Celebrating the common law rights of man — a note on Blackstone’s work on natural law and natural rights

2011 ◽  
Vol 34 (2) ◽  
Author(s):  
AWG Raath ◽  
L Nydem
2002 ◽  
Vol 64 (3) ◽  
pp. 416-420 ◽  
Author(s):  
Brian Tierney

I find myself in a difficult situation, beleaguered on all sides. According to Finnis, Aquinas derived a doctrine of natural rights from his teaching on natural law. According to Kries, echoing Fr. Fortin, the two ideas, natural rights and natural law, are radically opposed to one another. This leaves me with a hope that some readers, faced by these extremely opposed assertions, may find a note of sweet reasonableness, a sort of golden mean, in my own position, namely that Aquinas did not himself articulate a doctrine of natural rights, but that this doctrine was not inconsistent with his teaching on natural law. The two doctrines could coexist, as they did in some later neoscholastic writings.Let us consider first the criticisms of Finnis. My own position was set out succinctly in a previous work. “When Aquinas was writing unreflectively and following the common practice of his age, he did use the word ius in a subjective sense in phrases like ius dominii. … Yet it remains true that he developed no explicit doctrine of subjective rights or natural rights.” This still seems to me a correct judgment. Moreover it corresponds quite closely to Finnis's reading of Aquinas in his earlier book.


2017 ◽  
Vol 56 (1) ◽  
pp. 70-90 ◽  
Author(s):  
Josh Gibson

AbstractDespite having a powerful influence on the historiography of radicalism and nineteenth-century politics for the past several decades, the language of the constitution has not recently received scholarly attention. In Chartist and radical historiography, the constitution is usually treated as a narrative of national political development. This article extends the horizons of Chartist constitutionalism by exploring its similarities with American constitutionalism. By doing so, it also opens up questions regarding the ideas of the movement. Like the Americans sixty years before, the Chartists were confronted by a parliament that they believed had superseded its constitutional authority. This perception was informed by a belief that the constitution rested on the authority of the fixed principles of fundamental law, which they argued placed limits beyond which Parliament had no power to reach. As a result, the Chartists imagined that the British constitution functioned like a written constitution. To support this claim, they drew on a sophisticated interpretation of English law that argued that the common law was closely related to natural law.


2017 ◽  
Author(s):  
Jens David Ohlin

In recent litigation before U.S. federal courts, the government has argued that military commissions have jurisdiction to prosecute offenses against the "common law of war," which the government defines as a body of domestic offenses, such as inchoate conspiracy, that violate the American law of war. This Article challenges that definition by arguing that stray references to the term "common law of war"in historical materials meant something completely different. By examining the Lieber Code, the writings of early natural law theorists, and early American judicial decisions, this Article concludes that the "common law of war" referred to a branch of the law of nations that applied during internal armed conflicts, such as civil wars with non-state actors. This body of law was called "common," not because it was extended or elaborated by the common law method of judge-applied law, but rather because it was "common" to all mankind by virtue of natural law, and thus even applied to internal actors, such as rebel forces, who were not otherwise bound by international law as formal states were. By recapturing this lost definition of the common law of war, this Article casts some doubt on the U.S. government's position that military commissions have jurisdiction not only over international offenses, but also domestic violations of the law of war.Published: Jens David Ohlin, "The Common Law of War," 58 William & Mary Law Review (2016)


2021 ◽  
pp. 96-118
Author(s):  
Stuart Banner

This chapter discusses an important change in lawyers’ understanding of the relationship between the spheres of law and religion during the 19th century. In the early Republic these spheres substantially overlapped. Natural law was understood to have been created by God. Christianity was considered to be part of the common law. Americans may not have become any less religious in the 19th century, but they increasingly came to think of religion as part of one’s private, personal life, separate from the public sphere of law. As law and religion separated, the notion that natural law should play a role in the legal system came to seem more and more anomalous.


Author(s):  
Thom Brooks

Hegel was neither a lawyer nor primarily a legal theorist, but his writings make a significant influence to the understanding of legal philosophy. Nevertheless, there is disagreement about where Hegel’s importance lies. This chapter argues that Hegel’s philosophy of law is best understood as a natural law theory. But what is interesting about Hegel’s view is that it represents a distinctive alternative to how most natural law theories are traditionally conceived. Hegel’s philosophy is remarkable for providing an entirely new way of thinking about the relation between law and morality than had been considered before. It is the distinctiveness of his legal philosophy that has rendered so difficult a categorization into standard jurisprudential schools of thought. There is little that is standard in Hegel’s innovative understanding of law. This has importance for other areas of his thinking, such as his novel theory of punishment and understanding of the common law.


Author(s):  
Mads Langballe Jensen

This chapter discusses the earliest teaching of post-grotian natural law by Henrik Weghorst and Christian Reitzer in Copenhagen in the decades around 1700. This teaching has often been presented as merely derivative of the ideas of Hugo Grotius or Samuel Pufendorf. In contrast, this chapter argues that Weghorst and Reitzer developed two very different, and antagonistic, forms of natural law, reflecting academic teaching in Kiel and in Halle. However, it also shows how Weghorst and Reitzer illustrate the common ground of much Lutheran natural law theorising in the later seventeenth and early eighteenth century. Thus, for all their differences, both gave primacy to natural law and focused on duties, rather than rights, as constitutive of social and political life.


2020 ◽  
Vol 82 (3) ◽  
pp. 459-483
Author(s):  
Rob Goodman

AbstractEdmund Burke's impeachment of Warren Hastings for his conduct as governor-general in India represented the era's most serious internal challenge to British imperialism. But the impeachment's legal and institutional implications have been neglected. The central points of contention were the nature of impeachment in Britain and the nature of law in India. Burke insisted that impeachment must override the “low” and “mean” standards of the common law, yet he celebrated India for its dense judicial institutions. Hastings took the opposite position, demanding that the impeachment adhere strictly to the common law, yet defending his conduct in India by appeal to its political expediency, rather than its lawfulness. Each found himself in a “rhetorical contradiction,” alternately arguing in praise of, and in critique of, legal reasoning and procedures. While Hastings attempted to surmount the contradiction through the discourse of realism, Burke turned to the discourse of natural law—a language of lawfulness without legalism.


Author(s):  
Gerald J. Postema

This chapter explores the philosophical motivations behind Common Law theory and legal positivism. The primary aim is to define more precisely the terms of the debate between these two great jurisprudential traditions. It considers the thoughts of Coke and Hale, while Hobbes appears as their antagonist. However, because both Hobbes and the Common Law theorists substantially reworked a patchwork of political and jurisprudential ideas inherited, at least in part, from the natural law tradition, Aquinas's theory is used as the point of departure of the chapter. It is the most familiar and theoretically the most sophisticated discussion of the issues to be found within the natural law tradition.


2021 ◽  
pp. 167-187
Author(s):  
Stuart Banner

This chapter takes a close look at how natural law and custom virtually disappeared from the legal system in the late 19th and early 20th centuries. These were important changes, because they knocked out the common law’s two traditional foundations. If neither natural law nor custom were to play a role in the legal system, lawyers would have to rethink the grounding of the common law and the nature of common law decisionmaking. Natural law had also been a guide for judges in ascertaining the meaning of statutes and sometimes even in striking them down. Without natural law, lawyers would have to rethink the nature of statutory interpretation.


Author(s):  
Stuart Banner

This chapter discusses 18th- and 19th-century lawyers’ understanding of common law, the law found in court opinions. Today lawyers think of the common law as consisting of the opinions themselves, and they think of judges as making the law when they write the opinions. Before the late 19th century, by contrast, lawyers believed that the common law had an existence independent of court opinions, and that the opinions were merely evidence of the law rather than the law itself. Common law was understood in large part as natural law applied to specific situations. It was considered to be something found, not made, by judges.


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