Revisiting Corporatism Eighty-Five Years After Schechter

Eighty-five years ago this past May, the Supreme Court struck down a statute that overhauled U.S. economic regulation according to principles promoted in a papal encyclical. The case was A.L.A. Schechter Poultry Corp. v. United States (“Schechter”),[1] the statute was the National Industrial Recovery Act of 1933 (“NIRA”), and the encyclical was Quadragesimo anno. NIRA, and the agency it created (the National Recovery Administration (“NRA”)), represented the high tide of the U.S.’s brief experiment with corporatism.[2] To the extent NIRA is remembered at all, it is often viewed as an unwieldy, ill-conceived–but perhaps understandable–response to the Great Depression. Among right-liberals in particular, NIRA is denounced as a shameful flirtation with an un-American authoritarian continental ideology. Indeed, the Supreme Court’s unanimous decision striking down NIRA seems to reflect distaste with the corporatist principles underlying the statute. Since 1935, however, the specific legal grounds on which the Supreme Court invalidated NIRA have either become obsolete or called into question and, in any event, Schechter’s concerns can be avoided in future legislation. Notwithstanding the historical importance of Schechters death-blow to American corporatism, neither Schechter nor any other constitutional principles foreclose reinvigorated corporatist reforms, which are as needed today as they were during the Great Depression.

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Et sic utor pro me

In the ordinary gloss on a word in Gratian’s Decretum, D.10 c.1, one finds the phrase “Et sic utor pro me quo non utor contra me”—“And so I use for my sake what I do not use against myself.” Coming as it does in the context of Distinction 10, which is entirely about the relationship between imperial legislation and ecclesiastical law, the gloss seems to summarize the Church’s entirely pragmatic attitude toward civil law. Indeed, the pragmatism embodied by both D.10 c.1 and the gloss mentioned here seems almost modern, despite its great antiquity. Catholics today—especially Catholics considering primarily juridical questions, including the important question of the relationship between Church and state—may well find the Church’s historical pragmatism surprising. 

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The Common Good in Patent Law

Ius et Iustitium is happy to present this guest post by Jake Neu. Mr. Neu is a partner at Bradley Arant Boult Cummings, LLP. This is part one of a two part series. The second part is here.


Adrian Vermeule’s opening post at Ius & Iustitium began with the assertion that “the common good has a much longer and more impressive pedigree within our law than does originalism itself.” He calls this an “obviously large claim[], which I cannot fully substantiate here.” But if Vermeule’s claim is true, then common good jurisprudence should be visible at or just underneath the surface of various fields of American law, even those that do not seem to admit of common good considerations at first glance. One such example to help pay down Vermeule’s debt is patent law.

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June Medical Roundup

Yesterday, Ius & Iustitium presented a collection of short pieces about the Supreme Court’s decision in June Medical Services, L.L.C. v. Russo. With at least one more round of major decisions later this morning (and the possibility of more decision days), we thought it was wise (and convenient) to gather the pieces on June Medical in one place. A link to each piece is embedded in the author’s name.

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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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June Medical and the Bull in the Arena of Liberal Neutrality

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 Spanish bullfighting, before the bull faces off against the sword-wielding torero, he is speared with lances by horse-mounted picadores and stabbed with banderillas. In the final stage of the bullfight, the severely bloodied bull remains defiant and confident that he still has a chance against the torero.  But while a bull might occasionally succeed in goring an unlucky matador, the ultimate outcome of the bullfight is predetermined. The bull will inevitably leave the match as rabo de toro. It’s not a fair fight. 

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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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