Monthly Archives: July 2022

Ian Ayres and Fredrick Vars column: How can states limit guns? By protecting this First Amendment right – Richmond Times-Dispatch

Posted: July 13, 2022 at 8:27 am

The deadly July Fourth attack in Highland Park, Illinois, underscores how a cherished constitutional right is under attack the First Amendment right to peacefully assemble.

Even before this most recent shooting, it had become dangerous to congregate in public. In dozens of incidents across the United States, counterprotesters armed with assault weapons and other firearms have disrupted demonstrations concerning everything from abortion to vaccine mandates to police brutality.

These disruptions are about to get worse. Because of the recent Supreme Court ruling in New York State Rifle & Pistol Association v. Bruen, states like California are going to be forced to issue concealed weapons permits to many more individuals. California, like New York, will change from a state that may issue concealed weapon permits to one that shall issue such permits to most adults without felony records.

A pressing challenge for state governments is to reconcile an expanded Second Amendment right to bear arms with the First Amendments right of the people peaceably to assemble.

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One promising approach is for states to follow the lead of Alabama and Maryland and prohibit all citizens from carrying weapons to demonstrations, protests or licensed public gatherings. New York recently did just this, designating as a sensitive location ... any public sidewalk or other public area restricted from general public access for a limited time or special event that has been issued a permit for such time ... provided such location is identified as such by clear and conspicuous signage; (as well as) any gathering of individuals to collectively express their constitutional rights to protest or assemble.

Blanket prohibitions of guns from all demonstrations and protests face both legal and political obstacles. Legally, it still is not clear that the current conservative majority on the Supreme Court will find such government restrictions on the right to bear arms to be constitutional.

After the courts recent ruling, the question will be whether the restriction is sufficiently analogous to historical examples. Politically, some state legislatures might be wary about prohibiting the bearing of arms from each and every demonstration. Open carry might be seen as a form of expression or a needed form of self-defense.

However, states have another way forward. When states and local governments grant permits to private individuals and organizations for gatherings on public land (marches on streets, demonstrations in parks or festivals in plazas, for example), in a sense the government gives the permit holder some special, time-limited control over the event in order to promote the First Amendment rights of free expression and peaceful assembly.

Those governments could allow the organizers of public gatherings to decide whether they want their events to be temporary gun-free zones. Under this approach, all public assemblies demonstrations, protests, marches and yes, Independence Day parades by default could be temporarily gun free. But the person seeking an event permit would be given the option of checking a box to indicate firearms would be allowed.

A no-guns default would powerfully respond to the problem of counterprotesters openly carrying firearms to disrupt an event. For example, the Proud Boys could not openly carry assault weapons to intimidate others if event organizers want their demonstration to be gun-free. Law enforcement would enforce this choice. So the NRA could march with guns at their own event, but guns would presumptively be banned at other events.

Putting the permittee in charge of the decision is likely to pass constitutional muster, because any gun ban would result from private rather than government restriction. It also is in keeping with our tradition of allowing event organizers to choose which types of people are allowed to be in attendance.

Another way to put the permittee in charge would be to say that all demonstrations by default permit guns unless the permittee checked a box to prohibit guns. But a no guns default is better, in part because not all demonstrations are officially sanctioned by the permit process.

A no-guns default, like the New York statute, would cover these gatherings as well. The choice of demonstrators to forgo seeking permit approval could be interpreted as the groups willingness to be gun free. Groups that want to have guns at their events would need to seek a permit and thereby give the police a useful forewarning.

Default choice matters. Everyone agrees landowners should decide whether a guest is permitted to bring guns onto their property. But until recently, every state said that, by default, customers could bring concealed weapons into stores unless the store owner explicitly objected.

New York changed that by changing the default. Landowners still get to decide. But now, by default, guests in New York may not carry concealed weapons onto someone elses property unless the property owner explicitly says firearms are welcome. States should create a similar default for assemblies on public land.

Banning guns by default from demonstrations is not a panacea. Such a ban would not have stopped the Highland Park shooting. But it can avoid the combustible confrontation of armed antagonists that all too often risks escalating to violence.

As states scramble to respond to the Supreme Courts radical expansion of Second Amendment rights, a good place to start is to better protect other foundational rights. The right of the people to peaceably assemble is an important counterweight to the new, gun-toting reality.

Ian Ayres and Fredrick Vars are law professors at Yale University and the University of Alabama, respectively. They are co-authors of the book Weapon of Choice: Fighting Gun Violence While Respecting Gun Rights.

2022, Los Angeles Times

Distributed by Tribune Content Agency

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Ian Ayres and Fredrick Vars column: How can states limit guns? By protecting this First Amendment right - Richmond Times-Dispatch

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Grading the SCOTUS: Originalism Rules, and That’s a Good Thing – Heritage.org

Posted: at 8:27 am

The three words that best describe the Supreme Courts decisions this term are text, history and tradition. If thats one word too many, try this: Originalism Rules! And thats a good thing.

The court considered several important constitutional cases this term. The split in most of these cases was six-to-three, with the conservative justices in the majority and the liberal justices in dissent.

In the biggest case,Dobbs v. Jackson Womens Health Organization, a five-justice majority ruled the Constitution has no right to obtain an abortion. This overturnedRoe v. Wade(1973) andPlanned Parenthood v. Casey(1992).

Nearly 50 years ago, Justice Byron White, in hisRoedissent, wrote that the errant ruling represented an exercise of raw judicial power. Similarly, John Hart Ely, an eminent scholar who supported abortion rights, stated thatRoewas not constitutional law and g(ave) almost no sense of an obligation to try to be.

>>>5 Monumental Cases That Highlighted the Supreme Courts 2021-2022 Term

Those views were reflected in the majority opinion forDobbs, written by Justice Samuel Alito. He noted that the right to an abortion is not in the Constitutions text, nor was it part of our nations history or traditions. Indeed, virtually every state outlawed abortion when the Constitution and the 14th Amendment were ratified.

The court also decided on an important Second Amendment case,NY State Rifle & Pistol Assoc. v. Bruen. Justice Clarence Thomas wrote the six-to-three majority opinion, striking down a New York law requiring law-abiding citizens who passed a background check to demonstrate a special needbeyond a general desire to defend oneselfbefore being permitted to carry a firearm outside the home.

The court said that such a restriction was not supported bydrumroll pleaseeither the amendments text or the nations historical traditions. The court further stated that the amendment was the product of an interest balancing by the people and that it was improper for a court to engage in a judge-empowering interest-balancing inquiry once the protections of the amendment had been properly invoked.

In an important religious liberty case,Kennedy v. Bremerton School District, Justice Neil Gorsuch wrote the six-justice majority opinion ruling that a school violated the free exercise and free speech rights of a high school football coach when it fired him for offering a silent post-game prayer at midfield. The court relied uponyou guessed ithistorical practices and the original meaning of the First Amendments text in reaching its decision.

The court also finally declared that the courts much-criticized three-part test for analyzing Establishment Clause cases, promulgated inLemon v. Kurtzman(1971)which Justice Antonin Scalia once described as some ghoul in a late-night horror movie that repeatedly sits up in its grave and shuffles abroad, after being repeatedly killed and buriedwas indeed dead.

The court also sided with religious adherents in other significant religious liberty and free speech cases, includingCarson v. Makin,Shurtleff v. City of Boston, andRamirez v. Collier. Senator Ted Cruz also won a significant victory against the Federal Election Commission in which the court, again by a six-to-three vote, held that an FEC rule violated the First Amendment rights of candidates wishing to make personal loans to their own campaigns to engage in pure political speech.

And inNFIB v. OSHA,West Virginia v. EPAandAlabama Assoc. of Realtors v. HHS, the court (again via 6-3 votes) held that separation-of-powers principles require Congress to speak clearly before an administrative agency consisting of unaccountable bureaucrats can exercise nearly unlimited power over decisions of great economic and political significance.

>>>Supreme Courts Ruling in West Virginia v. EPA Delivers Win for Self-Government, Affordable Energy

In his dissenting opinion in the infamous case ofDred Scott v. Sandford, Justice Benjamin Curtis stated: When a strict interpretation of the Constitution, according to the fixed rules which govern the interpretation of laws, is abandoned, and the theoretical opinions of individuals are allowed to control its meaning, we have no longer a Constitution; we are under the government of individual men who, for the time being, have power to declare what the Constitution is according to their views of what it ought to mean.

During this momentous term, the court made great strides toward interpreting the Constitution with fidelity and restoring the rights of all Americans to govern themselveswith the exception of those few individual rights that are delineated in our Constitution or firmly rooted in our nations historical traditionsdebating, persuading and deciding contentious issues directly or through their elected representatives.

In terms of interpreting and adhering to the Constitution, I give the court an A-plus.

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New Jerseys under the gun after that Supreme Court decision on the Second Amendment | Mulshine – NJ.com

Posted: at 8:27 am

If I may indulge in the sort of clich that our governor loves to employ, this looks like the calm before the storm.

Im talking about the storm of cases that will be filed over New Jerseys firearms laws in the wake of the U.S. Supreme Courts Bruen decision.

The first winds from that storm came on June 30, when the U.S. Supreme Court vacated a ruling in Association of New Jersey Rifle and Pistol Clubs v. Bruck.

The clubs had argued that New Jerseys ban on large magazines violates the Second Amendment. The appellate court originally rejected that argument and ruled the ban constitutional.

But everything changed last month when the high court issued its ruling in New York Rifle and Pistol Association v. Bruen.

By a 6-3 margin the court ruled unconstitutional New Yorks policy of issuing gun permits only to those who can prove a justifiable need.

Writing for the majority, Justice Clarence Thomas stated, The constitutional right to bear arms in public for self-defense is not a second-class right, subject to an entirely different body of rules than the other Bill of Rights guarantees. We know of no other constitutional right that an individual may exercise only after demonstrating to government officers some special need.[

The ruling reads like an invitation for a whole lot of challenges, say Second-Amendment advocates.

This is a state where its a felony to own a slingshot, said Evan Nappen, a Monmouth County-based lawyer who has a reputation as New Jerseys fiercest defender of gun rights. You can also do hard time for possessing a BB gun, he said.

I envision that gun law after gun law is going to be challenged and will fall, Nappen told me. The standard put out by Thomas is an incredibly tough standard for states to meet.

Now that the high court has recognized the individual right to keep and bear arms, that right has the same standing as other rights such as freedom of speech and freedom of religion, he said.

When laws are challenged under the First Amendment, about 75 percent of the challenges are upheld, Nappen said. I suspect it will be the same with the Second Amendment.

Attorney General Matt Platkin doesnt agree. In a recent opinion piece for USA Today, Platkin wrote:

The opinion in Bruen will encourage individuals to challenge other laws, ranging from our limits on who can buy guns, to our limits on the most dangerous kinds of guns New Jersey residents can buy. I will stand up for these critical safety measures, which find support in a long tradition of public safety measures in this country, and which continue to protect us in this era of gun violence and mass shootings.

What Platkin calls critical safety measures, Scott Bach calls hypertechnical offenses.

Bach, who is executive director of the New Jersey Association of Rifle and Pistol Clubs, said state law attaches long prison terms to offenses that people didnt even know were illegal.

That includes a mother of two from Philadelphia who faced a three-year term when she was stopped on the way to Atlantic City and made the mistake of telling the cop she was carrying a pistol. Shaneen Allen had a carry permit in her home state and was unaware it wasnt honored in New Jersey. Then there was Brian Aitken, who was sentenced to seven years after he was stopped by police with two registered and unloaded guns in his trunk.

Allen was admitted to pretrial intervention after the event got national publicity. Aitken had his sentence commuter by Gov. Chris Christie after he served four months.

But there are plenty of similar cases focusing on what Bach terms hardware offenses, the mere possession of an object.

When lawmakers focus on hardware they dont make anyone safer, Bach said. Instead we should create severe criminal penalties for the criminal use of any weapon, whether its a razor blade or a baseball bat.

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Nappen noted that the state recently increased sentences for possession of so-called ghost guns. But serial numbers were not required until 1968. There are millions of guns out there that lack serial numbers, he said, and most of the owners probably have no idea that possessing one can set them up with a three-year mandatory minimum sentence.

All these people are turned into what I call law-abiding criminals, Nappen said.

Thanks to the high court, its time to change those laws.

And as for me, Ill give up my slingshot when they pry my cold, dead hands off it.

More: Recent Paul Mulshine columns

Paul Mulshine may be reached at pmulshine@starledger.com.

Follow him on Twitter @Mulshine. Find NJ.com Opinion on Facebook and on Twitter.

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‘Freedom for the thought we hate,’ revisited again – The Boston Globe

Posted: at 8:27 am

Despite the groups repulsive beliefs, Patriot Front has a constitutional right to march peacefully on the streets of Boston. Any assault should be prosecuted. The frenzied reaction to Patriot Fronts appearance, however, especially US Attorney Rachael Rollinss pledge that she will be thinking strategically about how were going to combat this, so that communities feel safe, suggests a veiled wish to limit the groups First Amendment rights (Police say they had no word on march, Page A1, July 6).

The same First Amendment that guarantees Patriot Fronts right to march in Boston, with no advance notice given, has also protected the rights to public demonstration of the many groups that have led the civil rights movement. And, to the chagrin of some, Black Lives Matter proponents can march in Mississippi, antifa members can march anywhere, and neo-Nazis can still march in Skokie, Ill. provided, of course, that they all remain peaceful.

As famously stated by Justice Oliver Wendell Holmes Jr., the First Amendment guarantees freedom for the thought that we hate, not freedom from the thought that we hate. Our constitutional freedom of speech is tough stuff. I fear that too many Americans either are ignorant of its mandate or lack the stomach to endure the existence of views they despise.

Kenneth N. Margolin

Newton

The writer is a retired attorney.

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William R. Maurer: Why the Supreme Court stamping out discrimination against religious schools is good for Washington students – The Spokesman Review

Posted: at 8:27 am

By William R. Maurer

By William R. Maurer

The U.S. Supreme Court held last week that state governments may not discriminate against religious parents and schools when providing private school tuition assistance to families. There have been some claims that the decision undermines separation of church and state or even that it is the first step towards a theocratic society. These conclusions are off-base. What the decision actually does is give schoolchildren across the country including here in Washington the hope that one day they may be able to choose the education that is right for them, even when that education comes from a school that offers religious instruction.

First, some important background. The case, Carson v. Makin, dealt with Maines tuition assistance program for high school students. Maine is a lightly populated, rural state. For decades, the state permitted towns that were too small to support a public high school to pay for students to attend another nearby school, including private schools. Until a flawed legal opinion by the states attorney general in 1980, parents were free to exercise their independent choice to select private schools that also offered religious instruction.

The legal issue in Carson was whether Maines post-1980 exclusion of religious options violated the First Amendment of the U.S. Constitution. The government cannot promote religion, but it also cannot exclude people from benefits because of religion. Yet that is precisely what Maine did, and this kind of governmental discrimination against religious belief and activity is precisely what the First Amendment was intended to prohibit. And it is why the U.S Supreme Court sided with parents and struck down Maines restriction in a 6-3 decision.

The decision is important for Washington families especially those of limited means because Washington is one of 37 states that has a Blaine Amendment in its state constitution. Arising in the late 1800s, these provisions prohibit public funding for sectarian schools or educational institutions.

At the time, Blaine Amendments were not intended to prohibit religion in public schools, which almost universally used the Bible the Protestant King James Version in instruction. Instead, they were enacted to prohibit public funding of Catholic schools, which were often attended by the children of immigrants and whom the Blaine Amendment proponents wished to convert. In other words, these provisions were designed to promote one form of religious education and suppress another. Washingtons Constitution has two provisions prohibiting public support of sectarian education.

These provisions were the main obstacle to providing educational alternatives to the public schools in Washington State, as many private schools are religious. The Courts decision in Carson effectively eliminates these barriers. If, as Chief Justice Roberts concluded for the majority, Maines nonsectarian requirement for its otherwise generally available tuition assistance payments violates the Free Exercise Clause of the First Amendment, then Washingtons bar on programs that would provide tuition support for families seeking an education at a religious school does as well.

What remains now is for policy makers in this state either the Washington Legislature or the people through the initiative and referendum powerto provide these opportunities for children. As the recent pandemic demonstrated, the 19th Century public school model can be inflexible and slow to respond to the needs of parents and children. In too many parts of the state, it has also been unsuccessful in providing a meaningful education.

Washington has been a pioneer in many things there is no reason it cannot be a pioneer in bringing a range of educational options for children and their families. Washington children should have a diverse educational options and, thanks to the Courts decision in Carson, they are no longer barred from taking advantage of some of these options because of limitations rooted in bigotry, xenophobia and a desire for conformity.

William Maurer is the managing attorney for the Institute for Justice Washington Office.

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Interesting Defendant Anonymity Opinion in Trademark / Parody / Gun 3-D Printing Controversy – Reason

Posted: at 8:27 am

From Everytown for Gun Safety Action Fund v. Defcad, decided today by Judges Pierre Leval, Barrington Parker & Steven Menashi:

Plaintiff-Appellee Everytown for Gun Safety Action Fund is the "largest gun violence prevention organization in the United States." The anonymous defendants have uploaded downloadable files for 3-D printing firearms to Defcad.com, Odysee.com, and thegatalog.com. Pertinent to this appeal, the anonymous defendants have uploaded files bearing Everytown's name, which contain instructions for how to 3-D print gun parts and accessories bearing Everytown marks.

On October 22, 2021, Everytown filed suit against Defcad, Inc. and the anonymous defendants [alleging]: (1) federal trademark infringement under 15 U.S.C. 1114; (2) false designation of origin and unfair competition under 15 U.S.C. 1125(a); (3) trademark infringement and unfair competition under New York common law; and (4) dilution of the Everytown marks under N.Y. Gen. Bus. L. 360-L. The defendants contend that the use of Everytown's marks was a parody and therefore non-infringing.

That same day, Everytown applied to the district court for expedited discovery to learn the identities of the anonymous defendants, alternative service, and an order to show cause for why a preliminary injunction should not be entered.

On November 5, the district court granted Everytown's application and entered an order to show cause for why a preliminary injunction should not be issued. The district court further ordered that Defcad, Odysee, Inc., Twitter, and "any third-party service provider" shall "provide to Everytown expedited discovery, including copies of all documents and records in such party's possession or control relating to the true identities and addresses of Defendants." Defcad [and the anonymous defendants] moved to stay the order, [arguing that], "[t]he expedited discovery seeks to immediately unmask parties who have a First Amendment right to engage in anonymous speech."

The district court denied the motion for a stay. The district court held that Defcad lacks standing to assert the First Amendment rights of the anonymous defendants and, in the alternative, that the "objection to the discovery order would fail on the merits." According to the district court, "[a]lthough the Supreme Court has acknowledged that the First Amendment provides some protection for anonymous speech, parties may not use the First Amendment to encroach upon the intellectual property rights of others." Holding that "Plaintiff cannot effectively litigate its claims without obtaining the identities of the infringing parties," the district court denied Defcad's motion for a stay.

{Shortly thereafter, the district court approved a stipulation between Everytown and Twitter that provided for more limited disclosures from Twitter than the original order required. The district court approved the stipulation over the objections of the anonymous defendants. Applying the factors laid out in Arista Records, LLC v. Doe 3 (2d Cir. 2010), the district court held that "Everytown has made a prima facie showing of actionable harm" and that "the defendants' expectation of privacy, while a factor, is outweighed in this case by Everytown's need for the information" because "defendants may not use the First Amendment to encroach upon the intellectual property rights of others."}

On December 3, 2021, the anonymous defendants responded to the order to show cause, opposing the preliminary injunction on two principal grounds. First, the anonymous defendants argued that the district court lacked personal jurisdiction [on the grounds that they were unconnected to New York]. Second, the anonymous defendants argued that their use of the Everytown marks is protected political speech and that it is "unimaginable" that it would cause consumer confusion.

On December 14, the district court entered an order noting that Defcad had not yet complied with the November 5 order. Referring to the defendants' response to the order to show cause, the district court declared that "[t]he discovery sought by Plaintiffand ordered by this Courtis critical to, inter alia, the issue of personal jurisdiction raised by Defendants." The district court refused to credit the anonymous declarations submitted by the defendants, which the district court described as having "no evidentiary worth."

Defendants asked the Second Circuit for a stay, and here's what the court decided:

As we understand it, the district court's May 26 order did no more than advise the anonymous defendants that it would not grant their forthcoming motion to dismiss for lack of personal jurisdiction without the anonymous defendants' identities and addresses. Noting that "[t]he Anonymous Defendants will move to dismiss" on the basis of personal jurisdiction, the district court emphasized that "[t]he identities and addresses of the Anonymous Defendants are critical to resolving the issue of personal jurisdiction."

The basis for that proposition was that, without knowing the identities of the defendants, the plaintiff cannot challenge their anonymous assertions that they have had no contact with New York. Because that is the essential element of their contention that the court lacks personal jurisdiction, the district court provided in its order that "this information will be produced to Plaintiff and the Court by June 3, 2022." The import of the order to the defendants to disclose their identities was to make clear that failure to do so would result in a denial of their anticipated motion to dismiss.

Based on that understanding of the district court's order, we conclude that a stay pending appeal of the May 26 order is unwarranted. "[T]he Supreme Court has upheld the assertion of personal jurisdiction as a sanction for failure to comply with jurisdictional discovery, holding such failures may amount to a legal submission to the jurisdiction of the court, whether voluntary or not."

That is the substance of the district court's order, which informed the anonymous defendants that their motion to dismiss for lack of personal jurisdiction would not succeed if they did not provide their identities and addresses. The defendants have therefore failed to make a "strong showing" that they are "likely to succeed on the merits" of their challenge to the direction in the May 26 order that they must reveal their identities in order to receive consideration of their claim that the district court lacks personal jurisdiction over them.

Additionally, the injury the defendants would suffer from having to reveal their identities is lessened by the fact that, as Everytown acknowledged at oral argument, the stipulated confidentiality agreement permits the anonymous defendants to designate their identifying information as "Highly Confidential." Accordingly, because we interpret the May 26 order's direction to the defendants to reveal their identities as relating solely to the issue of the district court's exercise of personal jurisdiction, their motion to stay that order pending the decision of its appeal is denied.

We recognize, however, that the May 26 order could be read also to adjudicate the defendants' contention that they should be permitted to litigate the merits of the trademark dispute anonymously. The order states that the defendants' "application to proceed anonymously in this action is denied." Even though the order discusses only the jurisdictional issue, this broad language could be understood to mean that the May 26 order also directed the defendants to disclose their identifies for purposes of the merits litigation. If that were the meaning of the order, consideration of that aspect of it would raise different considerations and might call for a different ruling with respect to the stay motion.

{Both parties appear to understand the order this way. The defendants believe that the order denies them leave to proceed anonymously for all purposes in the case and that the order "direct[s] the anonymous parties to identify themselves." Everytown believes that failure to reveal their identities would subject the anonymous defendants to contempt. }

Without knowing whether the May 26 order to disclose was intended to apply also to the conduct of the merits litigationin the event the district court concluded that it had personal jurisdiction over the defendantswe cannot rule on the stay motion pertaining to that aspect of the order. We therefore remand to the district court for clarification of whether the May 26 disclosure order was solely for purposes of litigating the defendants' claim of lack of personal jurisdiction or whether it applied also to the litigation of the merits of the trademark claim.

In the meantime, solely with respect to the part of the order that (perhaps) ordered disclosure of identities for purposes of the merits litigation, we continue in effect the administrative stay originally imposed. The plaintiff, when asked, could not identify any harm that would be suffered from such a brief extension of the stay.

Note that I consulted to a small extent on this case, on behalf of defendants. I therefore don't want to offer any opinion on the case, since I wouldn't be able to do so in the objective academic way that our readers generally expect; but the court's decision seemed so interesting that I thought I'd just share this excerpt with our readers without substantive comment.

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The clairvoyance of Thurgood Marshall on the question of Roe – The Philadelphia Inquirer

Posted: at 8:27 am

The voice of the late Justice Thurgood Marshall echoes throughout the dissenting opinion in the recent Supreme Court ruling that overturned Roe v. Wade.

Marshall valued the rights of women and the personal autonomy of people who are pregnant as expressions of human dignity. In 1973, he joined the majority in deciding Roe, which relied on well-established methodologies to determine that abortion was protected as part of the long-standing right to privacy. In Roe, Marshall knew that right required heightened protection against government interference.

But after Roe, in a series of decisions between 1977 and 1980, the court affirmed state and federal regulations that prohibited the use of public funds to pay for abortion services. The majority reasoned in Maher v. Roe that states could make childbirth an attractive alternative without infringing the constitutional rights of the person bearing the child.

Marshall protested because the restrictions penalized women for being poor. He contended that the cost of an abortion might as well be one hundred times as great for Americans living in poverty than those who did not. He expressed outrage at the ethical bankruptcy of those who preach a right to life that means a bare existence in utter misery for so many poor women and their children.

Marshall also protested judicial endorsement of legislation that favored the states interest over personal autonomy. His prescient dissent to the majority decision in Harris v. McRae, a 1980 case that upheld federal restrictions on funding medically necessary abortions, warned that financial-based restrictions on access to abortion would not end the demand, but would severely limit a womans ability to control the direction of her own life as an equal citizen and drive women to seek unsafe alternatives.

Marshall chastised the court for ignoring the reality that poor women often face severe mental health, economic, and public health consequences when compelled to choose the attractive alternative of childbirth and parenting. Marshall concluded that judicial endorsement of regulations that unduly burdened the poor and stripped women of personal autonomy was unconstitutional and further exacerbated gender subordination at the intersection of race, gender, and economic status.

According to the Centers for Disease Control and Prevention, Black women account for the highest rate of unintended pregnancies and the largest percentage (38.4%) and ratio (117 abortions per 1,000 live births) of all abortions. Black women are three times more likely than white women to die in childbirth.

Restricting abortion access only increases their chance of death and intensifies the existing public health crisis in poor and minority communities that lack access to health care and often cannot secure adequate insurance.

So, it has come to pass. In stripping away a constitutional right, the majority on the court trammeled personal autonomy; ignored the realities of poverty, racial disparities, incest, and rape; and showed no regard for women who may seek unsafe alternatives.

As a constitutional law professor, I am appalled to see the court ignore precedent.

As a constitutional law professor, I am appalled to see the court ignore precedent (the doctrine of stare decisis is drilled into the psyche of every law student) to take away a right recognized as fundamental under the Constitution.

For more than 100 years, Americans have come to rely on the proposition that certain decisions surrounding the family and implicating bodily integrity should remain in the sphere of privacy under the protection of the Constitution. If we accept the erosion of our privacy in one instance, where does it stop? Will legislators further intrude in our bedrooms and go back to forbidding the use of contraceptives and dictate how to have sex and whom not to have sex with?

Will our bedrooms be subjected to pharisaic neighbors like the men in the Bible who dragged the woman (but not the man) from the bed and accused her of adultery in front of Jesus? Will our homes no longer be our castles?

And will we lose our religious freedom as well? A Florida synagogue filed a lawsuit challenging the new state ban on abortions as the establishment of religion and imposition of Christian nationalism in violation of the free exercise clause of the First Amendment. The highly publicized lawsuit argues that the law violates Jewish teachings that allow abortions to protect the health, mental or physical well-being of the woman. Islamic legal scholars affirm the acceptance of similar views. For that matter, there is no monolithic view among Christians on the propriety of abortion. Are we now a theocracy?

Through that prism, and Marshall would likely agree, the courts decision skirts dangerously close to violating the free exercise and establishment clauses.

I understand and empathize with the plight of individuals and families making the difficult decision on whether to bear a child. And I am outraged that a fundamental constitutional right has been taken out of our hands and placed in the hands of mostly white male state legislators.

In the words of Thomas Jefferson, speaking of the inherent contradiction between equality and slavery, I tremble for my country. The clairvoyance Marshall proved and how it speaks to the determination of the current court to base its jurisprudence on the meaning of the Constitution when women and people of color were viewed as property makes me tremble for America.

The prophetic statement of dissent by Marshall in Payne v. Tennessee rings true: Power, not reason, is the new currency of this courts decision making.

Wendy B. Scott is a professor and an associate dean at Elon University School of Law. She is the coauthor with Michigan State University College of Law dean Linda S. Greene of a forthcoming book on the dissenting opinions of Justice Thurgood Marshall.

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Aquinas and the State – The American Conservative

Posted: at 8:24 am

The Christian Structure of Politics: On the De Regno of Thomas Aquinas, by William McCormick, S.J. (The Catholic University of America Press, 2022), 272 pages.

Is there any contemporary relevance in De Regno, a thirteenth-century instructional manual on politics written by St. Thomas Aquinas for the young Norman prince of Cyprus? William McCormick thinks there is. Better known as On Kingship, it is the longest and only stand-alone practical treatment of politics by St. Thomas (12251274), yet it has attracted only sporadic interest from commentators over the centuries. More attention has been devoted to the better-known scholarly treatises of medieval Christendoms deepest thinker.

McCormick believes this neglect of De Regno is unjustified. The manual, he contends, offers a sustained rejection of civil religion and theocracy based on a theology of history not found anywhere else in Thomass corpus of writing. While it contains a desacralization of monarchy, the Christian ruler is characterized as a minister Dei under the church. Aristotelian political naturalism is affirmed while the differences between divine and human government are delineated. The familiar characteristics of tyranny listed here may remind readers of the perennial dangers of political despotism. How we are to deal with tyrants takes up only a small part of a text that covers many topics fundamental to the study of politics.

McCormicks scholarly study of De Regno argues that Thomas intended to provide a pedagogical toolnot a treatisefor the intellectual and moral edification of a head of state. The text, he notes, is an example of the practical application of theology. The author of The Christian Structure of Politics, a Jesuit priest and political scientist at St. Louis University, contends that the writing of De Regno was a political act by Thomas intended to win favor from the Cypriot king on behalf of his Dominican religious order whose missions were expanding into the Levant.

McCormick disputes the claim that Thomas wrote a book of political theology, since appeals to history far outnumber scriptural references to kingship. Scripture by no means uniformly praises monarchy, and Aristotle, upon whom Thomas relies heavily, recognized the legitimacy of alternative forms of government. The author singles out for praise Robert Kraynak, whose scholarship locates where Thomas approves of various regimes based on prudential considerations. In other words, all legitimate political systems have strengths and weaknesses. Why then does Thomas favor monarchy uncritically in De Regno? The author contends that he wants to predispose the king to take the duties of his royal office seriously. By exalting the kingly office, says McCormick, Thomas is deepening the kings obligations to justice. [H]is elevation of monarchy is a rhetorical strategy, not a philosophical blindspot.

Because politics is a natural activity, the king is not a minister of the church though he is a minster of God (Rom 13:1) and therefore subject to God. According to Thomas, just kings are minsters of God when they serve the common good. He follows Aristotle by elevating the nobility of politics beyond anything St. Augustine said in The City of God, in which the government is described as nothing more than a band of robbers. That being said, Thomass indictment of tyranny can be interpreted as a concession to Augustines darker vision of politics. Thomas knows that tyrants use fear and excessive force against their people to accumulate power and personal wealth. While the proper response is not tyrannicide, he admits that such unstable regimes are often overthrown. We should not expect perfection, however. Even the best regimes are flawed. An accurate understanding of human nature guards against political utopianism.

One of the achievements of Christianity was to secure the independence of the church from the state. The final spiritual end of manbeatitudeis the responsibility of the church, a distinct spiritual government, not the state. On matters of religion, writes Thomas, kings must be subject to priests. Thus we are to give Caesar the things that are Caesars and to God the things that are Gods (Mk 12:17). There is no explicit relationship between church and state prescribed in De Regno. This, says McCormick, allows Aquinas to valorize the integrity of politics for the king, but also to emphasize the superiority of the church regardless of the political conditions.

Gelasian dualismnamed after Pope Gelasius I (d. 496)distinguishes between the temporal and spiritual powers and gives primacy to the spiritual. The intellectual roots of dualism come from Aristotle, argues McCormick, while the superiority of the spiritual comes from Augustine. Thomas combined both into a coherent philosophy of politics but failed to satisfy objections from younger contemporaries such as John of Paris (12551306) and Giles of Rome (12431316). Lively debates like these debunk modern stereotypes that portray medieval Christendom as intellectually uniform. While Thomas does condemn civil religion and theocracy, elsewhere he does not oppose material assistance from the state on behalf of the spiritual mission of the church. McCormick gives these other writings of Thomas scant attention. Even in De Regno, he fails to draw obvious conclusions. For example, if De Regno really is a political document intended to curry favor from a Cypriot king, we might at least expect a request for armed security for the Dominican missions in the crusader-held territories of the Middle East. Practically speaking, what does it mean for the prince to defer to priests on matters of religion?

Gelasian dualism as advocated by Thomas was a direct challenge to civil religion that for millennia placed the responsibility of religion in the hands of temporal magistrates. McCormick rightly observed that civil religion is an enduring feature of human community, but he mischaracterizes as advocacy modern examples of Catholic resistance. Crown and Altar arrangements advanced by Joseph de Maistre (17531821) had nothing to do with divine-right-of-kings ideology famously advocated by Thomas Hobbes (15881679) on behalf of an Anglican Stuart monarch. De Maistre was a critic of the ancien regime and its Gallican articles as much as he was of the French revolutionaries of 1789. Those four articles imposed on the French church by Louis XIV in 1682 were, in De Maistres words, the most miserable rag in ecclesiastical history. McCormick rightly describes the medieval roots of modern Gallicanism as an early attempt by the French monarchy to found a Christian civil religion. He further reminds us that De Regno contains one of the most trenchant rejections of civil religion within Christianity. On this score, De Maistre, the father of ultramontanism, was more faithful to the Thomistic tradition than a string of pontiffs who had over centuries concede their spiritual sovereignty to the state.

To what extent do these early debates matter to contemporary political arrangements? McCormick believes, based on an analysis by Jacob Levy, that the dualism advanced by Thomas directly challenges the liberal rationalism that increasingly dominates modern political life. The rationalism that originates from modern contract theory is not pluralistic and therefore denies dualism. Institutions that assert their sovereignty from the state are not tolerated. The church, therefore, is just one of many private institutions that are subordinate to a kind of modern monism that mirrors pre-Christian political arrangements. Rationalism favors rights of conscience over institutional rights and applies liberal standards to intermediate groups to prevent them from becoming sources of resistance to liberal hegemony.

Two recent Supreme Court cases might help to illustrate the conflict between earlier twentieth-century precedent that sought to restrict religious liberty under an ahistorical and unconstitutional wall of separation doctrine justified by modern liberal rationalism and the current majoritys preference for religious pluralism embodied in the First Amendment. The Courts holding in Kennedy v. Bremerton School District allows voluntary religious expression on public property, while its holding in Carson v. Makin permits spending public money on parochial schools as long as the funds are distributed equitably.

McCormick argues that liberal pluralism is compatible with, though not identical to, the dualism advanced in De Regno. The medieval aspiration to social pluralism provides a basis for a Christian rapprochement with modern liberal pluralism. The liberty of the church in McCormicks view should be upheld by pluralists as a bulwark against overweening rationalism or statism. Religious freedom is always at risk as long as rationalism is an inherent characteristic of modern liberalism. Furthermore, a weak pluralism will not protect libertas ecclesiae from the danger of rationalism. Therefore, it is incumbent upon religious believers to defend liberal pluralism against its evil twin rationalism.

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The worlds centers of power, especially in the West, are increasingly hostile to organized religion in general and Christianity in particular. The only practical recourse for religious believers living under this threat is to uphold and protect the principle of religious liberty. It is the pluralistic element of modern liberalism that McCormack believes is compatible with the Catholic philosophical tradition given expression in De Regno. However, there are pitfalls and dangers associated with modern liberalism not fully explored in McCormicks study. A franker discussion of the intense debates among Catholic scholars over philosophical liberalism in the years leading up to the Second Vatican Council (19625) would have provided an opportunity to explore this subject in greater detail. The Councils declaration on religious liberty, Dignitatis Humanae, left many questions unanswered.

That being said, this debate over the danger posed to faith from secular liberalism is also an ecumenical concern by no means confined to the Catholic intellectual tradition. Despite these philosophical objections, religious believers have few options. The Western church has lost much of its political clout and cultural influence and must now work within the parameters drawn by its ideological foes. If liberal pluralism is the only recourse for religious believers, it must be preserved. Therefore, it is incumbent upon them to use all the intellectual resources at their disposal to ensure its continued longevity. William McCormicks study can help Christians in particular apply the insights of one of Christendoms greatest theologians to our contemporary political debates over how best to salvage what is valuable in liberal modernity.

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Jordan Peterson is wrong about the postmodernists – Spiked

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Its somewhat fashionable in conservative circles these days to decry the twin influence of French philosophers Michel Foucault and Jacques Derrida. They are blamed for laying the intellectual foundations for the moral relativism, anti-rationalism, anti-Westernism and narcissistic identity politics that blight society today. The grievance politics of Black Lives Matter and the belligerent and weird otherworldliness of the transgender movement are supposedly their legacy the consequence of Foucaults philosophy that truths are mere masks for ubiquitous power, and of Derridas idea that the meaning of words and texts are fundamentally unstable. Both told us that reality is plastic and objectivity is an illusion, it is argued.

Jordan Peterson certainly believes this. Indeed, he is partly responsible for disseminating this idea. In an interview with the Telegraph earlier this month, we were reminded that Peterson thinks Derrida is a trickster whose postmodern and neo-Marxist theories now threaten not only free speech but also the very foundations of Western democracy. Meanwhile, Peterson reserves a special contempt for Foucault, in the words of the Telegraph interviewer.

But are these really the twin demons we should blame for our culture-war woes and wokery?

It may well be true that Foucaults beliefs in power being invisible and all-pervasive and in knowledge being merely the consequence of power (ie, might equals right) have had a baleful influence. Safe spaces, trigger warnings, systemic and institutional racism are arguably his legacy here as is the idea that white people are doing bad things without you or they realising it. But when it comes to identity politics, Foucault would be aghast at the certitudes of todays social-justice warriors.

Whereas the racial essentialists and transgender campaigners of today are intoxicated with the notion that their identities are fixed, immutable and sacrosanct, Foucault thought identities were malleable and essentially artificial.

Foucault saw the Western subject not as a timeless entity, but as a specific event. My objective, he said in 1982, has been to create a history of the different modes by which, in our culture, human beings are made subject. Who we are is frequently determined by others. Throughout history, he argued, objectification has come in dividing practices, in which the state determines and classifies people as insane, criminal, sick, mad or homosexual.

Thus, not only did Foucault reject the idea of concrete identities and categories as a chimera he also resisted them, seeing them often as a means of oppression. Do not ask who I am and do not ask me to remain the same, Foucault declared in 1969, leave it to our bureaucrats and our police to see that our papers are in order.

Even the identities we ostensibly assume by ourselves are determined by parameters created from outside. Foucault called this subjectification The way a human being turns him or herself into a subject. Here Foucault would recognise LGBT+ as a vestige of a previous era in which it was commonplace to divide, rationalise and classify people as normal or deviant according to their sexuality. Foucault would have seen no need to divide people between straight and other, or for LGBT+ people to have their own flag and month of celebration.

Foucaults antipathy towards the self, in both the political and the personal spheres, explains why he was politically tolerant and, strangely enough, classically liberal. Foucault venerated doubt, which opens the mind to new possibilities. Our culture worships righteousness, which closes down the mind. Our society is in thrall to ethnic box-ticking, bureaucratic managerialism and categorisation. Foucault regarded categories as cages.

Michel Foucault questioned the accepted truths and the power exerted by elites. In these times of suffocating wokery from above, Foucaults spirit of dissent is something we should embrace.

Jacques Derrida also had the virtue of teaching us to think differently, to question texts and cast a scrupulous eye on the words presented to us. When language is policed and manipulated with vigilance and censure, as it is at the moment, Derridas scepticism should also be the order of the day.

He is useful as an aid in detecting how ideologically motivated deception is employed in everyday discourse. So learn to know the difference between pregnant person and pregnant woman, white privilege and the privilege of rich white people, anti-European and anti-EU, institutional racism and no empirical evidence of racism.

Derridas project of deconstruction to explore and excavate the meaning of words and the context they are presented in was not undertaken to dismantle or bring down the Western canon, as many of his devotees and detractors believe, but to better understand it. I love very much everything that I deconstruct, he said in 1979. Platos signature is not yet finished nor is Nietzsches, nor is St Augustines. It is worth rereading these texts and others, he argued, because when you reread a book, it reads differently each time.

Derrida is correct here that the meanings of texts and words are unstable. Consider salutations, with which he had a special obsession. When you say How do you do? or Hows it going?, you arent asking after a friends health or wellbeing. You are just saying Hello, but in different words, without actually saying Hello.

Like Foucault, Derrida was opposed to certitudes. Both rejected Marxism as a political enterprise. Neither believed in reason, agency or the individual. So such talk of neo-Marxism or cultural Marxism is tosh. Foucault and Derrida were free thinkers beyond categorisation.

The brilliant and affable left-wing comedian Mark Steel tweeted last week: Thanks to all the people who send lovely messages on here It puts the angry shouty people into perspective, and confirms my view that 99 per cent of people are delightful, and only one per cent are steaming dingbats who could do with a slap.

This encapsulates both why I think hes great and why I think his politics are wrong. He sees the best in people. But if you always see the best in people, you let your guard down. This is why its better to be a pessimist. Its preferable to lock your door at night than to leave it wide open.

Pride was purportedly dedicated to June, but it is still going on this week. The television schedules are still filled with Pride documentaries and rainbow flags are still up on corporate social-media profiles.

Its a bit like those Soviet party conferences in which no one wanted to be the first to stop applauding Stalin for fear of the dreaded consequences. Who will be the first heretic to stop this mandatory gushing and fawning?

Patrick West is a spiked columnist. His latest book, Get Over Yourself: Nietzsche For Our Times, is published by Societas.

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Jordan Peterson is wrong about the postmodernists - Spiked

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Had been staying in India since 2015 with a fake passport, voter ID and driving license: Bangladeshi Faisal Ahmed arrested for the murder of Hindu…

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The Indian law enforcement authorities made a major breakthrough on July 1 this year after they apprehended the murderer of Hindu blogger Ananta Vijay Das.

Identified as Faisal Ahmed, he has been on the run from the law enforcement authorities since 2015. Following his arrest from the Bommanhalli area in Bengaluru, he was taken to Kolkata on July 3.

The arrest was made by the Kolkata police, which also obtained information about his radical activities in the country. Faisal will now be handed over to the Bangladesh police.

While speaking about the development, Bangladesh Anti-Terrorism Unit (ATU) DIG Moniruzzaman conceded that the authorities had information that Faisal was residing illegally in India.

He stated that the Indian law enforcement authorities were apprised about the matter and necessary documents were provided to confirm his identity, prior to Faisals arrest.

Reportedly, the Bangladeshi authorities provided Faisals mobile number to the Kolkata police. Using call records, it was found that he was staying in Bengaluru.

Once a medical student, Faisal was at the forefront of spreading jihadist ideology under the pretext of teaching in madrassas. He has also been involved with Ansarullah Bangla Team (ABT), affiliated with Islamist terror outfit Al-Qaeda.

During interrogation, it came to light that he was at the helm of organising the Al-Qaeda module in the Barak Valley of Assam. He admitted to fleeing to Silchar from Bangladesh in 2015 and making a fake voter ID card by the name of Shahid Majumdar.

He also acquired a passport, where his house address has been traced to Mizoram. Faisal was also successful in procuring a drivers licence from Bengaluru. The terrorist however cried foul and denied any involvement in the murder of Hindu blogger Ananta Vijay Das.

According to the Special Superintendent of Anti-Terrorism Unit Aslam Khan, Faisal Ahmed will be extradited to Bangladesh on completion of necessary procedures.

Faisal Khan is one of the accused in the brutal murder of Hindu blogger Ananta Vijay Das in Subidbazar in the Sylhet district of Bangladesh. A vocal critic of religious fanaticism, Das had received several death threats from Islamic extremists.

He was a banker and the Council for Science and Rationalism of Bangladeshs general secretary. He was an editor of a magazine named Jukti (Logic). On the fateful day of May 12, 2015, the Mukto-Mona (free thinkers) blogger was chased down by Islamists and slaughtered with machetes.

He was immediately rushed to the hospital but was declared dead on arrival. In March this year, a Bangladeshi court sentenced 4 people to death for the killing of Ananta Vijay Das. They included Abul Khayer Rashid Ahmed (25), Abul Hossain (25), Mamunur Rashid (25) and Faysal Ahmed (27).

Two of the accused are still at large. While delivering the verdict, Justice Nurul Amin Biplob remarked, If these accused are not given exemplary punishment, people of other terrorists, extremist ideologies will be encouraged to commit such killings.

He further added, The main purpose (of the killing) was to spread fear and apprehension among writers who wrote or spoke about liberalism, progressivism, science and prejudice prevalent in the society through the brutality and horror of the killing.

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Had been staying in India since 2015 with a fake passport, voter ID and driving license: Bangladeshi Faisal Ahmed arrested for the murder of Hindu...

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