John Roberts, Conservative

Editor’s NoteThis piece is part of the Ius & Iustitium series on the Supreme Court’s 5-4 decision in June Medical Services, L.L.C. v. Russo, striking down Louisiana’s abortion restrictions. The contributors to Ius & Iustitium will be offering short essays focusing on different aspects of the Court’s decision. A post collecting the essays will be published at the end of the series.


The Chief Justice’s decision to concur in the judgment in June Medical Services, L.L.C. v. Russo illustrates the usual political phenomenology of conservatism as the alleged antithesis to the principles of the liberal revolutions. Jaime Balmes, one of the great Catholic political philosophers and theologians of the 19th century, described the movement of all conservative political action in an 1844 article about the rise of moderate and conservative parties in Spain:

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True and False Humility

Editor’s NoteThis piece is part of the Ius & Iustitium series on the Supreme Court’s 5-4 decision in June Medical Services, L.L.C. v. Russo, striking down Louisiana’s abortion restrictions. The contributors to Ius & Iustitium will be offering short essays focusing on different aspects of the Court’s decision. A post collecting the essays will be published at the end of the series.


A brief observation about the problems of judicial Burkeanism: In June Medical LLC v. Russo, the Chief Justice provided the decisive fifth vote to invalidate Louisiana abortion regulations, writing that the regulations were on all fours with similar Texas abortion regulations invalidated by a 5-3 vote four years ago in Whole Womens’ Health v. Hellerstedt. Although the Chief dissented in the earlier case, he claimed that his vote in June Medical was dictated by stare decisis. In the key passage of his concurrence in the judgment, the Chief appealed to the Burkean virtue of epistemic humility:

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Edmund Burke and the Tragedy of Conservatism

Editor’s NoteThis piece is part of the Ius & Iustitium series on the Supreme Court’s 5-4 decision in June Medical Services, L.L.C. v. Russo, striking down Louisiana’s abortion restrictions. The contributors to Ius & Iustitium will be offering short essays focusing on different aspects of the Court’s decision. A post collecting the essays will be published at the end of the series.


In his appalling invocation of the principle of stare decisis in concurring with the United States Supreme Court’s overturning of a Lousiana statute meant to call abortionists’ bluff on the claim that killing babies is “health care,” Chief Justice John Roberts quotes a famous passage of Edmund Burke’s Reflections on the deference due to the wisdom of the ages. Several commentators have protested at this abuse of Burke’s principle. Thus, Yuval Levin points out that Burke himself held that precedents should only hold when they fulfill certain conditions:

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Don’t Let the Sunshine Fool You

Editor’s Note: This piece is part of the Ius & Iustitium series on the Supreme Court’s 5-4 decision in June Medical Services, L.L.C. v. Russo, striking down Louisiana’s abortion restrictions. The contributors to Ius & Iustitium will be offering short essays focusing on different aspects of the Court’s decision. A post collecting the essays will be published at the end of the series.


The 5-4 decision in June Medical Services, L.L.C. v. Russo is bound to satisfy no one. On one hand, the conservative Chief Justice John Roberts voted with the four liberal Justices to overturn Louisiana’s abortion restrictions. On the other hand, Roberts’s opinion, which as the narrowest concurrence is at least presumptively the controlling opinion, narrowly decides the case and represents in some respects a repudiation of the approach taken in Whole Woman’s Health v. Hellerstedt. On the whole, though, it is hard to see this as anything other than a major defeat for pro-life activists. The scope of the defeat, however, may not be fully apparent. 

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The Significance of Roman Law for the Development of European Law

by Wolfgang Waldstein[1]

The Roman jurists, quite matter-of-factly, recognized natural law to be an inherent normative order for mankind, recognizable through reason and, thus, applied it in concrete decisions. With this work, the Roman jurists developed a concrete knowledge regarding the practice of natural law, thereby making it a historic reality. Over time, the deviations from natural law, which existed in the old Roman law, were perceived more and more as being unjust. Through countless individual decisions, these were corrected by the Roman jurists, in order to be able to arrive at just decisions. This work by the Roman jurists was conducted over a time period of nearly 500 years, from the 2nd century BC to the 3rd century AD. As was mentioned in the introduction, the results of this work were published in the year 533 AD by Emperor Justinian as one of his codes of law, in a work known as the Digest. The rediscovery of this work in the Middle Ages and the study of it at the original academy of the artes in Bologna, resulted in this school’s becoming the very first university in Europe. This university then influenced the entire further development of legal culture in Europe. Upon this foundation, the “natural law codes ”, the General Prussian state law of 1794 (AL), the Napoleonic Code of 1804, and the 1811 Civil Code of Austria (ABGB) were created. Based on this, the ABGB, even today, can say in § 16: “Every person has innate rights, already intelligible through reason.”

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Common-Good Constitutionalism: Collected Links

Common-Good Constitutionalism: Collected Links

This post collects all my work to date on “common-good constitutionalism,” including both online articles and blog posts. (Thanks to the editors of Mirror of Justice for permission to cross-post the links that appeared there first).

The entries are arranged, not in chronological order, but in order of importance to the project (in my own view). I will update this post occasionally as new work appears.

(1) “Common-Good Constitutionalism”
https://www.theatlantic.com/ideas/archive/2020/03/common-good-constitutionalism/609037/

(2) “Common-Good Constitutionalism: A Model Opinion”
http://iusetiustitium.com/2020/06/17/common-good-constitutionalism-a-model-opinion/

(3) “Deference and the Common Good”
https://mirrorofjustice.blogs.com/mirrorofjustice/2020/05/a-confusion-about-deference.html

(4) “Abuses of Power”
https://mirrorofjustice.blogs.com/mirrorofjustice/2020/04/abuses-of-power.html

(5) “On ‘Common-Good Originalism’”
https://mirrorofjustice.blogs.com/mirrorofjustice/2020/05/common-good-originalism.html

(6) “Interview on Common-Good Constitutionalism (English Translation)”
https://mirrorofjustice.blogs.com/mirrorofjustice/2020/04/common-good-constitutionalism-interview-english-translation.html

(7) “A Series of Unfortunate Events”
https://mirrorofjustice.blogs.com/mirrorofjustice/2020/04/a-series-of-unfortunate-events.html

(8) “The Guardian of Life”
https://mirrorofjustice.blogs.com/mirrorofjustice/2020/04/the-guardian-of-life.html

(9) “Bureaucracy and Mystery”
https://mirrorofjustice.blogs.com/mirrorofjustice/2019/03/bureaucracy-and-mystery-.html

(10) “Natural Law, Welfare Economics, and Administrative Law: A Comment on Helmholz”
https://mirrorofjustice.blogs.com/mirrorofjustice/2017/05/natural-law-welfare-economics-and-adminstrative-law-comments-on-helmholz.html

Adrian Vermeule

Meditations on the emergency

Today, it is common to discuss the state of emergency or the state of exception primarily with reference to the German jurist Carl Schmitt. One of his best known books, Political Theology (1922), begins with the pungent phrase, “Sovereign is he who decides on the exception.” But Schmitt is only one in a long line of jurists and philosophers—to say nothing of politicians—who have considered the problem of the emergency. Much of the fundamental work on the question was done, frankly, decades and centuries before Carl Schmitt. To discount the concept of the emergency or to attempt to conflate it with Schmitt’s problems (the most serious of which occurred for the most part after 1922) is, then, to depart from Catholic jurisprudence.

Consider the great discourse of Don Juan Donoso Cortés to the cortes on January 4, 1849. There one finds an important precursor to Schmitt’s Political Theology—a debt Schmitt frankly acknowledges at the end of his book. For Donoso, when society confronts mortal peril, if strict adherence to the law is sufficient to overcome the peril, then the law should be strictly adhered to. However, if such strict adherence to the law is not sufficient, then one must look beyond the letter of the law. This then is the emergency, articulated by a Catholic politician and political theorist beyond reproach. 

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Thoughts on the Feast Day of St. Thomas More

St. Thomas More’s final words, “The King’s good servant, but God’s first,” encapsulate the beau ideal of integralist jurisprudence. He died a martyr for the rights of the Church.  During his life, he vigorously and consistently defended law as a servant of the common good, both in his conception of natural law and in his everyday opinions and reforms as common-law lawyer and Lord Chancellor.  

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The tyrannical Lex Regia?

Fr. Thomas Crean and Prof. Alan Fimister have recently published their “manual,” Integralism (“C&F”). While the debates over integralism to date have centered on the subordination of the temporal power to the spiritual power, Crean and Fimister have an altogether more ambitious goal: they hope to present a coherent vision of Catholic politics, jurisprudence, and political economy. It would, however, be a mistake to think that they present a descriptive case. They have an agenda. There are numerous examples of this fact, but one of the clearest is their treatment of the civil law tradition compared to the common law tradition. A quick inspection of one aspect of their treatment, which takes up only a couple of paragraphs in their chapter on law, reveals not only their agenda but the manner in which they pursue it. 

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Common-Good Constitutionalism: A Model Opinion

One of the strangest reactions to Common-Good Constitutionalism was the view, or rather assumption, that it proposed some sort of alien irruption into our law. Such an assumption could only be made out of ignorance of the history of American public law, one in which the current highly libertarian state of much current doctrine—an anomaly in historical perspective—is falsely projected backwards in time, after the fashion of invented traditions. In fact, as I have mentioned elsewhere, the common good has a much longer and more impressive pedigree within our law than does originalism itself; the latter is a modern movement that has attempted, unconvincingly, to inscribe itself in the past. This is especially true of originalism’s current form, essentially libertarianism in sheep’s clothing. (Originalism and libertarianism are analytically different, but it has suited modern libertarians, for contingent tactical and rhetorical reasons, to dress in originalist garb — an uneasy fit, given that the founding era was far from libertarian on any number of dimensions). Continue reading “Common-Good Constitutionalism: A Model Opinion”