federal level. The faces and tactics of the greedy and the fraudulent look different in urban areas with large minority communities than in suburban areas with largely white populations. In the urban areas, subprime loans tended to be pushed on borrowers by lenders anxious to lend at rates that are higher than market justified. In the suburban areas, in contrast, mortgage fraud was more likely to involve participation by borrowers themselves, who inflated their incomes and accepted unjustified appraisals. This sort of a differentiated understanding of the different categories of culpability is easier to achieve at the local level. Similarly, judgments about the point at which legislative curbs on greed start to compromise the vitality of credit markets could vary in different states. The way in which greed and fraud affects its victims is also subject to regional variation, perhaps explaining why local enforcement officials have proven to be more adept at recognizing predatory lending earlier than federal officials.

What state governments offer their citizens that is not so readily available at the federal level is the more intimate contact that fosters solidarity, something that the Church insists must moderate the delicate application of subsidiarity to economic activity.

If Women had been Bishops

I realize that the conversation has shifted to same sex marriage, but I'd like to get back to Michael P's original comments in connection with the recent NYT article about the clergy sexual abuse scandal:  "[These are the men--the men!--whose insights regarding the complexity of human sexuality we are expected to genuflect before.  Gimme a break.  If women had been bishops--indeed, if mothers had been bishops--would this have happened?]"

I've often thought the same thing.  If there had been women with authority in the Church in most of the meetings between bishops and lawyers as the allegations of sexual abuse began to surface, I do think that things would have been handled differently.  I do not think that those women would have needed to be priests, though, to be women with authority in the Church.  Personally, I can accept that there might be a sacramental role in the Church that is uniquely suited to men.  However, I do not understand why such a unique sacramental role should, in itself, preclude women from holding more positions of authority in the Church, as either consecrated or lay women.

I think that if there had been women with authority in the Church in those early meetings between the bishops and the lawyers, and most particularly if those women had NOT, themselves, been priests, then there would have been some people in those rooms who could have identified more with the victims than with the priests.  And I DO think, as Michael P. suggests, that that identification would have been intensified if some of those women in the room were also mothers.  If those women had positions of authority in the Church, I do think this whole scandal would have been handled better.

Friday, April 3, 2009

Acknowledging Suffering

A reader had this reaction to my post about acknowledging the suffering involved in raising a child with a disability:

For me, one of the most alienating aspects of much that has been written from a religious perspective about life with a disabled child is the constant stress on how wonderful such children are, and how rewarding life with them can be.  It is as though scholars and others are so frantic to avoid anything that sounds remotely pro-choice that they thrust aside the very real, constant, and profound suffering that parents and siblings of a disabled child must inevitably face.  This attitude can itself cause suffering, because it adds guilt to the already heavy burden, guilt at the very fact that the parents and siblings suffer instead of rejoice.

 As the parent of a disabled child, I deeply resent those who do not have disabled children who tell me that I ought to rejoice in my parenthood, implying that I am wrong to despair.  This is the same resentment that I used to feel when at parents' meetings at my son's elementary school, when other parents tried to lecture me on how it was my fault that he did not do his homework, or told me (as frequently happened) that he would do his homework if only I told him that he could not watch TV until it was completed.  It is the same resentment that I felt when others in supermarkets would glare at me for retaining insufficient control over my child, adding shame to my already long list of emotions.  It is a tragedy when the acquisition of empathy depends on whether one has actually undergone the same experience, as opposed to learning about others who do.  I remain hopeful that humans can learn about what it is like to have a disabled child or sibling without actually undergoing the experience themselves, but I have seen no evidence to support that hope.

The suffering needs to be recognized and accepted as part of the whole experience of having a disabled child, as well as the joys and rewards.

This observation strikes me as profoundly moving and universally applicable:  "It is a tragedy when the acquisition of empathy depends on whether one has actually undergone the same experience, as opposed to learning about others who do."  In other words, it is a tragedy when we lose our capacity for empathy.

World Autism Day

If you noticed a flurry of news stories about autism yesterday, it's because it was World Autism Awareness Day.  I didn't know about it ahead of time, but just coincidentally the night before I had gone to see a truly phenomenal Australian movie about a family that includes an autistic teenager, The Black Balloon.  I highly recommend it, as a unflinchingly honest look (despite the too-cutesy ending) at the very real heartbreak (and the very real humor) involved in loving a person with autism.  The movie focuses on the impact on the brother of the autistic son, who is an "average" 16-year old kid desperately wishing his brother would "get better."  I saw it with my own 16-year old son, who does more than his fair share of dealing with the more difficult autism-related complications of growing up with his little brother (who has both Down Syndrome and a form of autism).  We both cried during the movie -- both with tears of laughter at times, because we recognized ourselves in some scenes -- and me (but NOT my 16-year old son, I stress) because I cry very easily at sad or sappy scenes in movies.

Although I'm as guilty of stressing the joys and rewards of raising a child with a disability as anyone, I do think it's important to be honest about the suffering and the costs sometimes involved.  It's not all noble, and it doesn't always turn out all right, despite the best of intentions.  If you're not too depressed by Rob's recent post, here's another recent brutally honest essay about raising a son with autism: The Monster Inside my Son, by Ann Bauer.  

What does this have to do with Catholic legal theory?  I think that disabilty rights theorists have to think more about and address more directly the reality of suffering, a topic that Catholic theology might have a lot to say about.  I also think that an honest confrontation with the difficulties involved in life with disabilities is important to many social policies decisions affecting people with disabilities and those who love and support them.

Economic Downturn and the Legal Profession

Adam Cohen had an excellent editorial in yesterday's NYT about the challenges and opportunities that the economic downturn poses for the legal profession.  He suggests the following "silver linings" -- all of which will be perceived as enormous challenges for the institutions involved.  I think I tend to agree with him, though, that these sorts of steps are inevitable, and probably for the good of the legal profession.  Any other reactions?

1.  Big firm salaries will be reined in.  He writes:

Years ago, law firm starting salaries were not that different from government or public-interest jobs. But the gap has become a chasm. First-year salaries at top firms are around $160,000, compared with $48,000 to start for state and local prosecutors and $40,000 for legal-services lawyers. New associates often earn more than the judges they appear before.

The downturn will probably rein in salaries at the high end. Top firms are already under pressure to lower the $160,000 starting salary; one industry-watcher says it could fall as low as $100,000. And fewer firms will feel the need to pay the top salary.

Lower pay should mean that associates will not need to work the grueling hours many have been forced to. And it will mean less pressure to go into private practice for law graduates who would rather do something else.

2.  Law school tuition will have to be reigned in.  He writes:

For years, law school tuition rose along with big-firm salaries. Between 1990 and 2003, the cost of private law schools rose at nearly three times the rate of consumer prices. The average graduate now leaves with more than $80,000 in debt. In one survey, 66 percent of students said debt prevented them from considering government or public-interest jobs.

If the downturn is prolonged, law schools will need to keep tuition and other costs in check so students do not graduate with unmanageable debt. More schools may follow the lead of Northwestern, the first top-tier law school to offer a two-year program.

3.  Law school curriculums will have to be reformed.  He writes:

Law schools may also become more serious about curriculum reform. The Carnegie Foundation for the Advancement of Teaching released an influential report that, among other things, urged law schools to make better use of the sometimes-aimless second and third years. If law jobs are scarce, there will be more pressure on schools to make the changes Carnegie suggested, including more focus on practical skills.

They may also need to pay more attention to preparing students for nonlegal careers. Law graduates have always ended up in business, government, journalism and other fields. Law schools could do more to build these subjects into their coursework.

Wednesday, April 1, 2009

Engendered Differences

Miranda McGowan at U. San. Diego Law School just posted an interesting article:  "Engendered Diffferences."  Here's the abstract:

This article presents evidence that men and women have very similar cognitive abilities, personality traits, and interests; immutable sex differences on these fronts do not limit an individual's potential. Ironically, however, this conclusion suggests that achieving substantive sex equality is harder than we have before imagined. We have created difference and inequality despite our sameness, partly because of our irresistible cognitive urge to categorize people on the basis of sex and the systematic errors in judgments that result from that categorization. The research presented in this article provides the basis for correcting these false stories that prop up social structures that lead men and women to have such dissimilar lives, and women to have worse ones. One important implication of this research is that the antidiscrimination principle applies to sex categories with greater force and has greater scope than is commonly thought. Public and private discrimination on the basis of sex is wrong because, for types of things the law cares about (such as work or childrearing), men and women have the same capabilities and interests. Sex equality, however, will require far more than a greater commitment to antidiscrimination. Both men and women will have to make different choices about the kinds of work to pursue and how to divide up the work of caring for children and home between them. They will not do so without significant incentives from the government, and sex neutral policies will fail to change these ingrained patterns.

I'm looking forward to reading it, because it sounds as though her ultimate conclusion includes an argument for significant government support and deliberate attention to the cost of childraising.  I'm interested to see how she arrives there from her premises.  But something that strikes me from the abstract is that she suggests that the types of things the law cares about are "work or childrearing", and in those two areas, men and women have the same capabilities and interests.  She doesn't mention "childbearing", which is clearly one area in which men and women do not have the same capabilities.  (Yet, anyway.  Who knows where the brave new world of embryonic stem cell research might take us?)

Asylum for Homeschooling?

A German couple is seeking political asylum in the U.S., alleging they are being persecuted for their evangelical Christian beliefs which lead them to homeschool their children.  According to this article, German state constitutions require children to attend schools.  Parents who try to homeschool their children can be fined or imprisoned, and even have their children taken away by social services officials.

I find the rationale for this requirement quite puzzling.  At least as explained by the German consul general for the Southeast U.S., as quoted in this article:

For reasons deeply rooted in history and our belief that only schools properly can ensure the desired level of excellent education, we . . . go a little bit beyond that path which other countries have chosen.

Another person interviewed in the article is Bernadette Meyler, Cornell Law School, who suggests

The idea is homeschooling might lead to the emergence of separate societies that would not share the same vision of the (German) state.

I would think that Germany's history would suggest that protection of individual conscience claims would be of utmost importance, even at the possible expense of some "excellence" in education, or a united vision of the State.

Can anyone shed some light on Germany's homeschooling policies, or the likelihood of success of this couple's U.S. asylum claim?

Sunday, March 29, 2009

"You have a marvelous virgin!"

Do you think it's time for the State Department to spend a little more time briefing top officials?  The Catholic News Agency reports this exchange between our Secretary of State and the Rector of the Basilica of Our Lady of Gaudalupe during Clinton's recent visit to Mexico:

Msgr. Monroy took Mrs. Clinton to the famous image of Our Lady of Guadalupe, which had been previously lowered from its usual altar for the occasion.

After observing it for a while, Mrs. Clinton asked “who painted it?” to which Msgr. Monroy responded “God!”

The Virgin quote was Mrs. Clinton's remark to Mexicans gathered to greet her as she left.

Speculating about Lazarus

Today's gospel reading, John's account in Chapter 11 of Jesus raising Lazarus from the dead, is one of my favorites.  In one of his books (Drawn into the Mystery of Jesus through the Gospel of John), Jean Vanier speculates that Lazarus was perhaps mentally retarded.  Why else would a grown man in those days be living with his two grown sisters?  Might that explain the special love that Jesus clearly had for Lazarus and his two sisters, Mary and Martha? 

I also love that reading because it continues the story of Jesus' fascinating relationship with Mary and Martha.  This story always seems to me a sort of vindication of busy-bee Martha.  Remember, this is the same Martha who was rebuked by Jesus for spending too much time with the housework, and not enough time just listening to his words, like her sister Mary.  In this story, Martha is bustling around as usual, going out to meet Jesus on the road when she hears he's on his way, while Mary stays home, weeping.  When Martha finds Jesus, she rebukes him for dawdling, telling him he's too late.  In response, we get what John Paul Paul II in Mulieris Dignitatem called one of the most important exchanges in the Gospel.  It is to Martha that Jesus utters these words "I am the resurrection and the life: whoever believes in me, though he should die, will come to life; and whoever is alive and believes in me will never die."  And it is busy-bee Martha who is the first person who the Gospels have saying something like this: "I have come to believe that you are the Messiah, the Son of God: he who is to come into the world."