Natural Law, Religion, and the Jurisprudence of the US Supreme Court

2013 ◽  
pp. 183-200
Author(s):  
Lawrence Rosen
2015 ◽  
Vol 1 (1) ◽  
pp. 90-117
Author(s):  
Santiago Legarre

This paper tries to explain what comparative constitutional law is and takes the US legal practice as an example. The presence of comparative analysis is considered both in the academic arena and in the case law of the US Supreme Court. The conclusion of this part of the article is that for comparative constitutional law to be valid its role ought to be restricted by several constraints. The article also suggests that the comparative enterprise only makes sense if the universality of human rights is first acknowledged. The paper next delves into such universality and connects it with notions of new classical natural law that are considered essential in order to adequately understand the problem. Finally, it provides an example of the misuse of comparative constitutionalism.


Author(s):  
Christoph Bezemek

This chapter assesses public insult, looking at the closely related question of ‘fighting words’ and the Supreme Court of the United States’ decision in Chaplinsky v New Hampshire. While Chaplinsky’s ‘fighting words’ exception has withered in the United States, it had found a home in Europe where insult laws are widely accepted both by the European Court of Human Rights and in domestic jurisdictions. However, the approach of the European Court is structurally different, turning not on a narrowly defined categorical exception but upon case-by-case proportionality analysis of a kind that the US Supreme Court would eschew. Considering the question of insult to public officials, the chapter focuses again on structural differences in doctrine. Expanding the focus to include the Inter-American Court of Human Rights (IACtHR) and the African Court on Human and Peoples’ Rights (ACtHPR), it shows that each proceeds on a rather different conception of ‘public figure’.


2015 ◽  
Vol 10 (1) ◽  
pp. 1-23
Author(s):  
András Koltay

The issue of the use of religious symbols by the State, the Government, the Municipalities and Courts has emerged as a practical constitutional problem during the last quarter of a century. Contradictory examples of us Supreme Court jurisprudence prove that this issue is among the constitutional ‘hard cases’. The relatively recent appearance of the problem clearly indicates the ways in which American social conditions have changed and the transformation of us society’s attitude to religion.


ICL Journal ◽  
2014 ◽  
Vol 8 (2) ◽  
Author(s):  
Antonios E. Kouroutakis

AbstractInstitutions such as the US Supreme Court and the European Court of Justice in due time have developed a status of supremacy through judicial activism. The main target of the article is to identify the judicial activism exercised by these Courts and to reason its need in the legal order. In the first part the US Supreme Court and the European Court of Justice are placed in the overall polity that they belong to and the development of their status and their characteristics are analyzed. The major concern of the first part is to examine how those declared their supremacy and focus on major cases and their reason­ing.In the second part the extent of the judicial supremacy in each legal order is discussed and its effects in the decision making process are examined. The assumption that judicial activ­ism is acceptable only if it expresses consensus in the legal order is tested and it is argued that up to an extent, Judicial Activism does not distort the political agenda when it ex­presses the consensus of the legal system. Finally, it is argued that when such activism exceeds the boundaries of the consensus, the other actors in the legal system would even­tually react and would limit such activism.


2021 ◽  
pp. 31-68
Author(s):  
Jeffrey S. Sutton

The conventional account of judicial review starts with a US Supreme Court case, Marbury v. Madison. But judicial review in truth starts with the state courts and the state constitutions, not the US Supreme Court and the US Constitution. Before the US Constitution existed, the state courts established American judicial review and were the first courts to wrestle with the complexities of exercising it. Judicial review also is foremost a structural story, not an individual-rights story. The delegation of power to the judiciary to decide the meaning of our constitutions laid the groundwork for the growth in power of American courts—especially the federal courts, which have become the go-to answer for so many who-decides questions in American government over the last seventy-five years. This chapter begins a search for insights in resolving the dilemma of judicial review by looking at how the state courts innovated the concept and the ways they initially practiced it. It shows that the early state courts were deferential to the democratic branches of government. They rarely invalidated state laws and did so only when these laws violated a clear constitutional rule. That approach offers lessons for federal and state courts alike.


Author(s):  
Edward A David

Abstract In recent years, a variety of corporate litigants, from houses of worship to for-profit enterprises, have brought religious liberty suits to the US Supreme Court. Interestingly, the metaphysical status of such litigants has been subject to intense debate by judges and commentators alike. Are these litigants corporate moral persons or mere aggregates of individuals? How, if at all, does their metaphysical status affect our assignment of corporate rights to religious freedom? While many have entertained such questions, others reject them as morally distracting. This article challenges that latter position. Drawing upon the natural law tradition, I argue that group ontology can be used in the assignment of corporate rights in a morally illuminating way. I point out the tradition’s distinctive ontology, which views groups primarily as social actions, subject to moral evaluation. I then discuss how this conception moves attention away from polarizing rights-based discourse towards measured consideration of what is morally right. Finally, I show how this ontology helps practical reasoning to discover a variety of (non-rights-based) reasons and means to protect religious freedoms as well as other moral stakes. Far from causing moral distraction, a natural law group ontology facilitates careful moral deliberation.


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