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Judges and Dons

In Academia, Arts & Letters, Book Reviews, Books, Humanities, Law, Legal Research & Writing, Pedagogy, Scholarship, Teaching, The Academy on April 27, 2016 at 6:45 am

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This review originally appeared here in The University Bookman.

For a still-active judge on the U.S. Court of Appeals for the Seventh Circuit who “moonlights” as a law professor, Richard Posner is oddly and stunningly prolific. He not only contributes to scholarly discourse but also writes his own legal opinions. That places him in a small minority among federal judges. Posner is justifiably proud of his prolificacy and diligence, and he’s neither apprehensive nor ashamed about castigating his peers—another quality that sets him apart.

Over the years, Posner has tried to, in his words, “pull back the curtain” on his colleagues, our Oz-like federal judges, exposing their failures and inadequacies—what he calls, channeling Star Wars, the “dark side”—lurking behind the glow and aura and imprimatur of state power. Posner suggests that federal judges are not adept at preventing “hunch” or “ideology” from influencing their decisions. Because of their inadequate knowledge and limited training, he adds, federal judges too often resort to feeling and intuition—their “unconscious priors”—to resolve difficult facts and issues. He believes the legal academy should curb this judicial inadequacy, insofar as scholars could, in their teaching and writing, guide judges with clarifying direction. Yet he sees a troubling gulf between law schools and the bench, one that, he insists, “has been growing.”

Hence his latest book—Divergent Paths—which seeks to “explain and document” this gulf, “identify the areas in which federal judicial performance is deficient, and explain what the law schools can do to remedy, or more realistically to ameliorate, these deficiencies.” Posner is as hard on the professoriate as he is on the federal judiciary, indicting the former for its dislocation from the bench and the latter for its “stale” culture. To his credit, Posner criticizes only the federal judiciary and the elite law schools with which he is familiar. He does not purport to speak for, about, or against the state institutions and non-elite schools to which he has had little exposure, which lends his critique credibility.

Little else in the book, however, is modest. Posner is his typical boisterous self, and his characteristic crankiness is on grand display. Whether it bothers or delights readers depends, I suspect, on the extent to which they agree with him. If you’re in accord with Posner on this topic—the institutional and cultural barriers separating federal judges from legal scholars—you’ll find his frank attitude and no-holds-barred criticism to be entertaining. In equal measure, someone else might find them off-putting. The same goes for the book: whether you enjoy it will depend on your affinity for Posner.

Like Justice Oliver Wendell Holmes, his hero, Posner sees Darwinism—natural selection in particular—at work in all aspects of human experience. For example, the legal academy is “Darwinian” because “each species of professor must find an academic niche in which he can avoid destructive competition from other professors.” As a result, professors gather together in protective communities—an “academic ecology,” in Posner’s words—based on shared disciplinary interests. “Their need to communicate with persons outside their niche,” Posner opines, “like the need of a squirrel to learn to eat dandelions as well as nuts, is minimized.” This metaphor supposedly illustrates that the academy has become divorced from the judiciary. Although amusing as figurative language, it’s perhaps not borne out by facts or evidence, nor by the data Posner presents in tables in his introduction. At best, then, Posner’s complaint is anecdotal, not empirical, and that’s disappointing coming from this learned judge who earned his reputation as an empiricist.

“Increasingly law school faculties cultivate knowledge of fields outside of law but pertinent to it,” Posner says, “including economics, psychology, statistics, computer science, history, philosophy, biology, and literature.” The gradual incorporation of disparate disciplines in law schools has, Posner believes, developed in tandem with the growing academic neglect of judicial activity. Put simply, law schools no longer primarily study the behavior and methodology of judges as they once did. Moreover, as law professors have proliferated and law schools have increased in size and number, legal academicians have found ample audiences among faculty and scholars and thus have not suffered from their dislocation from judicial institutions or from the flesh-and-blood judges who decide concrete cases.

Posner decries, with Trump-like enthusiasm, the “refugees” from other, less lucrative disciplines who’ve sought asylum in law schools. He claims, with apparent disgust, that “many of these refugees have a natural inclination to base their legal teaching and writing on insights gleaned by them in the disciplines that were their first choice.” Yet he never adequately demonstrates that interdisciplinarity—and the concomitant diversification of perspectives and backgrounds among legal faculty—damages or thwarts legal education. In fact, what he seems to decry is the current curriculum of legal education, which, to his mind, should focus on judicial behavior and opinions rather than on other areas of the law. He stops short of proposing that administrators build a wall around law schools and make other departments pay for it, but he would, I sense, favor a moratorium on faculty immigration to law schools, and possibly mass deportations for the faculty he deems unworthy or unqualified.

But what Posner dubs “the Ph.Deification” of law faculties is not necessarily bad. Posner himself reveals the disadvantages of being a generalist, which is what law school prepare their students to be. His own understanding of pragmatism, or rather misunderstanding, is itself evidence that he would have benefited from deeper learning in that subject (say, more reading of Peirce and James and less of Dewey and Holmes) before adopting it as his personal methodology and proclaiming its virtues to the world. His literary criticism in Law and Literature betrays a sometimes embarrassing unfamiliarity with the trends and history of that discipline, and his early forays into the economic analysis of law have failed to influence the economics profession or to contribute anything of lasting value to professional economists. Indeed, it is perhaps because he knew more than untutored lawyers about economics—though substantially less than actual economists—that his “economic analysis of the law” for which he became famous was as influential as it was.

The legal community, and legal scholarship in particular, would benefit from welcoming qualified specialists and, in so doing, broaden the parameters of legal study and force lawyers out of their insularity. Professors of legal writing ought to be equipped with academic training in writing and the English language. Isn’t the systemic problem of bad legal writing self-perpetuating when legal writing professors are drawn, not from professional writers and teachers, but from lawyers? Moreover, professors of corporate law or finance ought to have academic training in those subjects—training that goes beyond the rudimentary glosses that find their way into judicial opinions written by non-expert judges. To read judicial opinions on a particular subject is not a fruitful way of learning that subject. A judge may have no experience in the insurance industry, for instance, when a difficult subrogation case arrives on his docket, yet he or she must handle the case and likely write an opinion on the facts and issues involved. The judge must rely on the evidence and briefing proffered by the parties to the case, not on personal expertise, which he or she lacks. Accordingly, the resulting opinion—inherently and intentionally limited to what it can accomplish—will not likely be sufficiently edifying or insightful to have staying power, that is, to teach future students and practitioners about the fundamentals of insurance.

Yet Posner is right to grumble about how the legal academy is populated by professors with little practical experience in law. In fact, law is the one discipline in which, counterintuitively, the more practical experience you have, the less marketable you are as a professor. He’s probably right, too, that there are too many law schools and too many law professors—and, hence, too many lawyers for the saturated legal market.

Targets of Posner’s ire include jargon, esoterica, obscurantism, and wordiness (“the fetishism of words”); the so-called Bluebook, which is a standard reference tool for lawyers concerning forms of citation to authorities (which is “maddening,” “superfluous,” “cancerous,” and “time-consuming”); student editing of law reviews (for which “neophytes” rather than peer reviewers make the critical editorial decisions); excessive, obtrusive, and needless footnoting in legal scholarship (due in part to the aforementioned neophytes); the culture of secrecy and mystery among federal judges; the decline in legal treatises; hyperspecialization among professors; the political nature of judicial appointments and confirmations (including an emphasis on biological diversity rather than diversity of backgrounds and experience); lifetime tenure for federal judges; legal formalism; the unintelligibility of legal opinions to non-lawyers—the list goes on. If you’re familiar with Posner and follow his writings, you’ve probably heard these grievances already. But they’re worth repeating if, in book form, they can reach larger audiences.

Still, one gets the sense that Posner rushed this book into his editors’ hands. A chunk of a paragraph on pages 225–26 reappears, verbatim, on page 271, thus undermining one of Posner’s central points: the importance of brevity in writing. Some of his accusations can’t be supported by evidence, such as “academic critics of judicial opinions feel superior to the opinions’ authors” (how could Posner divine this psychological insight?) or “the average law professor was a better law student than the average judge had been” (possibly true, but how does Posner know this?). Posner’s citations to Wikipedia, moreover, will raise eyebrows. Finally, it’s either dishonest or imperceptive for this one time opponent of same-sex marriage to now claim that bigotry alone explains the conservative and Christian position on that issue, which is barely relevant to Posner’s book and for which he offers little argument.

Posner is willing to depart from judicial norms and conventions. He believes that case precedent should not govern causes of action that entail novel issues and circumstances. Controversially, he encourages judges to look beyond the briefing and the record to ferret out the truth and context of matters inadequately illuminated by the parties to the case. Some of his suggestions will seem remote to the average reader and aimed at an elite (if not aloof) audience of politicians and federal judges. Whether federal judicial salaries account for regional cost-of-living differentials, for instance, matters little to most Americans. Nor do we care, quite frankly, whether judges lack collegiality; we just want them to rule the right way. One would hope personality conflicts wouldn’t influence the operative rules that shape human experience, but it turns out that judges can be petty.

Posner fittingly includes a question mark in the title to the final section of his book: “The Academy to the Rescue?” That punctuation mark reveals how skeptical—or at least tentative—Posner remains about the likelihood that his subjects will institute proper and constructive change. Most of his proposed solutions are sensibly plain: if student editing of law reviews is bad, do away with student editing of law reviews; if the law school curriculum is bad, change it; if judges write poorly, offer them training in writing through continuing legal education courses; if litigants and lawyers travel too far and at too great expense, allow them to videoconference.

Divergent Paths succeeds in demonstrating the need to refocus the legal curriculum on judicial behavior, if only by exposing judges’ decision-making to scrutiny (and ridicule) and demystifying the glorified processes of judicial deliberation. “Most judges evaluate cases in a holistic, intuitive manner,” Posner submits, “reaching a tentative conclusion that they then subject to technical legal analysis.” Their goal is to arrive at decisions that comport with prevailing notions of morality, justice, and common sense. Statutory idiosyncrasies or awkward case precedents will not, in Posner’s view, prevent these judges from reaching the result that people untrained in the law would likewise reach because of their ethical predispositions and basic sense of right and wrong. Judges are people too, and for the most part, they want to do what’s reasonable.

Humility has few friends among judges and law professors, so it is fun, one must admit, to watch Posner serve these cognoscenti a still-steaming pan of humble pie. But even sympathetic readers will grow weary of the relentless complaining after hundreds of pages of it. Perhaps Posner should have minded his own dictum: “If you want a flawless institution go visit a beehive or an anthill.” Then again, if Posner—who inhabits both the judiciary and the academy—doesn’t speak up, who will? Answers to these questions could determine how important Divergent Paths really is.

Varieties of Emersonian Pragmatism: Synthesis in Justice Holmes

In Academia, America, American History, American Literature, Arts & Letters, Books, Creativity, Emerson, Historicism, History, Humanities, Literary Theory & Criticism, Literature, Nineteenth-Century America, Oliver Wendell Holmes Jr., Philosophy, Poetry, Pragmatism, Rhetoric, Scholarship on April 20, 2016 at 6:45 am

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There is a long tradition of scholarship regarding Emerson’s pragmatism. Among those who have written about Emerson’s pragmatism are Russell B. Goodman, Giles Gunn, Poirier, Cornel West, Joan Richardson, Levin, and James M. Albrecht. Even earlier Kenneth Burke noted that “we can see the incipient pragmatism in Emerson’s idealism” and that “Emerson’s brand of transcendentalism was but a short step ahead of an out-and-out pragmatism.”

Goodman analyzed Emerson as “America’s first Romantic philosopher,” the counterpart to Wordsworth, Coleridge, and Carlyle whose idealism would influence William James and later John Dewey and Stanley Cavell.

Gunn examined while contributing to the critical renaissance of American pragmatism in the 1990s; he suggested that Emerson cast a long shadow “at the commencement of the pragmatist tradition in America” and that Emerson belonged to a family of writers that included Henry James, Kenneth Burke, John Dewey, Frank Lentricchia, and others.

To reach this conclusion Gunn adopted a more diffuse definition of pragmatism that went beyond the philosophical tradition of Peirce, Dewey, George Herbert Mead, Sidney Hook, Morton White, Richard Bernstein, John McDermott, and Richard Rorty. He attended to aesthetically charged political texts presented not only by Emerson but also by W.E.B. DuBois, James Baldwin, Flannery O’ Connor, Elizabeth Hardwick, Poirier, Cornel West, Clifford Geertz, and Stanley Fish. Gunn left behind James’s “somewhat restricted focus on the nature of knowledge and the meaning of truth” and turned instead to literary and cultural works that affected social issues.

Gunn’s focus on the social indicates a debt to Dewey, and his valuation of Emerson must be considered in a Deweyian context. That Emerson is a pragmatist is somewhat implied or tacit in Gunn’s account; his discussion is not about what elements of Emersonian thought evidence pragmatism but about how Emerson influenced Henry James Sr. and his sons William and Henry, who in turn influenced a host of other writers; how Emerson spearheaded an American tradition of strong poets and transmitted optimism to subsequent writers; and how Emerson cultivated aesthetic rhetoric and anticipated progressive sociopolitical thought.

If Gunn is a bridge between classical philosophical pragmatism and neopragmatism of the aesthetic variety, Poirier was neither classical philosophical nor neopragmatist, eschewing as he did the logics and empiricism of Pierce and James as well as the political agitating of some of Gunn’s subjects. Poirier concentrated above all on the literary and cultural aspects of pragmatism: not that these aspects are divorced from politics, only that their primary objective is aesthetic or philosophical rather than partisan or activist.

Poirier sought to “revitalize a tradition linking Emerson to, among others, Stein, and to claim that new directions can thereby be opened up for contemporary criticism.” He, like Gunn, was frank about his attempt to expand the pragmatist canon that purportedly began with Emerson. “As Emerson would have it,” he explained, “every text is a reconstruction of some previous texts of work, work that itself is always, again, work-in-progress.”

This constant, competitive process of aesthetic revision gives rise to a community of authors whose mimetic activities gradually form and reform a canon that resembles and functions like the constantly reformulating legal principles in a common-law system: “The same work gets repeated throughout history in different texts, each being a revision of past texts to meet present needs, needs which are perceived differently by each new generation.” Within this revisionary paradigm, Poirier heralded Emerson as the writer who “wants us […] to discover traces of productive energy that pass through a text or a composition or an author, pointing always beyond any one of them.”

Cornel West explored the radical implications of pragmatism to democracy in the works of Emerson, Peirce, William James, Dewey, Sidney Hook, C. Wright Mills, W.E.B. DuBois, Reinhold Niebuhur, Lionel Trilling, Roberto Unger, and Michel Foucault. Unlike the interpreters of pragmatism discussed above, West extended the pragmatist canon from America to the European continent and professed a radical preoccupation with knowledge, power, control, discourse, and politics. Like the previous interpreters, however, he acknowledged the family resemblances among disparate pragmatist thinkers and their ideas and so, in Nietzschean or Foucaultian fashion, undertook a “genealogy” of their traditions.

Recent work by Colin Koopman has run with the historicist compatibilities between genealogy and pragmatism to articulate novel approaches to cultural studies. Although the topic exceeds the scope of this short post, genealogical pragmatism might serve as a promising methodology for future studies of the common-law system.

“My emphasis on the political and moral side of pragmatism,” West explained, “permits me to make the case for the familiar, but rarely argued, claim that Emerson is the appropriate starting point for the pragmatist tradition.” West’s emphasis on pragmatism as a “new and novel form of indigenous American oppositional thought” has an interesting valence with Oliver Wendell Holmes Jr.’s new and novel form of dissenting from the majority and plurality opinions of the U.S. Supreme Court. Holmes’s jurisprudence was oppositional, in other words, although not radical in the sense that West means.

West credited Emerson with enacting “an intellectual style of cultural criticism that permits and encourages American pragmatists to swerve from mainstream European philosophy,” and Holmes’s dissents likewise moved American jurisprudence away from its British origins—especially from Blackstonian paradigms of the common law—and towards an oppositional paradigm modeled off theories of Darwinian struggle.

Richardson borrows a phrase from Darwin, “frontier instances,” which he borrowed from Francis Bacon, to trace the continuity of pragmatism in American life and thought. Her argument “proceeds by amplification, a gesture mimetic of Pragmatism itself, each essay illustrating what happened over time to a form of thinking brought over by the Puritans to the New World.” She treats pragmatism as a uniquely American philosophy and more impressively as an organism that develops through natural selection: “The signal, if implicit, motive of Pragmatism is the realization of thinking as a life form, subject to the same processes of growth and change as all other life forms.” Her diverse subjects signal the definitive expositors of pragmatism for their respective eras: Jonathan Edwards, Emerson, William and Henry James, Wallace Stevens, and Gertrude Stein.

Richardson’s Emerson is a visionary who retained a ministerial or spiritual philosophy but who repackaged it in less conventionally Christian terms than his Puritan, evangelical predecessors. She explains that Emerson imperfectly replicated the work of Old Testament prophets and New Testament apostles to make it apprehensible in the rapidly changing American context. Her latest book, Pragmatism and American Experience, endeavors to untangle the knot of pragmatism and transcendentalism, searching Cavell for illumination regarding the perceived mismatch between these two prominent schools of American philosophy.

Albrecht interrogates the term “individualism” and describes its currency within a pragmatic tradition that runs from Emerson, William James, and Dewey to Kenneth Burke and Ralph Ellison. Unlike the aforementioned scholars of Emerson, who “do not resolve the question of how far, and to what purpose, one can claim the ‘pragmatic’ character of Emerson’s thought,” Albrecht comes close to a practical answer that is made more insightful and understandable in light of Holmes’s judicial writings that appear in media (opinions and dissents) that control rather than merely influence social patterns.

Albrecht strikes a balance between radical and conservative characterizations of pragmatism, “which gets accused of […] contradictory sins: it optimistically overestimates the possibilities for reform, or it succumbs to a conservative gradualism; it is too committed to a mere, contentless method of inquiry that undermines the stability of traditional meanings, or its emphasis on existing means places too much weight on the need to accommodate existing customs, truths, and institutions.” The same could be said of the common-law tradition that Holmes adored and about which he authored his only book, The Common Law, in 1881.

Albrecht never mentions the common law, but there is a mutual radiance between his analysis of Emerson and the longstanding notion of the common law as the gradual implementation and description of rules by courts, aggregated into a canon by way of innumerable cases and in response to changing social norms. Nor does Albrecht mention Holmes, whose Emersonian contributions to pragmatism only affirm Albrecht’s contention that “there are important benefits to be gained not by calling Emerson a pragmatist, […] but by reading Emerson pragmatically—by applying the fundamental methods and attitudes of pragmatism in order to highlight the ways in which similar attitudes are already present in, and central to, Emerson.”

One such benefit involves the sober realization that Holmes’s Emersonian pragmatism cannot be or ought not to be distorted to mean an equivalence with contemporary and coordinate signifiers such as “Left” and “Right,” “Liberal” and “Conservative,” for there are as many self-proclaimed “Conservative pragmatists,” to borrow a term from the jurist Robert H. Bork, as there are Cornel Wests: thinkers “concern[ed] with particularity—respect for difference, circumstance, tradition, history and the irreducible complexity of human beings and human societies—[which] does not qualify as a universal principle, but competes with and holds absurd the idea of a utopia achievable in this world” (Bork’s words).

Due to the long line of scholars celebrating and studying Emersonian pragmatism, Albrecht is able to remark, “The notion that Emerson is a seminal figure or precursor for American pragmatism is no longer new or controversial.” He extends and affirms a scholarly tradition by depicting “an Emerson whose vision of the limited yet sufficient opportunities for human agency and power prefigures the philosophy of American pragmatism.”

More important than Albrecht’s being the latest link in a chain is the clarifying focus he provides for examining an Emersonian Holmes by attending to two ideas that comport with common-law theory: first, that Emerson prefigured James by walking a line between monism and pluralism and by emphasizing the contingency and complexity of natural phenomena; and second, that Emerson considered ideas as derived from past experience but open to creative revision in keeping with present circumstances.

Regarding the first, Albrecht seeks to undermine a prevailing assumption that Emerson was some kind of absolute idealist, as even William James suggested. Albrecht’s argument is based on the position that Emerson rejected essentialisms and envisioned a cosmos consisting of competing forms and ideas that grow and evolve because of their competition.

Regarding the second, Albrecht seeks to show that although Emerson imagined himself as breaking from past forms and ideas, he also regarded the past as indispensable to our understanding of the present and as necessary for generating and cultivating creative dynamism; the past is inescapable and must be utilized to shape the present, in other words. “All attempts to project and establish a Cultus with new rites and forms, seem to me vain,” Emerson preached in this vein in his Divinity School address, adding that all “attempts to contrive a system are as cold as the new worship introduced by the French to the goddess of Reason[.] […] Rather let the breath of new life be breathed by you through the forms already existing.”

Albrecht promises an Emerson who recounts the mimetic and derivative nature of creativity and genius; yet his portrait of Emerson is incomplete without Poirier, who describes an Emersonian stream of pragmatism flowing with idiomatic, resonate, sonorous, and figurative language. Poirier’s notion of superfluity is central to understanding Holmes’s Emersonian role within a common-law system where “[e]very several result is threatened and judged by that which follows” (Emerson, “Circles”). In the common-law system according to Holmes, a “rapid intrinsic energy worketh everywhere, righting wrongs, correcting appearances, and bringing up facts to a harmony with thoughts” as they are permutated in case precedents (Emerson, “Divinity School Address).

Poirier’s notion of Emersonian superfluity involves a thinker’s “continual effort to raise himself above himself, to work a pitch above his last height,” and to push the syntactical and intellectual boundaries so as to avoid having “the same thought, the same power of expression, to-morrow” (Emerson, “Circles”). Superfluity is an attempt to realize in language the restive impulse to drive forward and reenergize, to prophesy and transcend. It characterizes language that is designed to “stir the feelings of a generation” (Holmes, “Law in Science and Science in Law”), or less grandiosely to compensate rhetorically for the inability of the written word to realize the extraordinary power of an idea or emotion.

 

Paul H. Fry on “Who Doesn’t Hate Theory Now?”

In Academia, American Literature, Arts & Letters, Books, British Literature, Essays, Fiction, Historicism, History, Humanities, Literary Theory & Criticism, Literature, Novels, Pedagogy, Philosophy, Scholarship, Teaching, The Academy, Western Civilization, Western Philosophy on April 13, 2016 at 6:45 am

Below is the next installment in the lecture series on literary theory and criticism by Paul H. Fry. The previous lectures are here, here, here, here, here, here, here, here, here, here,here, here, here, here, here, here, here, here, here, here, here, here, and here.

 

Bond and Bonding in Shakespeare’s Merchant of Venice

In Arts & Letters, Austrian Economics, Books, British Literature, Economics, Essays, Fiction, History, Humane Economy, Humanities, Law, Liberalism, Libertarianism, Literary Theory & Criticism, Literature, Philosophy, Politics, Scholarship, Shakespeare, Western Civilization, Western Philosophy on April 6, 2016 at 6:45 am

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A bond is an agreement, the unification of individuals or groups under mutual terms. Parents may bond affectionately with their children just as friends may bond affectionately with one another. Marital bonds join spouses in a sacred contract that confers conjugal rights and duties.

A bond is also a security for a debt. Banks may issue and underwrite bonds with fixed interest rates or correlative maturity dates in exchange for the promise of repayment. Bonds may be defeasible, high-yield, low-yield, covered, subordinated, or perpetual. They may be backed by liens or mortgages. There are government bonds, municipal bonds, fiduciary bonds, war bonds. A bond may be an instrument or the name for a type of covenant between persons. Love is not just a bond but something within a bond, if we believe the Countess in Shakespeare’s All’s Well That Ends Well.

In light of this rich multiplicity of meaning, the referent for the isolated term bond is not immediately clear but, instead, contextual. Serviceable explanations for bond depend upon the situation in which it is employed and the circumstances with which it is surrounded. The diverse meanings for bond have in common a reciprocal obligation or indebtedness that is voluntarily undertaken: a bond, whatever else it does, secures a promise or duty.

Sometimes that promise or duty is implicit, as with romantic bonds between monogamous lovers. The term bond is thus pregnant with possibility, yielding manifold associations. “The word itself,” submits Frederick Turner, “contains a fascinating amalgam of positive and negative connotations.”

My essay “A Time for Bonding: Commerce, Love, and Law in The Merchant of Venice,” which may be downloaded at this link, considers the role of bonds and bonding in William Shakespeare’s The Merchant of Venice to undermine the notion that Shakespeare was, to employ a term by Ian Ward, “anti-market” in the play. The Merchant of Venice is instead as multifaceted and polysemous as the term bond and open to an array of interpretations favorable to commerce and business. This essay is part of this collection of essays edited by Edward W. Younkins titled Capitalism and Commerce in Imaginative Literature (2016).