Blog

Between 2009 and 2020, Josh published more than 10,000 blog posts. Here, you can access his blog archives.

2020
2019
2018
2017
2016
2015
2014
2013
2012
2011
2010
2009

Justice Scalia: When Reading Long Documents Violates The 8th Amendment

March 31st, 2015

During oral argument in Brumfield v. Cain, Justice Scalia noted that he would not read the entire 20-volume record in this 8th Amendment death penalty case.

JUSTICE SCALIA: I haven’t read the whole record, you know, and I doubt that I’m going to. And I doubt that this Court is going to read the whole record in all of these Atkins cases in the future. I mean, what you’re saying is … you don’t think it’s fantastical?

This isn’t Justice Scalia’s first brush with lengthy reading and the 8th Amendment. Recall his comments to Deputy SG Kneedler during the Obamacare oral arguments?

JUSTICE SCALIA: Mr. Kneedler, what happened to the Eighth Amendment? You really want us to go through these 2,700 pages? (Laughter.) And do you really expect the Court to do that? Or do you expect us to — to give this function to our law clerks? Is this not totally unrealistic? That we are going to go through this enormous bill item by item and decide each one?

There you have it. Reading long documents violates the 8th Amendment, except where failing to do so would itself violate the 8th Amendment.

Could Indiana Block Corporations From Using Corporate Money To Criticize RFRA?

March 31st, 2015

Today, the CEOs of nine corporations sent a letter to Indian Governor Mike Pence, urging him to modify or clarify RFRA. Yesterday, Apple CEO Tim Cook published an Op-Ed in the Washington Post, expressing his dismay with RFRA. (He stopped short of closing all Apple Stores in Indiana and all other states with RFRAs –he would be removed by his shareholders for doing so–and said nothing about Apple’s continued business with China, a horrific violator of every human right imaginable).

These letters and editorials were all signed by the CEOs in their corporate capacity. They were no doubt written using computers paid for by corporate funds, on company time, were likely edited by other employees of the corporation, and were likely marketed by other employees of the corporation. Every word of these letters were products of corporate speech.  Yes, imagine that. Cook could have written the Op-Ed in his individual capacity–but doing so would be harder than you think. He would have to use a computer he purchased from his personal funds, could not involve any Apple employees in proof-reading, editing, and publicizing the letter. Separating these two pots of money is harder than you think–compliance costs are expensive and time-consuming. And I doubt the Washington Post would publish an editorial if he refused to be identified as the executive of Apple.

I have absolutely no problem with these socially-conscience corporations expressing their views on laws, and seeking legislative change. I think these activities are, and should be protected by the First Amendment. But, not everyone agrees. If we take seriously the meme that “corporations are not people,” Indiana, or any other state, could pass a law that prohibits corporations from spending any corporate funds to criticize the government. If you wish to petition for a redress of grievances, the law would state, do so in your individual capacity. You cannot do so with any corporate funds. Corporations are not people!

Think of Citizens United–the government sough to block a group from releasing a movie during the election season if it was paid for by corporate funds! You are welcome to direct, produce, edit, and market the movie by yourself–just like Tim Cook could have written the op-ed with his personal resources.

Corporations are a group of people who assemble to achieve a common goal. Some of these goals may implicate criticizing government or candidates. Apple, and Citizens United alike, should be afforded First Amendment rights.

This is not to say there are no limits on spending and the like, but the threshold question of whether corporations should be allowed to speak is easy.

Events this week in New York and New Jersey on Immigration, Executive Power, and 3D-Printed Guns

March 31st, 2015

After a brief lull, I am hitting the road again. On Wednesday at 4:00 I am speaking on a panel at Rutgers University-Newark on the constitutionality of the President’s executive actions on immigration. Joining me will be Prof. Carlos Gonzalez. Later on Wednesday at 6:30 I  am speaking to the New Jersey Federalist Society on the constitutionality of the President’s executive actions on immigration. The event will be at the Morris Museum in Morristown.

On Thursday, I have a 3D-printed gun double header. First, at 12:45 at Brooklyn Law School, with commentary by Prof. Bill Araiza. Second, at 4:00 I am speaking at NYU Law School on the same topic.

All events are sponsored by the Federalist Society, and are open to the public. See you there!

NYU-Flyer-png brooklyn-png

ConLaw Class 20 – Substantive Due Process and Economic Liberty

March 31st, 2015

The lecture notes are here. The live chat is here.

Substantive Due Process and Economic Liberty

Lochner v. New York

Standing on the right is Joseph Lochner.

joseph-lochner

Here are photographs of Lochner’s bakery in Utica, New York.

lochner-bakery

lochners-bakery

 

Here is the cover of a recent book aimed at rehabilitating Lochner, which depicts Justice Rufus Pekham, author of the majority opinion, knocking out Justice Oliver Wendell Holmes, author of the famous dissent.
rehabilitating-lochner

 

Through sleuthing at the Oneida County Clerk’s Office, I discovered this advertisement for Lochner’s bakery. According to the ad, Lochner’s Home Bakery “is one of the oldest and most reliable bakeries in Central New York. We pride ourself on Uniformity, Purity, Cleanliness.”

Advertisement for Lochner's Home Bakery - Harlan Institute for Constitutional Studies

Muller v. Oregon

Here is the Lace House Laundry from Muller v. Oregon.

muller-oregon

Here are workers inside the Lace House Laundry, courtesy of the Oregon Historical Society.

Muller-workers

West Coast Hotel v. Parish

This is the West Coast Hotel is Wenatchee, Washington.

West-Coast-Hotel

United States v. Carolene Products

First, here is Carolene Product’s famous footnote four:

There may be narrower scope for operation of the presumption of constitutionality when legislation appears on its face to be within a specific prohibition of the Constitution, such as those of the first ten amendments, which are deemed equally specific when held to be embraced within the Fourteenth. See Stromberg v. California, 283 U.S. 359, 369-370Lovell v. Griffin, 303 U.S. 444, 452.

It is unnecessary to consider now whether legislation which restricts those political processes which can ordinarily be expected to bring about repeal of undesirable legislation, is to be subjected to more exacting judicial scrutiny under the general prohibitions of the Fourteenth Amendment than are most other types of legislation. On restrictions upon the right to vote, see Nixon v. Herndon, 273 U.S. 536;Nixon v. Condon, 286 U.S. 73; on restraints upon the dissemination of information, see Near v.Minnesota ex rel. Olson, 283 U.S. 697, 713-714, 718-720, 722Grosjean v. American Press Co., 297 U.S. 233Lovell v. Griffin, supra; on interferences with political organizations, see Stromberg v.California, supra, 369Fiske v. Kansas, 274 U.S. 380Whitney v. California, 274 U.S. 357, 373-378;Herndon v. Lowry, 301 U.S. 242; and see Holmes, J., in Gitlow v. New York, 268 U.S. 652, 673; as to prohibition of peaceable assembly, see De Jonge v. Oregon, 299 U.S. 353, 365.

Nor need we enquire whether similar considerations enter into the review of statutes directed at particular religious, Pierce v. Society of Sisters, 268 U.S. 510, or national, Meyer v. Nebraska, 262 U.S. 390Bartels v. Iowa, 262 U.S. 404Farrington v. Tokushige, 273 U.S. 484, or racial minorities,Nixon v. Herndon, supraNixon v. Condon, supra: whether prejudice against discrete and insular minorities may be a special condition, which tends seriously to curtail the operation of those political processes ordinarily to be relied upon to protect minorities, and which may call for a correspondingly more searching judicial inquiry. Compare McCulloch v. Maryland, 4 Wheat. 316, 428South Carolinav. Barnwell Bros., 303 U.S. 177, 184, n. 2, and cases cited.

I have collected a fortune of information about Carolene Products, Charles Hauser (the President), and his return trip to the Supreme Court which resulted in an affirmed conviction, and a pardon by President Roosevelt. Three decades later, a district court in Illinois found the federal Filled Milk Act Unconstitutional.

As a result of United States v. Carolene Products (1938), the Carolene Products company changed the name of their product from “Carolene” to “Milnut” at some point in 1938. I previously acquired a Carolene Products Cookbook from 1939, labelled as “Milnut.”

 

Now, thanks to a successful eBay bid, I am the proud owner of a Carolene Products cookbook from 1937 (before the Supreme Court case!). It is labelled as “Carolene” with the same logo.

2014-03-09 13.13.57

20140309_131429

 

Note how it is called a “Scientific Milk Product.” After 1938, the advertisements did not call it “Milk” to avoid problems under the Federal, and state Filled Milk Acts.

 

20140309_131232

Who want’s some frizzled dried beef or baked ham slice?

As well, here is the history of the Carolene Products company from MilnotMilk.com, with some interesting photos.

hauser

creamery

equip

equip2
milnut

MilnotEvaporated425

 

The Seneca plant that was built right on the border with Oklahoma, in a means to work around (literally) the Filled Milk Act. I have more details on the Seneca plant here. The plant is still in operation today, operated by the Sumker’s company (you can order Milnot online! – I have a case).

seneca-plant

Here is a copy of FDR’s pardon of Charles Hauser, President of the Carolene Products company.

Here is a copy of the remission of imprisonment, which I received from Hauser’s granddaugther. Note that the year 1944 is printed, and someone scribbled over it 1945.

Charles Hauser pardon0001

RFRA, “Minority Religions,” and “Collective Liberty”

March 30th, 2015

Howard Friedman offers several reasons why Indiana’s RFRA is so much more controversial than its 1993 federal counterpart. His second rationale crystalized why Indiana’s law has created such an outrage!

Traditionally it was assumed that the federal RFRA would be used by minority religions to fend off broad regulations that might be enacted without a careful weighing of idiosyncratic religious practices that are important to often discrete and insular groups with comparatively small numbers of adherents.  Since Hobby Lobby and the explosion of same-sex marriage cases, it is largely the Christian majority (or a segment of it) that asserts it is the victim of the majoritarian process, seeking exemptions that have a negative impact on minority groups that have broadly been the victims of past governmental discrimination.

Dale Carpenter expressed a similar sentiment:

What started out as a shield for minority religious practitioners like Native Americans and the Amish is in danger of being weaponized into a sword against civil rights.

In my abstract for “Collective Liberty” (which just got a shot of new material), I stated the issue almost the exact same way:

Second, with respect to free exercise, we have witnesses a bold transformation of the Religious Freedom Restoration Act (“RFRA”). Introduced in Congress by Senators Kennedy and Rep. Schumer, and signed into law by President Clinton in 1993, RFRA was designed as a legislative override of Justice Scalia’s unpopular decision in Employment Division v. Smith. The law was designed as a shield to protect religious minorities, such as Native Americans who use sacramental peyote, from laws that infringe on their exercise. Fast­forward two decades, and RFRA is now wielded as a sword to enforce the religious identities of corporations, that cannot be burdened by the Affordable Care Act’s contraceptives mandate. In her dissent in Burwell v. Hobby Lobby, Justice Ginsburg highlighted the divide, focusing on how the Court’s accommodation of the religious liberties of Hobby Lobby would have an impact on “thousands of women” “who do not share the corporation owners’ religious faith.” For Ginsburg, the collective needs of society for covered contraception easily trumps religious liberty. The majority, which grudgingly conceded that covering contraception was a compelling interest, viewed the calculus exactly backwards.

A similar argument could be made about Free Speech, which many progressive would also argue was hijacked by the right. Come to think of it, that is the other theme of “Collective Liberty.”

Historically, liberals tended to favor broad conceptions of individual rights, with respect to protecting unconventional and unpopular speech, minority religious groups, and the right to private association. Conservatives, in contrast, often opposed such rights to the extent they impeded the preservation of traditional social norms. But in recent years there has been a reversal, as the right has co­opted the mantle of individual liberty against claims of governmental intrusion into their time­honored institutions. But for the left, a robust freedom of speech, religion, and association­­no longer serving the causes of social justice­­can now more easily be subordinated to the “generalized conception of the public good.”

First, with respect to free speech, the progressive preference for collective liberty is evident in the ACLU’s decision not to file a brief in McCutcheon, reflecting a divide among its members. As Floyd Abrams opined, the dissent offers a “very troubling vision of free expression” and is “deeply disquieting.” With respect to speech, modern­day liberalism seems to be drifting away from protecting individual freedom, and more towards constitutionally guaranteeing equality. Conservatives seize on expanded speech rights to repel this creeping control.

This paper got even more timely than I expected. My draft is due to the Floyd Abrams conference at YLS at 4/14, so I will have something by then (one way or the other).

Update: The NY Times makes the same point:

When the federal government adopted a religious protection act in 1993,same-sex marriage was not on the horizon.

An informal coalition of liberals and conservatives endorsed the Religious Freedom Restoration Act because it seemed to protect members of vulnerable religious minorities from punishment for the exercise of their beliefs. The federal legislation was set off by a case involving Native Americans who were fired and denied unemployment benefits because they took part in ceremonies with peyote, an illegal drug.

Twenty states, including Indiana last week, have since passed their own versions of religious freedom laws.

But over time, court decisions and conservative legal initiatives started to change the meaning of those laws, according to liberal activists. The state laws were not used to protect minorities, these critics say, but to allow some religious groups to undermine the rights of women, gays and lesbians or other groups.

 “The coalition broke apart over the civil rights issues,” said Eunice Rho, a lawyer for the American Civil Liberties Union. The organization, which initially supported the measures, now opposes them unless they include language ensuring that they will not be used to permit discrimination or harm.

In a January decision, the Supreme Court ruled that under the 1993 law, a Muslim man in federal prison could keep a short beard.

That is a prototypical example of what most saw as the original purpose of the act, said Katherine M. Franke, the faculty director of the Public Rights/Private Conscience Project at Columbia Law School.

Update: More from Prof. Mark DeGirolami:

Rather an unfortunate metaphor in the by-line of Professor Dale Carpenter’s recent post: “What started out as a shield for minority religious practitioners like Native Americans and the Amish is in danger of being weaponized into a sword against civil rights.”

One might have thought, even relatively recently, that religious freedom was a “civil right.” But no longer: it is now said to be the enemy of “civil rights.” And I suppose that what is “weaponized” will depend on one’s perspective. From a different point of view, one might instead believe that it is the vast arsenal of antidiscrimination norms, and the staggering expansion of the state’s interest in vindicating specific sorts of dignitarian harms, that have been “weaponized.” But Professor Carpenter need not worry about one small sword in Indiana or Arkansas; the armamentarium arrayed against it is truly stunning.

Here’s how I see the situation, as described in my essay, Free Exercise By Moonlight, from which I’ll post a few selections in the coming days as it is intimately connected to these topical concerns (footnotes omitted):

The modern expansion of the reach of the state has resulted in a concomitant increase in the kinds of recognition, and validation, that it can now confer. As the ambit of state authority has expanded, the ways in which people may be negatively affected, or “harmed,” by a state-sanctioned religious accommodation have likewise expanded. Religious accommodations are now said, for example, to implicate injuries to the “dignity” of those who oppose them, the implication of which is that the state’s authority includes the power to confer individual dignity as a self-standing civic good. People want to be dignified by the state, their self-worth to be accorded official validation, and they perceive state-countenanced indignities meant for the protection of religious freedom as real injuries demanding state remediation.

Yet offenses to dignity are only the most extreme example of the overall expansion of government interests. For we are now at some considerable distance from Smith’s dystopian warnings about the threat of anarchy or governmental impotence that would result from overgenerous religious accommodations. In a society in which the government assumes an increasingly large role in the life of the citizenry, more injuries are transformed into legally (and perhaps even constitutionally) cognizable rights. The number and type of state interests that qualify as “compelling” swell to match the new dignitarian and other harms caused by permissive religious accommodations. And the protection of rights becomes a zero sum game, as every win for religious accommodation is a legally cognizable, but unvindicated, loss for somebody else.

Update: More from Rick Garnett:

 Following up on Marc’s response to Dale Carpenter’s post on the “weaponization” of RFRA:  Dale expresses concern about RFRA-type laws being used as a “sword against civil rights.”  It is not my impression that those of us who support RFRA-type accommodation regimes expect or want them to be used in such a way.

As I see it — and as I tried to set out in this short forthcoming paper — the conversation about how to manage the conflict between some religious-liberty claims and some equality and non-discrimination claims has to proceed from an appreciation for the facts that “religious liberty” *is* a civil right and that the enterprise of protecting civil rights includes — it has to include — care for religious liberty.

I think Rick is right that Progressives have shifted away from looking at religion (and I would argue speech) as a civil right unto itself. The goal is to achieve equality, and liberty is a secondary concern, to the extent that it gets in the way of “social justice.” This is the crystallization of Justice Breyer’s vision of “collective speech.”

Update: John McGinnis addresses the “minority” religion argument:

The New York Times distinguishes the past operation of the federal religious freedom lawby complaining that while it once protected religious minorities it currently protects conservative Christians. But conservative Christians now are a religious minority and a dwindling one at that.

Now there are other arguments against religious freedom legislation, state and federal, but social changes in the last two decades show that that complaints recently expressed about such protections are less pragmatic than ideological– less about assuring gays and lesbians access to services and more about making sure that the state can penalize minorities for acting on religious beliefs that the majority abominates.

Speaking of minority religions, the Times offers this preview of religiosity in the United States in the next 50 years.

In the United States, the spread of secularism will probably continue: Those who claim no religion will make up about a quarter of the population by 2050 — an increase from 16 percent in 2010. Christianity will have the biggest losses, with its share of the American population declining to 66 percent in 2050 from 78 percent in 2010, according to the projections in the report.

The number of Muslims in the United States will surpass that of Jews (at least those who claim “Jewish” as their religious identity) by 2035, but both groups will remain tiny portions of the American religious landscape, Conrad Hackett, the lead researcher and demographer for the Pew report, said in an interview.