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On October 24, Professor Daniel Epps, the Howard and Caroline Cayne Distinguished Professor of Law at WashU Law and co-host of the legal podcast Divided Argument, presented his forthcoming article, Justifying the Fourth Amendment, at Catholic Law’s Faculty Workshop. Set to be published in the Vanderbilt Law Review in 2026, the article delves into the rationale for enshrining search-and-seizure protections in the Constitution. Catholic Law’s Professor Cara Drinan served as the designated commentator, engaging in a lively discussion alongside other faculty members. The workshop was part of a series organized by Professor Joel Alicea, Associate Dean for Faculty Research at Catholic Law.

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Stephen Payne:
It’s wonderful to welcome you to this great event. My first order of business is to introduce our Chaplain of the university, Father Aquinas Guilbeau, who will open up some prayer.

Father Aquinas Guilbeau:
Thank you, Dean Payne, and welcome Justice Thomas. In the name of the Father and of the Son and of the Holy Spirit. Heavenly Father, in your infinite mercy, you have created all things. In your infinite love, you have made man and your image. We come before you this evening in gratitude. Even by mere reason, we can know you as the creator and the governor of all creatures. Everything in heaven above and on earth below moves according to your eternal law. From the rising of the sun to its setting, all dominion is yours. In your goodness and for our happiness, you have made the human creature to share in your governance. Not only for subduing the earth, but more importantly for shaping our hearts and our families and our communities. To be human is to govern our actions by reason, toward justice. In so doing, we imitate you. In so doing, we merit reward for the good that we do and punishment for the evil that we commit.


As you raised up Moses of Old, you still raise up governors for our common actions so that through their judgments and decisions we might achieve the common good. You make law and the service of law a noble profession. We ask you, Father, to bless our guests this evening, justice Thomas. Bless to his family, his staff, his colleagues on our nation’s Supreme Court. May they, like Solomon, seek your wisdom as they rule on matters of law. Continue to bless our university and especially its law school. May it service to God and nation bear just and righteous fruit. Finally, we pray for our nation, especially as we celebrate the 250th anniversary of its founding. Ours is only one nation on earth for which you provide, yet we cannot help but take pride in its promise and its plenty. Help us to be good citizens and good stewards of what you have given us. We ask all these things through Christ, our Lord.

Stephen Payne:
Amen.

Father Aquinas Guilbeau:
Mary, mirror of justice.

Stephen Payne:
Pray for us.

Father Aquinas Guilbeau:
In the name of the Father and of the Son and of the Holy Spirit. Amen.

Stephen Payne:
Thank you, Father. Well, first, I’d really like to thank the president of our university, Dr. Peter Kilpatrick, for being with us tonight and the provost of our university, Dr. Aaron Dominguez, who’s here as well. And Mrs. Kilpatrick, Nancy, thank you for joining us. There are lots of great things happening at our law school. You may have heard we’re at our highest ranking ever in our history, that our job placement rate is out of control good, was above 95%, that we just landed the biggest first year class in over 13 years and, at least by formal metrics, the most qualified class in the history of our school. You upper division folks, don’t worry. You’re just as good. Alums, I’m not so sure. No. Welcome to our alumni, to members of our board of visitors, to our faculty, to our colleagues from other schools, deans and administrators, to our staff, our wonderful staff who help put all this together.


Thank you very much. I first want to congratulate Professor Joel Alicea and all those faculty and staff and students who are associated with our Center on the Constitution and the Catholic Intellectual Tradition. CIT as we say, since the name we came up with is such a mouthful. I take responsibility for that in the first instance. CIT, this, first of all, the fourth year that we’ve had an inaugural event for the year like this or a kickoff event for the year of their events like this one and the fourth year in a row that CIT has had a Supreme Court justice come address our community. So it’s just a wonderful record and the fellowships that CIT sponsors, the event they sponsor. They sponsored hiring they’ve allowed us to do. I just really want to congratulate Joel and all the folks associated with CIT on the tremendous engine they’ve been for our law school in achieving what it has achieved.


So thank you very much and please. I also want to welcome and thank our students. We have the best students in the country and really both sharp and civil. And I thank you for upholding the great tradition we have at our school and our university community generally of being civil to one another, of being able to have the kind of discourse that just can’t take place anymore on so many college campuses in the current environment. And I want to thank you for those who disagree with speakers at events that we have, for those who agree with speakers at events we have. We can all come together and really suss out the truth. And we can be in faith and reason can be in dialogue with one another on this campus, as it can’t in the same way just about any other place. But we can be kind and respectful to each other, even if we disagree. And I’m just so proud of our students for upholding that tradition and want to give you a round of applause as well.


I also want to thank Professor Jen Mascott. I call her professor, but soon we’ll all have to call her judge, I think. We recruited Professor Mascott to come to our school. She was a great steal from us from another very good law school in the area. And we had her in the classroom only for a short time, but boy, are we thrilled and proud to call you ours as you … She’s been nominated for the Third Circuit Court of Appeals, as you may know, and soon I think will be become a federal judge. So thank you, Professor Mascott. She also was instrumental in one of the things I’m most joyful about, which is that we have Justice Clarence Thomas not only here tonight, but teaching a course at our law school this semester. And that’s just an incredible experience for our students. He’s teaching it with Judge Maggs who’s here as well from the Court of Appeals for the Armed Forces and it’s already a wildly popular course and getting such great feedback from the students about it. So first, this round of applause is a thank you to Professor Mascott.


And finally I’d like to thank Justice Thomas of course for doing this, for committing to teach a course here. It’s just an extraordinary opportunity for our community and students especially. I know that you do because everybody after these things comes up and tells me so, but I hope you really appreciate the opportunity that you have to learn from someone who is not only one of the most brilliant legal minds in the country, but even in the short time that I’ve been able to spend with the justice he’s shown himself to really care about people and about their real stories and the real stories that are behind the cases that come to the Supreme Court. And boy, if you haven’t heard him laugh, I hope you get a chance to because it fills the heart with joy. So with all of that, thank you, Justice Thomas.


Now, I will turn it over to the director of CIT, Professor Joel Alicea. I will not give him the introduction that he’s due, but to say he was the first hire the law school made after I became Dean more than six years ago, after more than a decade of not hiring tenure-track faculty as the school kind of shrunk in size a bit. And boy, I’ve said this many times before, but it’s been at least half a year since I’ve said it. We really hit a home run the first time at the plate. Joel has published in all the top legal journals and I love to see his teaching evaluations because they’re often filled with comments from the students along the lines of hardest course I’ve ever taken, best course I’ve ever taken. So that just speaks volumes to me. And he also, of course, models what a great legal professional and person should be and so I’m very pleased to hand things over to Professor Alicea.

Joel Alicea:
Well, thank you, Dean Payne. I’ll be brief so that we can get to the main event. Welcome to the opening event of the 2025-2026 academic year for the Center for the Constitution and the Catholic Intellectual Tradition, or CIT for short. We promote scholarship on the relationship between the American Constitution and the Catholic Intellectual Tradition. The Catholic Intellectual Tradition refers to the writings of the many philosophers, theologians, lawyers, and others who’ve contributed to the way in which the church understands the truth, including the truth about things like law and politics. It encompasses the works of Catholic thinkers like St. Augustine and St. Thomas Aquinas, but also the writings of non-Christian thinkers like Aristotle and Cicero. We’re in our fourth year of operations here at the Columbus School of Law and, as Dean Payne said, for the fourth consecutive year we’re opening with an event featuring a Supreme Court Justice.


We previously had Justices Alito, Barrett, and Kavanaugh in our prior three years and we could not be more excited to be hosting Justice Clarence Thomas today. While clerking for Justice Alito, I had the great privilege of having many conversations with Justice Thomas whose heroic life continues to inspire me. And there’s no one better to interview the justice than one of his former clerks, Jennifer Mascott. Jen is an associate professor here at CUA and an affiliated fellow at CIT. She’s also the founder of the Separation of Powers Institute and she’s currently on leave from her role at CUA to serve in the White House Counsel’s office and, as Dean’s Payne said, is currently nominated for the Third Circuit. She clerked for then-Judge Brett Kavanaugh before clerking for Justice Thomas and we’re delighted to have her back with us this evening. So please join me in welcoming Jen Mascott and Justice Clarence Thomas.

Justice Clarence Thomas:
Judge.

Jennifer Mascott:
Well, thank you, Joel, and thank you Dean Payne. And I could not be more happy to be back here and I’m just really grateful to Catholic University for being my home here in Washington DC and for all of the great students who I started to get to know last year. And I’m so thrilled that we’ve got Justice Clarence Thomas here with us tonight. We’ve got to give him another round of applause. So Joel has assigned me the task of giving the real detailed introduction to the Justice and the Justice is so humble. I’m hesitant. He may not like it, but I’m going to live a little bit dangerously. I’ll just say a couple nice things. First of all, as a former clerk, Justice and Mrs. Thomas are two of my favorite people on the planet. Dean Payne is right. If you spend any time with them, you will know their warmth and their heart for people of all walks of life.


And then jurisprudentially, Justice Thomas, now having been on the court almost 34 years, is one of the most impactful jurists of the 21st century. He’s the sixth longest-serving justice and has a really just amazing life story and that embodies the American story of hard work making the most of freedom and opportunity. And if you’ve not had a chance to read his memoirs, I highly recommend them and also a documentary called Created Equal about the Justice’s life, starting in poverty and segregation in Pin Point, Georgia and then rising, taking a trajectory all the way to the Supreme Court. So some things that you may not know about the Justice, prior to his time on the court, those 34 years working with colleagues here in town, the Justice served on the DC circuit. He was the Chairman of the Equal Employment Opportunity Commission for almost eight years. I didn’t realize it was that long until I went back.


Glad to testify before Congress during those years. And Assistant Secretary of the Education Department. He is a lifelong product of a lot of Catholic education parochial schools and I hope we’ll hear about all of the blessings of your education with the nuns in your hometown as we go through the evening and then at Holy Cross and Yale. And he’s also very generous with his time. A teacher, obviously you’ve heard about his class here tonight, and hopefully we’ll talk more about how he and Judge Maggs walked students through constitutional history. But he also taught for a decade, more than a decade at a couple of other law schools as well. And so very generous with this time here around town with students and really around the country mentoring people. His service is unmatched personally and academically and professionally. And then talking about his jurisprudence on the court, and we’ll talk a little bit more about this tonight as well, but really has been an originalist before the word became part of the lexicon, really, at the Supreme Court.


I mean when you started serving in 1991, we just were not reading the kinds of originalist textualist opinions that we have today. Jan Crawford wrote a book talking a little bit about the trajectory of the Supreme Court in those last 30 years. And so Justice Thomas over that time, his opinions really have gone from a descent of one to then pulling one or two along and just amazingly the last few years really becoming a major point of discussion. One area in particular that’s near and dear to my heart is the administrative law jurisprudence and a series of concurring opinions in 2015 about what is the Chevron Doctrine? It doesn’t seem consistent with the Administrative Procedure Act, looking at other kinds of deference. And now just less than 10 years later, the Chevron really being overruled. Influential also in Second Amendment jurisprudence, First Amendment jurisprudence, preemption, too many areas really to name.


My favorite comment about Justice Thomas, though, as I was looking back at the New York Times article from 2020 that said some may even think of you as a pop culture icon. So I love it. I love it. In any case, we are really grateful to have you here tonight, but one of your biggest impacts is not just your jurisprudence, but the students that you have taught who are going to go on to serve for generations, your law clerks. And we’re just very honored to snatch a few minutes of your time. So starting with your course here at Catholic University, why have you made the decision over the years to spend so much time, even out of the court with all the demands there, to come and teach and be with students?

Justice Clarence Thomas:
Well, first of all, thank you for inviting me and thank you all for such a delightful event and important event. And I first met Joel at Harvard, the Federalist Society, but as far as teaching, I love teaching with Judge Maggs. He does all the work and I get to sort of just hang around. And he is such a fabulous teacher and he was of course with me my first term on the court. We drew him back from the University of Texas Law School where he was employed to help me during the second half of my first term. And that was a brutal term. As far as students, when I was in law school, one of the things that I did not like was it seemed like most of the professors were too important to actually care about students. And also, there were things that made no sense to me in law school. It was as though you were told what to think and you regurgitated it on exams and you were not encouraged to do the work and think it through and arrive at your own views about that.


And in talking to then Professor Maggs at GW, I suggested what about doing a course that actually tries to dig through cases and find out what the dispute really was about? Who were the people? What were they upset about? What happened to them? What happened to them afterwards? And of course he was so generous, that he was teaching all these courses, he was acting dean at GW, and he agreed. And it’s a lot of work, but then we did that for over a decade at GW and after Dobbs. And I think we were tolerated there. I know it’s your alma mater. So we stopped for a couple of years after Dobbs after some unpleasantness. And I missed it, to be honest with you. I missed teaching with him, I missed the students. There’s nothing like the excitement seeing students figure it out for themselves, that maybe they were told something about a case and when they dig into it, it’s sort of like, again, the originalist stuff.


When you dig into it, perhaps some of the doctrines that we use now to dominate law, it may not have a basis in fact. It may not be as forceful when you actually take a look at the case, the context of the case, what they were really arguing about. You ask yourself perhaps we should, or at least for us, we should do a course on what really happened. I also thought that students should have a vested interest in it and they should teach the courses. They should take the lead in courses. They should not be led. They should be an equal partner in this adventure and that’s what we do. And it’s really more for us. The students happen to come along with it, but it’s like this joint scavenger hunt. Let’s just figure out what really went on and it’s just I missed it, to be honest with you, over the last couple two or three years and we missed it. And it’s been a real joy here. The students are excited, so we’re excited.

Jennifer Mascott:
After doing it for 10 to 15 years, do you ever worry you’ll run out of material?

Justice Clarence Thomas:
No. The human experience is one that seems to have no limit. There’s always something new to learn. And people ask you that sort of thing about being on the court a long time. I think if you don’t think that you have found all the answers for every case, that there’s always something left. There’s something you don’t know. The approach that we take, and Judge Maggs feels the same way, the more we know, the less we think we know. That it only opens up one more door where we think that I’m a little uncertain as to what really went on in some other cases, maybe that the court didn’t see all these things. Again, we’re not arguing doctrinally. We’re just simply trying to figure out factually, contextually, historically what happened. I don’t get bored with the court either, with the work at the court. I get bored with people who are boring, but not the work. The work is important and there is no end to what you can learn from it and what you need to learn in order to adjudicate these cases.

Jennifer Mascott:
One of the things I learned a lot clerking from you was how impactful your childhood with the education in Catholic schools and nuns were on your childhood. What did you learn being on the other side as a student in your childhood or at law school that has impacted your service on the court and your trajectory?

Justice Clarence Thomas:
Well, first of all, I think just when you mentioned the nuns, when you mentioned the people who have been in my life for the first … And just generally I learned gratitude. I have just so much. People love to sort of talk about the way that some of us grew up as though we’re like victims of something, that we are debilitated. What I get from it is just the gratitude for all the people, all the good things that allow you to start a certain place and to go through it and to come out on the other side. I think you’ve often heard me say it’s their victories, things that have happened in my life for my grandparents, my nuns, certain teachers who were there, friends, people who were helpful when I had no other place to go. But my nuns were special. First of all, they demanded that you learn. It’s not like today, where I think sometimes teachers are willing to accommodate or to prevent young people from going through challenges in order to do what they have to do.


The nuns were not that way. One experience I had, my toughest teacher was my eighth grade teacher, Sister Mary Vigilius. These were the Missionary Franciscan Sisters of the Immaculate Conception and they were in the full habits and the whipple, the whole bit. And someone asked me before, did I ever have much to do with white people in Savannah? And I said, “No, not really.” They said, “Well, what about nuns?” I said, “They weren’t white. They were nuns.” I mean, they were up there on a whole nother order. But we had to take an entrance exam for high school in the eighth grade and I did very, very well on the entrance exam. And Sister Mary Vigilius, as my eighth grade teacher, this is May of 1962. It’s not a date. It’s a day I remember, a day of infamy. But at any rate, Sister Mary Vigilius, when she looked at my score and she was aware of my effort in the eighth grade, her exact words were, “You lazy thing, you.”


Well, when I saw her 19, 20 years later in Boston, retired from teaching after 40 years, no longer wearing the full habit. They dressed differently then, but I saw a different person. I was in my 30s. She was retired from teaching and we sat in the living room of this small convent and I told her what she had said. And she said, “I am so sorry.” Then for the first time I realized she said what she had to say to get us out of the circumstances we were in. She was making herself do it. Before, you thought it was just a part of her personality. And then of course as I got to know her over the years, the last picture I have with her is we’re celebrating her 100th birthday. She had been a nun for 84 years and she became my favorite aunt, of course. And we talked about that. They wanted us to succeed and the only way to do it was to demand it.


And one of the things that they did was they would … And they also saved us. Remember you had segregation. They adopted the Confederate flag as the state flag of Georgia I think in 1957 while I was in grammar school. So they just put the state seal on the Confederate flag. And the nuns, those women were the backbone of sort of our religious world. They were the heart and soul. They were the ones who just shielded us, who made sure we did not ingest the nonsense that we were somehow inferior. And it was religion-based. It was in God’s eyes. We are all made in the image and likeness of God. There was no way what man judged us to be could permeate or could change that. And so you were defended against what was around you, but you also had the responsibility of using all of the talents that were God-given.


So you were required not only as a matter of just school, but as a matter of faith to use all your talents. And if you were given 10, you had to use 10. This was a constant. And so it was demanded of us that we do well. And my grandparents who were not educated, my grandfather had nine months of education. My grandmother went to the sixth grade, such as that was. They went to these one-room schools. And they were all on board. Education was central. The nuns were always right. There was no reason ever to complain. No good would come of it. So I give all the credit to them. I was in the seminary for four years, too. So if the leadership in the church had been as strong and as principled and as courageous as my nun, I would probably be a priest today. It was because of that weakness in the leadership that I left the seminary.

Jennifer Mascott:
Wow. Well, thank you very much for sharing that. That was very insightful. Moving to the present day in your time on the court, I made some suggestions at the beginning that it is more originalist today than in 1991 when you started serving. Do you agree with that characterization? And if so, what do you attribute that movement to?

Justice Clarence Thomas:
I have no idea if you’re right. I can’t say I follow a lot of the commentary on the court. Justice Scalia and I think Robert Bork and that generation and people like Ed Meese probably deserve a lot more credit than I do. But I think the approach, I remember talking with Justice Scalia about it. I had not known him before I got to the court. I knew of him, but I didn’t know him. And we often talked about the fact that we had no right to judge our fellow man.


And that we had to find that someplace at common law, in Article III in the statute, but definitely not in our own sort of bundle of beliefs. And I think it drove you to looking for something that was solid ground. I think the metaphor that I would use, we used to put up a lot of fence lines and use a post hole digger and you’re back in the swamps. And my grandfather would force us to keep digging until you hit solid ground. And I think to some extent that the solid ground was either in the statute or in what was written by the founders, the framers. It’s something that was done contemporaneously, the tradition or a definition of a word, et cetera, but something other than what we think. And I mean, I could, like anyone else, sort of make up a theoretical approach that allows me more running room, more flexibility, but I think I have no right to do that.


And so I think a lot of it simply comes from the fact that I feel strongly I have no right to judge you. I have no basis for doing that. And the limited authority that I do have comes from Article III and then the basis within that has to be something that was written and then to interpret it in a way that’s consistent with what the drafters intended, not what I would want it to be. I really have no way to know whether the court is more originalist now than it was before, but if you say so.

Jennifer Mascott:
Well, as a professor trying to teach constitutional law over the years, recently, it seems at least, there are more justices writing about maybe interpretive methodology in general and using the terminology of originalism. And I guess for those of us, those of you here who you’re first year students, what we mean when we say originalism is essentially just the ideas the justice is explaining, of looking at the text of the Constitution at the time that it became law.


Because to your point, it really only has basis to the extent it has legal authority. And so with statutes, we have textualism, which is similar. One concept that is sometimes seen as competing with originalism is stare decisis, which also for early law students, just simply means looking at prior cases and decisions and giving them some weight when you look at an issue and maybe not looking at it for the first time. And you’ve written in your own jurisprudence, particularly in your concurrence in the Gamble decision on double jeopardy and other times, about originalism and its importance and what that means sometimes for the concept of stare decisis. Do you see originalism and stare decisis as in tension with each other? And what factors do you bring when you write an opinion that suggests maybe a line of cases should be revisited?

Justice Clarence Thomas:
Well, if I find it doesn’t make any sense. I think we should demand that no matter what the case is, that it has more than just a simple theoretical basis. I remember when I took constitutional law in law school. It was a small group and my professor was Thomas Emerson, who was fondly known by the law students as Tommy the Commie. But he was one of the lawyers who argued and I think he argued before the Supreme Court, Griswold versus Connecticut. And a lot of that came out of Yale Law School and Yale Medical School and Connecticut, Eisenstadt and some of these other cases. I remember him ridiculing Griswold, even though he agreed with the bottom line with the result. And he would just make fun of it. And I said, “Well, why would something that he considers totally ridiculous be something that you don’t revisit?” And mind you now, I was to the left of Karl Marx at the time ideologically, but I didn’t understand how someone could take seriously something he’s ridiculing.


And why that would be the law of the land if it was so ridiculous to him. But again, I didn’t think I would ever be in a position to do anything. I was just glad to pass the class, but I think we owe people more than just following the last. So the way that the metaphor that we have used is just think of law as these cases as a series of cars on a long train. And you just accept the train and you just add another car. We just follow wherever it’s going. We never go to the front, see who’s driving the train. Where’s it going? And you could go up there in the engine room and find it’s an orangutan driving the train. Would you want to follow that just because it’s a train? And I think we owe our fellow citizens more than that. Someone said in class today that Buck v. Bell was never overruled. Do we follow that?


Do we believe that in eugenics, do we believe that three generations of imbeciles is enough, that you can go around sterilizing people just because the case has been decided or do you revisit it?

Jennifer Mascott:
Right.

Justice Clarence Thomas:
I don’t think that I have the gospel and I don’t think that any of these cases that have been decided are the gospel. And I do give respect to precedent, but the precedent should be respectful of our legal tradition and our country and our laws. And be based on something, not just something that somebody dreamt up and others went along with. Let’s just take for example. Do you think that Plessy was right? That was a precedent for what set almost seven decades. Or do you think you should have just followed it because it was already decided? Or do you think it somehow violates, it’s so wrong that it needs to go? The court overruled Bowers V. Hardwick and I don’t remember people complaining about that. That was a precedent. There was a statement. I went back and taught a course on something like this. I think it’s so important, so I started years ago from the very beginning of my tenure, when something was bothering me, actually dig into it and teach a course on it, to bat it around with students, with other professors.


Did so not just to learn it at a superficial level, but to actually go back and to ask questions, to ask yourself questions, to bat it around with my law clerks before. And then what makes sense? Think about it. If someone were to say that, decide a case and said, “This carpet is orange,” and that is precedent, what do you do with that? I mean, look at the carpet. You’re a judge. You’re looking at it and it’s been decided that it’s orange. You’d say this person must have been hallucinating. Now, if it said that the carpet was grayish or gray and maybe I think it’s just gray, but it’s grayish was decided, well, you can go either way on that. So you say, “Look, I go with the precedent.” Either makes sense. And I just think what I was trying to say in Gamble was simply, look, if either choice is within reason, but you would’ve gone with A or B is reasonable, and you would’ve gone with A, but B has been decided, you go along with it.


But if Z is totally stupid and that’s what they’ve decided, you don’t go along with it just because it’s been decided. That’s all I was trying to say. At some point, we need to think about what we’re doing with stare decisis and it’s not some sort of talismanic deal where you can just say stare decisis and not think, turn off the brain.

Jennifer Mascott:
Right. No, and I think also the court recently has been writing a little bit more about that. Justice Alito had an extensive explanation in the Dobbs decision, about how the stare decisis factors even used and applied in a lot of cases leads to overruling, which I think is your point.

Justice Clarence Thomas:
Well, he is. I have tell you a story about him.

Jennifer Mascott:
I would love it. Go ahead.

Justice Clarence Thomas:
So he was a year behind me at Yale.

Jennifer Mascott:
That’s great.

Justice Clarence Thomas:
And he was a real student. I mean, he was from Princeton. He was really sort of nerdy.

Jennifer Mascott:
Serious?

Justice Clarence Thomas:
No, he was really nerdy. So I asked him, I said, “Sam, we were at Yale two years together. Why didn’t we become friends?” And he just looks at me. He gives me this horrified look. He said, “Clarence, you were scary.” You have these visions of Halloween or something. But no, he is very, very thorough. And I think to him, simply you raise the questions. Literally, I don’t think I have all the answers, but I do think you should engage as members of the court and tell me why I am wrong.

Jennifer Mascott:
Right. Absolutely.

Justice Clarence Thomas:
I had a view of double jeopardy. I think I accepted double jeopardy. I think I came out in favor of the precedent in Gamble, right? That was a concurrence, as I remember it.

Jennifer Mascott:
Yes. Yes, sir.

Justice Clarence Thomas:
Yeah. So I just think that it doesn’t mean you are here to overrule everything, but you do want it to mean more than just this talismanic thing where you turn off your brain and you don’t rethink things. There was something in Justice Goldberg’s, but he said something really curious and I think it captured a lot of what I do think how stare decisis is used. He said that you use stare decisis rigorously. You apply it rigorously when you want to overrule a prior precedent that you don’t like, but loosely when it’s one of yours. Well, that’s no test at all. I can’t remember which book that’s in, but I think that’s close to accurate and I don’t think that that is acceptable.

Jennifer Mascott:
Right. So it sounds like when thinking about overruling, look at how wrong it is and try to really examine and figure out how big the error is. One other decision obviously that has to be made on a court with nine members is when you’re in the majority how you make decisions about when it’s important to write separately. And as a law student, I mean, I just remember reading concurrence after concurrence of yours in the case books.

Justice Clarence Thomas:
I’ve never read a concurrence when I was in law school. I was just glad to get through the excerpted opinion. But see, you got all those A pluses. I did not.

Jennifer Mascott:
You got great grades, I’m sure. But in any case, well, your concurrences have been very influential. It’s also true. I mean, the recent decades the court has had a lot more concurrences. Back in the day, it was just one lead opinion. You’re deciding fewer cases. You have more separate writing, but you personally, I think, have given a lot to law students and jurists and lower courts to think about. When you write separately in concurrences, do you have a particular factors that you use when you decide, whether you do the work to write separately?

Justice Clarence Thomas:
Actually, it started from the very beginning. My first sitting, I was not a judge. I was a bureaucrat. And suddenly I wind up, I’m on the D.C. Circuit, which, in my view, I could have just stayed on the D.C. Circuit. I liked the D.C. Circuit. I liked the anonymity that went along with being on the D.C. Circuit, but I was only there less than a year and a half and then sort of moved against my will. And so I wind up on the court and the first thing, think of a case like Hudson versus McMillian, cruel and unusual punishment. There were things I didn’t understand. That went back to my grandfather. I’m not going to use the cuss words he used, but he said, “Boy, if it don’t make no sense, it don’t make no sense.” And I didn’t understand how something that would be considered a minor injury could be …

Jennifer Mascott:
In a jail.

Justice Clarence Thomas:
Well, I mean, it was a guard slapped the guy, right?

Jennifer Mascott:
Right. Okay.

Justice Clarence Thomas:
I didn’t understand. First, I have to decide what is punishment, cruel and unusual? What is punishment? It’s just an assault by a guard. Is that punishment is that a part of your punishment? Say you’re in for 30 days or is that a part of your punishment? So we were asking very basic questions. How is something that’s minor cruel and unusual? And so we started going back and taking a look at those. And if you go at conference or in dealing with my colleagues who were new, I was very respectful of them, but I wanted to know how can you square a minor injury with the cruel and unusual punishment clause?

Jennifer Mascott:
And with making it a constitutional standard.

Justice Clarence Thomas:
And just where do you get that? It doesn’t make any sense to me, so I wasn’t really contesting it. I was trying to understand it. So I wrote separately to just get them to explain to me why this should be adjudicated under the eighth amendment. And I didn’t get much of an explanation. I didn’t have the votes, but then later on when I went to particularly in the Eighth Circuit when I had that conference, I would go to the judicial conferences and the judges thanked me for raising these things because now it gave them because they have to follow. When you’re on the Court of Appeals, you have to follow even the opinions you don’t agree with. It now gave them sort of a license to follow the precedent, but question the precedent. And it was helpful to them just to have someone raising it. And so that was the beginning, really.

Jennifer Mascott:
This is a little bit of a spontaneous question, but does the separate opinion writing work the opposite way as well? If it’s a separate writing on the Court of Appeals, does that give the Supreme Court, when it’s considering whether to take the case [inaudible 00:45:29]

Justice Clarence Thomas:
The answer is yes.

Jennifer Mascott:
Okay.

Justice Clarence Thomas:
There’s some of us, it’s very helpful to have someone tease out the arguments, even if they follow the decision.

Jennifer Mascott:
Okay. Makes sense.

Justice Clarence Thomas:
It is very helpful.

Jennifer Mascott:
That’s great.

Justice Clarence Thomas:
The worst ones are where people just rotely go along, give you a very, very short opinion without any detailed explanation. Even if you don’t agree with it, it’s better to have the thing teased out.

Jennifer Mascott:
That makes sense. That’s great.

Justice Clarence Thomas:
And so that was one of the added benefits of giving license to, say, the Courts of Appeals to also raise it because you get the benefit of excellent, excellent opinions.

Jennifer Mascott:
That’s great. And on the same vein of just explaining opinions and research, we talked in general about originalism. Multiple justices have been writing about history more generally. Text and tradition came up in Dobbs. It’s come up in other opinions. Is your sense of text and tradition and how it’s playing out that it’s consistent with originalism and is it a reliable basis on which to decide cases?

Justice Clarence Thomas:
Well, I really don’t engage in a lot of these debates about originalism. If you go back and you take a look at McIntyre, the anonymous speech case, I disagree with Justice Scalia, who is one of the arch originalists, although he …

Jennifer Mascott:
But he called himself a fainthearted one.

Justice Clarence Thomas:
Well, he actually distinguished himself from me by calling me bloodthirsty.

Jennifer Mascott:
Was that a public statement he made?

Justice Clarence Thomas:
Yeah. Yeah. I mean, he wasn’t known to just sort of be shy about what he thought. And I would ask him about that and he said, “Oh, you are. Look at it.” But we disagreed. He thought that anonymous speech was not protected by the First Amendment in McIntyre and he talked about the subsequent traditions. And I thought it was really a good back and forth. To me, that’s important because I understood. I so appreciated his argument. And that’s why I think that even if you don’t agree, that if you argue in a way that teases it out, that you have a chance of persuading. A colleague, when we went on the court, he didn’t agree with me about Chevron. He was one of the big believers in Chevron, but we never yelled at each other. We never called each other … I don’t believe in that. I think what you do is you make your argument, I think about your argument, and maybe you won’t persuade me this year, but five years down the road you will.


And he and I would sit and talk, but not regularly. I mean, he was traveling and out killing unarmed animals or something like that, but he and I had a very, very civil and warm relationship. So you can look at the opinions. He can have sharp elbows with others, but he and I had a totally different relationship. And I think it benefited both of us because I understood his argument in McIntyre about subsequent traditions and he understood mine and simply said, “You don’t have enough there.” So the point was that if you didn’t have anything at the found, if you couldn’t find anything, what about the traditions after that? Would that be enough to provide you with the basis?

Jennifer Mascott:
That’s a good question.

Justice Clarence Thomas:
Yes.

Jennifer Mascott:
Well, now you all had a wonderful friendship and I remember after his passing how much that impacted you and Mrs. Thomas. And we would spend time at our clerk reunions and lunches praying for, I think, and toasting Justice Scalia and his career. I also recall from law clerk days one of your buddies being Justice Breyer. He would sit next to on the bench and you all would talk a lot during oral arguments.

Justice Clarence Thomas:
That court, that was together about 11 years. It’s still my favorite and I think part of it is I came of age with that court. That I’ve been there a long time now, but those were truly my friends on that court. And people that I think don’t get enough credit, like Sandra Day O’Connor. I think that she was very special. She was truly, in my view, a renaissance woman. She was smart, she grew up on a ranch, she could ride, she could shoot, she was a great athlete, she was a great mother, she could cook. I mean, she was well traveled. And you don’t have to always agree with a person to admire a person. Justice Breyer was a friend. We were very different, but he’s a likeable man and he was fun to be on the court with. Ruth Ginsburg, we were on the court together a long time. And there were people I was there just for a short while with. Byron White, who I think the world of, I still have his chambers simply, in large part, because he had those chambers.


But in any case, I think you can be affected deeply by people that you don’t necessarily agree with, you don’t share the same hobbies. Justice Scalia asked me once, he tried to get me to go hunting with him, and I told him I’d do my hunting at the supermarket, but I’m not going in the woods. I grew up in the woods. I just got out of the woods. I get to Yale and some guy who’s from Groton or someplace, five generations of Yale, and he says to me, “We all need to go back to nature.” I said, “Go by yourself. I just got here.” I mean, for you, nature is getting you some L.L.Bean stuff and walking around. Yeah, there’s no way. But Justice Scalia, he was constantly trying to get me to go out, go do things with him. He said to me once, he said, “Clarence, you like opera?” And I said, “Yes.” Why don’t you go to the Kennedy Center with us? And I said, “I like opera, but I don’t like people who like opera.” He just looks at me like you are lost.


But more seriously, he asked. We wondered. Here we are. He’s from the northeast from educated parents and I’m from the southeast and the not educated, certainly a world of mostly functional illiteracy. And he said, “How did we wind up at the same place?” Because we rarely, I think maybe not even a half dozen times in all the years we sat together, did we talk about cases before we decided them. And we wind up the same place and we were both perplexed by that. It was only years later talking to after his passing. Father Scalia was over and I said, “What do you think about this?” Because it perplexed the two of us. And he quickly said it was your Catholic formation.

Jennifer Mascott:
That’s interesting. Wow.

Justice Clarence Thomas:
And I think he may have had a point and the thing that we agreed on is that we certainly had to have a reason to judge a fellow man and that we had no authority to make it up.

Jennifer Mascott:
So is that how you would see your Catholic values? Since we’re at a Catholic institution, Catholic law school, shaping the practice of law, just the kind of idea that there’s truth outside of ourselves, an absolute, or what kind of values could Catholic education impart to the practice of law?

Justice Clarence Thomas:
Well, I think part of it is there’s transcendence. There’s something transcendent. There is a God, that we don’t get to make up what is right and what is wrong. We only get to choose between right and wrong. I never claimed and I will not claim to be a Catholic or a Christian par excellence. I left the church for 25 years and people have asked me why. I said, “Well, I was 19 years old.” And that’s as good an explanation I can. And it was really over the race issue and bishops not standing up the way my nuns did, sort of accommodating bigotry. It’s something that sets me off. I’m not rational about bigotry. I cannot stand it. So I left the church in 1968 and left the seminary, in ’68 when I left the seminary. And it wasn’t until slowly around the time certainly … Actually, I lived over here. I lived in Hyattsville and I started, among the things, the ways back was to stop daily at St. Anthony’s because my then driver, Mr. Randall, was a member of that parish.


And I would stop and make a daily visit and it was simple. It’s just like it is today. Lord, give me the wisdom to know what is right and the courage to do it. It was as simple as that. And it took me back to the simple, but clear things that my nuns did, that they were not complicated. They had faith and they believed and they lived out this faith. Think about the things that they were called. They were called the N-word sisters and this is the Savannah of 1950s and ’60s when things were totally segregated. And yet those nuns never, ever once backed away from us. They were always on our side. They always believed in us. They always made us believe in ourselves, so you will always hear me say treat the nuns with the just greatest reverence and only hope that I have their courage. What do I think it means? I think that we all, no matter what background we’re from, if we could emulate them, that these women are among the most heroic people I know. It was not popular to do what they were doing.

Jennifer Mascott:
That’s amazing.

Justice Clarence Thomas:
I was the only black kid in a white school that I knew of in Savannah in the mid-’60s. And yet I was there because I had been prepared by these nuns in an all-black school. The first kids I knew who were National Merit scholars were in the all-black school. And it wasn’t me, I can tell you that. There’s no way I was going to work that hard. But when I was in the seminary, now it was a different order. I owe, as I said at the beginning, everything to these nuns and my grandparents and the people who encouraged me because they were not educated, but they had these values. My grandfather had these Catholic values. My grandmother had these. She was Baptist, but she was the sweetest, most religious person, saintly person. She was like my nuns and I have nothing but reverence for them.


And that’s the environment I grew up in, but the thing I would have to say is they showed us in the midst of want how to be grateful for everything you had. And we would be sitting there sometimes and we would be eating a dinner of chicken feet and my grandfather would thank God for the food on our table, the roof over our head, and the clothes on our back. Now, we’re eating chicken feet and the gratitude. And I think that carries you a long way through difficulties when you find something each day for which to be grateful, when you find people. And when the downtown D.C. was not as nice as it is now and built up, it was pretty grungy for a while. I was living in Hyattsville in an apartment and there were a lot of roaches. That’s all. I’ve never seen that many roaches in my life, but it was off right on Queens Chapel Road. You can go, there are two high rises. One wasn’t so great and the other one was better. I was in the one that wasn’t great, but it was all we could afford.


But I was downtown and it was one evening and I think it was at a … I can’t remember whether it was some fast food place, like a McDonald’s or a Roy Rogers or whatever it was, Burger King, places I don’t go to now. But I remember spending my last $20 and getting … Actually, I just spent a couple of bucks for a meal and I was leaving and it was a winter and there was a lady there sitting on a corner with a little baby. And I remember thinking as I saw her that the change that I have had from that $20 bill would mean more to her than it did to me. The thing that I carry even to this day is the gratitude she showed for that. And it’s as though the joy that I got from her gratitude. And I think that somehow we, in this society that complains a lot, we have lost the ability to show gratitude, that we think that every problem we have is the problem of the world. And I saw in my grandparents a totally different attitude.
Think about this. My grandfather did not know his father. He was born out of wedlock. His mother died when he was seven or eight years old. He didn’t get to go to school. He then was raised by his grandmother until she died. And she was a freed slave and he lived on a part of the plantation our family’s from. Then she dies and then he goes to live with his uncle who is a hard man. And yet when that uncle died, we were kneeling at his bed with him there. When you’re a little kid, that really freaks you out. And he wanted us to say the rosary for him as he laid dead in that bed. And then he would go on to look out for his widow for the rest of her life in whatever he did. And you think of the life that he had. No education, nine months of education. It was all he ever had.


And he said he didn’t learn how to read in those nine months. He worked his entire life and this is the Georgia of the early 20th century, so it is not a pleasant place. It’s rural Georgia and yet he was grateful for everything he had. And he passed on those things, he, my nuns, my grandparents, my neighbors, to look at things a different way, to be grateful, to be humble about the advantages that you have, to not think that your opinion is the gospel. It’s just an opinion. To be considerate of your neighbors and the things that are difficult for them, but that was consistent with my nuns. That was consistent with faith. I remember we delivered fuel oil. And when other kids got to go to camp or play or whatever, we delivered fuel oil during the winter and we farmed. We lived on the farm during the summer and he believed that you should work from sun to sun, but this particular winter he walked in this house in this lane and it was a hovel.


It was really bad and he wouldn’t let me get out. He was so upset. And he said that there was a grandmother and a bunch of little kids in there freezing. And he came out and he was crying. And he made me put the fuel oil in and he drove away in tears, but he would not tell me. He wouldn’t let me write a bill. He wouldn’t tell me more than what he said and how bad it was, but it was those things to contrast that we had heat at home. We had food at home and it would be a baseline. He would say, “Look what you have. You get to go to school. You may only have one pair of shoes, but it’s a good pair of shoes. You may not have a meal of steaks, but you have a meal of neck bones or pigtails.” And someone would say, “Well, that sounds a little awful.” Well, that’s a little better than nothing.

Jennifer Mascott:
Right. It’s amazing.

Justice Clarence Thomas:
Yeah, it’s protein, but I don’t use any of that now, I can tell you. But the point is gratitude and the way to look a different way of looking at life. And I think that with my nuns, with the faith over the years and returning to the faith, what it has taught me is why those things are so important. As you know, the litany of humility is my favorite prayer. And the reason is you cannot say that prayer enough. In this town and in the building that I’m in, my gosh, I think there’s really something in the marble, but at any rate, a defense against that is that litany. And that’s my grandfather, that’s my nuns, and that’s the faith.

Jennifer Mascott:
That is really remarkable. Speaking of gratitude, we just could not be more thrilled that you would take time out of your evening and away from Mrs. Thomas to be here and share life stories and your background and approach to judging. And so we just want to give you one more round of applause and thank you.

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For the fourth consecutive year, the Center for the Constitution and the Catholic Intellectual Tradition (CIT) opened its academic year of programming by hosting a conversation with a Supreme Court Justice. On Thursday, September 25th, CIT welcomed Justice Clarence Thomas to address faculty, students, and alumni of Catholic Law. The conversation was moderated by CIT Affiliated Fellow Jennifer Mascott, an Associate Professor of Law with Catholic Law, nominee for the U.S. Court of Appeals for the Third Circuit, and a former law clerk for Justice Thomas.

After an opening prayer led by University Chaplain Rev. Aquinas Guilbeau, Dean Stephen C. Payne introduced the event by celebrating the remarkable growth of the Columbus School of Law. Catholic Law–having achieved its highest U.S. News ranking ever this past spring at #71–welcomed its most qualified first-year class this fall, the largest in 13 years.

Among his acknowledgements, Dean Payne thanked Catholic Law students for upholding a tradition of respectful discourse and remaining “both sharp and civil.” He also attributed much of the success of the school to CIT, under the direction of Prof. J. Joel Alicea: “I just really want to congratulate Joel and all the folks associated with CIT on the tremendous engine they have been for our law school in achieving what it has achieved.”

Prof. Mascott then began the conversation with Justice Thomas on a personal note of admiration, praising his “warmth and heart for people of all walks of life,” as well as his tremendous jurisprudential impact. 

Catholic education quickly became a central theme of the conversation, as the Justice described both his upbringing and his approach to law. He attributed his career and success to the nuns that taught him–“my nuns,” as he referred to them. “It’s their victory.” He described how their perseverance, as well as his grandfather’s example of faith and gratitude, instilled in him a disposition of humility that defines his service on the Supreme Court.

He recalled discussing this with Justice Scalia: “We often talked about the fact that we had no right to judge our fellow men.” Though they differed in their interests in theater (“I like the opera, but I don’t like people who go to the opera,” Justice Thomas joked), both justices grounded their authority in the original meaning of positive law, not, as he said, “in our own bundle of beliefs.”

Justice Thomas encouraged law students to take the same approach: to seek solid grounds for legal judgment beyond personal opinion. Currently, the Justice teaches a course at the Columbus School of Law, which he described during the conversation as a “joint scavenger hunt” for the truth. When Prof. Mascott asked the Justice if he was ever concerned about running out of material for the course, he replied, “The human experience is one that seems to have no limit—there’s always something to learn.”

The event, an exciting launch to another year of growth for CIT, can be viewed here:

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CIT Director J. Joel Alicea was appointed to serve as Catholic Law’s Associate Dean of Faculty Research for the 2025-2026 academic year. In this role, Prof. Alicea will oversee monthly faculty workshops, designed to provide scholars with the opportunity to present papers in progress and to receive constructive feedback from the scholars in attendance. CIT is proud to co-sponsor this workshop series.

The 2025-2026 schedule is as follows:

9.26.2025
“The Hour of Death: A Case for a Closer Look at Palliative Sedation”
with Prof. Elizabeth Kirk
Columbus School of Law, The Catholic University of America

10.24.2025
“Justifying the Fourth Amendment”
with Prof. Daniel Epps
Washington University School of Law

11.21.2025
“Liberalism, the Founding, and American Criminal Justice”
with Prof. Brian Murray
Seton Hall Law School

12.12.2025
“The Ambitions of History and Tradition in and Beyond the Second Amendment”
with Prof. Joseph Blocher
Duke University School of Law
with Prof. Reva Siegel
Yale Law School

1.30.2026
“Machine Unlearning: Engineering Algorithms to Forgive”
with Prof. Ruth Okediji
Harvard Law School

2.27.2026
“Far More Precious: Re-Reading the Myth of Children as Property”
with Prof. Christine Gottlieb
New York University School of Law

4.24.2026
“The Gray Area: Finding Implicit Delegation to Agencies After Loper Bright
with Prof. Matthew Stephenson
Harvard Law School

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Prof. J. Joel Alicea delves into the pivotal 1962 Supreme Court case Engel v. Vitale in a new PragerU educational video. The case, which held that government-composed prayer in public schools was unconstitutional, marked a turning point in the relationship between religion and public life in America.

Prof. Alicea unpacks the Court’s decision and its far-reaching consequences, shedding light on how it continues to shape debates about faith and public institutions.

Watch the video >

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Prof. Chad Squitieri joined Mornings with Maria on the Fox Business Network to discuss President Trump’s attempt to remove Federal Reserve Board of Governors member Lisa Cook for cause, and her legal action in response.  

According to Prof. Squitieri, “The executive power is vested in one person, the President of the United States, and the Supreme Court has made very clear over a series of opinions, that that gives the President the authority to remove high-ranking officials from office…”

Watch the segment >

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On July 30th, 2025, CIT Managing Director Prof. Chad Squitieri testified before the U.S. Senate’s Subcommittee on Border Management, Federal Workforce and Regulatory Affairs to discuss the Supreme Court’s decision in Loper Bright Enterprises v. Raimondo.

You can watch Prof. Squitieri’s testimony (starting at 39:50) and read the transcript at this link:
https://lnkd.in/e_dnTHSk

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CIT is delighted to celebrate the Senate confirmation of former Aquinas Fellow Josh Divine to the United States District Court for the Eastern and Western Districts of Missouri.

Prior to his confirmation, Mr. Divine served as the Solicitor General of Missouri, overseeing the office’s appellate and special litigation divisions. Before serving as Solicitor General, Mr. Divine was Chief Counsel to U.S. Senator Josh Hawley, where he oversaw resolution of legal issues, managed matters related to the Judiciary Committee, and developed tech policy proposals. Mr. Divine also was previously Deputy Solicitor General of Missouri.

Mr. Divine clerked on the U.S. Supreme Court for Justice Thomas and on the U.S. Court of Appeals for the Eleventh Circuit for Judge William Pryor. His legal scholarship has appeared in the Virginia Law Review and the Hastings Law Journal.

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CIT extends its congratulations to Affiliated Fellow Jenn Mascott on her nomination to the U.S. Court of Appeals for the Third Circuit. In announcing her nomination, President Trump wrote that Prof. Mascott is a “highly respected constitutional law professor, [who] served in the Department of Justice during [Trump’s] first term, and currently works in the White House Counsel’s Office.”

Professor Mascott, a nationally recognized scholar of constitutional and administrative law, is the Founder of the Separation of Powers Institute at Catholic Law and an Affiliated Fellow with CIT. Her scholarship focuses on the separation of powers, theories of constitutional and statutory interpretation, and the structure of the federal government. Her work has been cited by the U.S. Supreme Court and lower federal courts, and has appeared in leading journals, including the Stanford Law Review, Supreme Court Review, and Florida Law Review.

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On Monday, June 9th, CIT Director J. Joel Alicea was published in the New York Times with his essay, “The Supreme Court Is Divided in More Ways Than You’d Think.”

“To many critics of the Supreme Court, its majority appears monolithic, but that perception is mistaken. Indeed, the defining challenge for the court’s conservatives today is how to maintain a majority to move the law in an originalist direction despite the many theoretical disagreements among them.”

Read the full article here: 

https://www.nytimes.com/2025/06/09/opinion/originalism-supreme-court-conservative.html

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June 4th, 2025

J. Joel Alicea, St. Robert Bellarmine Professor of Law and Director of the Center for the Constitution and the Catholic Intellectual Tradition at Catholic Law testified before the U.S. Senate Committee on the Judiciary on Tuesday, June 3, during a public hearing titled “The Supposedly “Least Dangerous Branch”: District Judges v. Trump.” Both the Subcommittee on The Constitution and the Subcommittee on Federal Courts, Oversight, Agency Action, and Federal Rights were present. Professor Alicea’s testimony focused on the topic of universal injunctions.

During his testimony Alicea noted, “[F]ederal courts lack the power to grant equitable remedies that extend beyond what is necessary to redress a plaintiff’s alleged harm—precisely what universal injunctions purport to do. The American people never gave judges the power to issue universal injunctions. Judges have seized it for themselves—and only quite recently in our history.”

A recording of the hearing featuring Alicea’s testimony can be accessed here, with his remarks beginning around the 1:12:00 mark. Additionally, his written testimony is available for viewing here.

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Washington, D.C., May 20, 2025

The Administrative Conference of the United States (ACUS) today announced the appointment of nine new public members and nine new senior fellows, whose terms begin on July 1, 2025.

Public Members:

  • Reeve T. Bull, Director, Virginia Office of Regulatory Management
  • Louis J. Capozzi III, Associate, Jones Day; Lecturer, University of Pennsylvania Carey Law School
  • Caroline Cecot, Professor of Law, George Mason University Antonin Scalia Law School; Visiting Associate Professor of Law, The George Washington University Law School
  • Aram A. Gavoor, Associate Dean for Academic Affairs and Professorial Lecturer in Law, The George Washington University Law School; Professor (by courtesy), The George Washington University Trachtenberg School of Public Policy & Public Administration
  • Matthew Lawrence, Associate Dean of Faculty and Associate Professor of Law, Emory University School of Law
  • Erin E. Murphy, Partner, Clement & Murphy PLLC
  • Chad Squitieri, Assistant Professor of Law and Director, Separation of Powers Institute, The Catholic University of America Columbus School of Law
  • Daniel E. Walters, Associate Professor of Law, Texas A&M University School of Law
  • David Zaring, Elizabeth F. Putzel Professor and Professor of Legal Studies & Business Ethics, The Wharton School of the University of Pennsylvania

Senior Fellows:

  • Kent H. Barnett, Dean and J. Gilbert Reese Chair in Contract Law, The Ohio State University Moritz College of Law
  • Susan G. Braden, Jurist-in-Residence, George Mason University Antonin Scalia Law School
  • Claire J. Evans, Partner, Wiley Rein LLP
  • Chai R. Feldblum, Former Partner, Morgan Lewis & Bockius LLP
  • Elbert Lin, Partner, Hunton Andrews Kurth LLP
  • Jennifer L. Mascott, Senior Counsel to the President, Office of White House Counsel
  • Eloise Pasachoff, Agnes Williams Sesquicentennial Professor of Law, Georgetown University Law Center
  • Jeffrey A. Rosen, Of Counsel, Cravath Swaine & Moore; Nonresident Fellow, American Enterprise Institute
  • Jonathan B. Wiener, William R. & Thomas L. Perkins Professor of Law, Duke University School of Law; Professor of Environmental Policy, Duke University Nicholas School of the Environment; Professor of Public Policy, Duke University Sanford School of Public Policy

ACUS welcomes these distinguished new members and thanks them for volunteering their time in the service of ACUS’s important mission to improve administrative procedure for the benefit of the American people.

About ACUS

The Administrative Conference of the United States is an independent, non-partisan federal agency within the executive branch dedicated to improving administrative law and federal regulatory processes. It conducts applied research, and provides expert recommendations and other advice, to improve federal agency procedures. Its membership is composed of senior federal officials, academics, and other experts from the private sector. Since 1968, ACUS has issued hundreds of recommendations, published reports and reference guides, and organized forums to improve the efficiency, adequacy, and fairness of administrative processes such as rulemaking and adjudication. Many have resulted in reforms by federal agencies, the President, Congress, and the Judicial Conference of the United States. Learn more at www.acus.gov.

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Adam White:

All set. Great. Well welcome everybody, and thank you so much for joining us today. My name is Adam White. I’m a senior fellow here at AEI. And when I’m not here at AEI, I’m across the river at the Scalia Law School leading the Center for the Study of the Administrative State. And needless to say, there’s a lot to study these days from the waves of judicial opinions, the new executive orders and the eminent rulemakings, and also the debates that are happening on Congress. There’s just more and more to discuss in terms of the basic rules that govern administrative agencies. But needless to say, sometimes the most important rules are the unwritten ones. In administrative law, of course, the argument, at least back to Vermont Yankee, if not earlier, was that the courts should stick with the written rules of the APA and not add on top of them.

But that’s easier said than done. And despite Vermont Yankee and other decisions, we have time and time again to seen the courts think broadly about administrative law and the basic principles that undergird it. And hence our discussion today about unwritten administrative law. We’re really lucky to be joined by three great scholars of administrative law and process. They’ve written widely on this and we thought this would be a great opportunity to bring them together for a conversation and your questions.

The event’s co-sponsored, really, really organized by the Catholic University’s Law School Center for the Constitution and the Catholic Intellectual Tradition, which was founded by our AEI colleague, Joel Alicea. He’s unable to join us today, but we are joined by his colleague, Chad Squitieri. Chad is an assistant professor of law at Catholic University’s Columbus School of Law. He now directs the law school’s Separation of Powers Institute. And I also want to add, he recently won the law school’s award for outstanding professor of evening classes. I’m not quite sure what that means. I don’t know.

Chad Squitieri:

I kept them awake, I guess.

Adam White:

I guess. I kept thinking about administrative law after dark, what that would be like. But Chad, we’re so glad you could join us. We’re also joined sitting next to me by Jud Campbell. He’s a professor of law at Stanford. He arrived there recently from the Richmond School of Law, although it’s a homecoming of sorts for him. Jud previously was the director of the Stanford Law School’s Center for… the Constitutional Law Center. This year he won the Federalist Society’s Joseph Story Award for the leading young law professor. Is that a fair way of putting it?

Jud Campbell:

I love being young, so that’s a… Yeah.

Adam White:

He’s a great scholar of American constitutional history and the principles that undergird it. But first we’re going to hear from John Duffy. John is a professor of law at the University of Virginia. He is one of the nation’s leading scholars of administrative law and intellectual property, and really thinking hard about the intersection of those two fields. Since I’ve gone into everybody’s awards, I’ll point out that John was one of American Lawyer’s top 25 most important people in intellectual property. Did they give you a specific ranking in the top 25?

John Duffy:

I don’t remember that, no.

Adam White:

But most importantly for today’s purposes, John wrote, well, he clerked for Justice Scalia, he served in the Office of Legal Counsel, and he wrote an article titled Administrative Common Law and Judicial Review, which really is the origin of today’s conversations. So we’ll start with Professor Duffy.

John Duffy:

Okay, thank you. I will move to the podium and talk about this. So I became interested in this topic when I was clerking for Justice Scalia. And at the time in the court there was a case pending, which administrative law lawyers will know called Darby V. Cisneros, which was a very interesting case. I found it absolutely fascinating because what happened there was that the court, the lower court, the Fourth Circuit dismissed or held the case was barred for failure to exhaust administrative remedies. And there’s a large amount of case law failure to exhaust administrative remedies with the basic tenor of the case law being that you have to exhaust all administrative remedies that are available.

Now the only problem with that is that there’s a specific provision of the APA that says if the agency is going to force you to exhaust an interagency appeal inside the agency, the agency has to require it by regulation and make the agency action inoperative in the meantime while you’re taking the appeal. It’s very clear language. And the leading treatise writer of the 20th century, Ken Davis in administrative law said, “This provision is customarily ignored by the courts.” And I thought, well, this can’t be, just can’t be.

And so I was actually reviewing a cert petition at the initial stage and I read the whole cert petition and the person’s relying exclusively on the APA, on the text of the APA. And I thought, well, it sounds like a good argument. I read the lower court opinion. That statute is not cited at all by the lower court. I think, well, I know what’s happening here. They got good appellate counsel, they came up with a new argument. They didn’t raise this below, therefore it’s procedurally defaulted. But then I look at the government’s brief by the Solicitor General’s office, they wouldn’t miss this trick. They wouldn’t miss, oh, it’s procedurally defaulted, so don’t bother. They have a whole argument about why, well, there’s administrative common law and it’s fine.

So the court wound up calling for the record in part because I thought it was absolutely incredible that it was raised below and the court ignored it. It turns out when you get their brief, that was like their number one argument. It was literally their number one argument. It was the argument they spent the most time on in the appellate brief. The Fourth Circuit did exactly what Ken Davis said, which is they totally ignored it. The court granted cert and reversed unanimously and I think basically said, “Well, the APA does control here and it displaces any administrative common law to the contrary.” And the court sort of mused that this seemed kind of an amazing thing that happened over 40 years, nearly a half century after the enactment of the APA, that this had just been ignored entirely.

And I thought that was very interesting. And so when I became an academic, I decided that I would try to actually see if this is a problem elsewhere. And I found several areas, ripeness, which I found, and I have a great line in this, I’m very happy about it, ripeness had never been used before one judicial decision in any Supreme Court decision other than to describe the condition of fruit. It wasn’t in the APA, and there’s something similar in the APA that you could interpret and maybe get some close to this idea of ripeness but ripeness is not in the APA. I’m still waiting for ripeness to be overruled.

Vermont Yankee, weirdly enough, and we’re going to have a discussion about Vermont Yankee, I thought that this would be a centerpiece for not having administrative common law, but it turns out Vermont Yankee didn’t grapple with the crucial sections of the APA, which are much harder. We might discuss this in question and answer more because I know Chad’s going to talk about that. Chevron was my big whale that I closed the article with saying this is completely inconsistent with 706. It was quite radical to do this at the time.

Indeed, the next, a couple year, it was just the next year, the article, the ink was barely dry. And I was at the Scalia law clerk reunion and got into an argument with of all people Larry Lessig. And he was pro-Chevron and I was like, “It’s totally inconsistent with the statute.” And lo and behold at this reunion, Justice Scalia sits down next to us. He’s sort of going around the tables after the meal’s over. And I thought, in what crazy world is it that I get into an argument with Larry Lessig and I’ve got the anti-Scalia position? I mean, it just made no sense because he was still very pro-Chevron in that era. I thought, I’m trying to get the statute respected, section 706.

And I think that’s still a very interesting thing. I recently did a small symposium piece in the George Mason Law Review and I went through all the briefs and it really is interesting to see a different era, which is the 1980s. Nobody cited the first sentence of section 706, which the court ultimately in the Loper Bright case relied upon and said, “This is our statutory basis for overruling Chevron.” But a lot of it deals with a change in culture. Simply nobody made that argument. It was cited section 706 in any capacity, it was only cited by Amici, and it wasn’t the first sentence, it was the arbitrary and capricious test, which was cited on some tangential point.

We continue to see this dynamic. Corner Post decided last year was a issue about the statute of limitations, which says pretty clearly that you have six years to bring a claim against the United States government, including APA claims six years after the action accrues. And the lower courts beginning with the Ninth Circuit in the 1980s, well need I say more? But the Ninth Circuit in the 1980s just said, well, that can’t be. Instead we’ll interpret this as six years from the date of final agency action, that it’s basically interpreting what is the statute of limitations into something called the statute of repose, which have very different triggering mechanisms.

Well, last year the Supreme Court, well actually two years ago the Supreme Court granted cert on this issue. It was a lopsided circuit in favor of interpreting this as final agency action. It was like eight to one, but they reversed, not unanimously, but still all the textualists said, “Look, accrue has a particular meaning.” And so that I think is another example where when the court actually focuses on the statute, it displaces the administrative common law.

I will say that one of the things I thought in my old article I did that was I think sort of helped me understand how this happened is I found an old quote from Judge Friendly, Fred Friendly that talked about… It was a very famous article in praise of Erie and of the new federal common law. And there he said, “Yes, there’s no more common law at the federal courts because of the Erie decision, but we’re going to continue the common law tradition with using statutory law as sort of our springboard. But we will do that with only,” and these are quotes from the smallest bit of legislating or even a tiny bit of legislative history, and then we’re off to the races to develop common law.

I think that is a different philosophy of the federal courts and that really is what led to this in administrative. And I’m happy to… We’ll have, I think, a vigorous conversation about this. I also want to talk, I hope in our conversation about not going too far. There are places in the statute that I think are open for judge-made law to interpret certain words as long as they start with the statute and pretty [inaudible 00:12:15].

Adam White:

Would you like to say a few words about that now before you-

John Duffy:

Well, yeah, I would just say this. There are some in the field of regulation I study, which is intellectual property, there are things like fair use that are in the statute, but I think were developed judicially and Congress wanted to validate those and not necessarily, so if you ask the question, well, fair use, when that was incorporated in the statute in the 1970s, what did they think about training AIs back then? I think you quickly realized that they could not imagine that. And there’s other, in the obviousness, pardon me, in the patent law, there’s an important word called obviousness that I’ve written like four articles and litigated the most recent case at the Supreme Court on the doctrine. I think that that’s, it’s in the statute, you’re not totally departing from the statute, but that is something that needs judicial interpretation, and that looking at policy then, looking about, well, there’s different perspectives on how we should interpret looking at policy then might not be a bad idea, but we can talk about that more I think. Thank you very much.

Adam White:

That was really great. I feel bad, I was looking at you because I was interested and I think you thought I was giving you the evil eye that your time was up, but not at all. That was great. Next we’ll hear from Jud.

Jud Campbell:

All right, thanks so much. So I’m a bit of an imposter here. I’m not an administrative law scholar, I’m an intellectual historian, but I do study the way that the founders in particular thought about different sources of fundamental law and particularly unwritten law. And so I’m going to talk about that to try to give some perspective to a broader our conversation. And since there’s an unwritten rule specifying that panelists have to make three points, I’m going to stick to that and I’ll start by talking about how the founders thought about different sources of law and then mention a couple examples that relate to administrative law and then just wrap up with a couple of reflections about where we are.

So let’s start with how the founders thought. The founders are steeped in the British tradition and think that there are basically three types of law. There’s natural law, law that predates human institutions. Basically the law of reason that is preserved in a state of civil society. And so this is where you get people like Blackstone saying that the positive law has to accord with the natural law. It’s in a sense part of our law. But natural law is also usually legally under-determinant. So it lacks legal specificity. For example, it is a principle of natural law that in order to enter into a contract you have to have sufficient discretion, but it’s unclear what the point at which you have that sufficient discretion is. And so you need positive law to step in and supply legal specificity. In other words, natural law generally is not law in the judicially enforceable sense. There are two other types of positive law, and the most important of these for common law jurisdictions is customary law, which is thought to have authority through longstanding use and its tacit acceptance.

And then of course there’s enacted law, quintessentially statutes, but it could also be ordinances or even constitutional provisions. So there are these three different sources of law and one of the trickiest aspects of founding era legal thinking is that the three different types are not neatly divided. So I’ll give just a couple examples here. First, natural law being under-determinant requires positive law specification. But what that means is that when you have positive law, it isn’t neatly divided from the underlying natural law. So it’s sort of like in modern terms, how you can’t take a provision of the CFR and just read it in total isolation from the underlying statute that authorizes it, rather you have to see the two as interconnected. And so that’s sort of the way they’re thinking about an interplay between natural law and enacted positive law.

And then a second example of how these different sources of law aren’t neatly divided is that you can have provisions of enacted statutes or enacted constitutional provisions that are simply declaratory, that simply make reference to some other provision of law that’s grounded in natural law or grounded in customary law. And so what that means is just because it’s textually specified doesn’t mean the nature of the law that it references is textual. It might be customary or it might be natural. And so what that meant is that even certain provisions of statutes or of constitutional texts were not always judicially enforceable. You could have a written provision that lacks the legal specificity because it’s simply referring to some preexisting natural right.

This is all pretty abstract, so I want to turn now to the second part of the remarks and just flesh out a couple examples that are connected to administrative law. And I’ll start with one that I’ve written a fair amount about, which is speech and press freedoms. So today we treat speech and press freedoms as things that come from the constitution. This is where we get the notion that these are First Amendment rights, that the rights are grounded in constitutional text. And of course, because they’re constitutionally enumerated, we treat them as judicially enforceable. We also don’t treat them as particularly relevant for conversations involving administrative law. So you might be a little confused, I’ll get around to that in a second.

The drafters of the Bill of Rights though had a different way of thinking. So for the most part, they thought that they were just enumerating customary and natural rights. Rights that already existed and already had fundamental status. Several of the members of the first Congress explicitly refer to the amendments as declaratory. This also explains why there basically are no debates about most of the amendments aside from the ones that actually create new law like the Establishment Clause. It also illuminates why we have the Ninth Amendment, an amendment that reflects that the rights are not coming from text. And so they are intending this reference to speech and press freedoms in the First Amendment in this way as references back to existing customary and natural law rules.

Okay, so what does this have to do with administrative law? Well, one of the customary rules is actually a non-delegation rule. It’s the idea that you can’t have delegations of authority to restrict press freedom to administrative officials, to licensors. And so one of the really important customary legal rules that the First Amendment makes reference to but does not itself create is a kind of non-delegation rule. Decisions about how to restrict expressive freedom have to be made by the people themselves through legislatures and through juries.

All right, so that’s just one way in which customary law imposed a non-delegation rule. What about a broader non-delegation doctrine? So here I have not done original research, I just have to rely on the work of other scholars, but I do want to suggest that we can better understand some of the debates about non-delegation at the founding by keeping in mind this different way of thinking about the relationship between legal text, determinacy and judicial review.

So today we tend to locate the source of non-delegation doctrine in the vesting clauses. So that’s of course where Justice Gorsuch begins in his Gundy dissent. But from a historical standpoint, there’s very little reason to think that the vesting clauses themselves are the source of a non-delegation rule. So the principle of non-delegation has plenty of grounding in founding era materials. It’s very well established as a background principle that the people have to consent personally or through their representatives to legal restraints. And also it’s well established that placing arbitrary discretionary power in the hands of an executive official is the essence of arbitrary government. Neither of those ideas comes from the vesting clause. And as far as I can tell, nobody at the founding references the vesting clause when trying to make a non-delegation argument. Instead, the founders are embracing a principle of non-delegation that has its source elsewhere.

The other aspect of this that’s crucial though is that principle might be legally under-determinant. And so it might not be the case that we can just go back to the history and locate a fully fleshed out theory of non-delegation. It could be the sort of thing like a principle of natural law that requires further positive law specification. I should add though that maybe judges can use the principle at the margins to influence how they think about positive law. Again, thinking about the interplay of positive law and underlying natural law principles. The other example I’ll mention for administrative law purposes is the notion that all public power has to be exercised in promotion of the common good. This is a kind of err principle of all founding era constitutionalism. The idea that government has to be impartial, that all exercises of public power have to be exercised in promotion of the interests of the political society and its members as a whole, not the interests of the politicians or members of their tribe.

Again, that’s picked up in various ways by constitutional text, the Take Care Clause say, but there’s no reason to think that you need the constitutional text in order to have a recognition of that basic principle. Again, though, that basic principle may not be legally determinant, it may not be the sort of thing that judges can step in every time somebody argues that there’s been a violation of a principle of impartiality, it may not be the case that judges can step in and enforce that. And so what we have to think then about are other modes of constitutional enforcement, other ways of thinking about the relationship between law and politics as opposed to just focusing so much on judges.

I want to end with two related thoughts about where we are today. Both are about how we kind of tend to link written law, legal determinacy and judicial review. And the first is that if we want to recover how the founders thought, we can’t take that linkage between written law, legal determinacy and judicial review. We can’t take that linkage for granted. We assume that anytime something is textually specified, it’s legally determinant and therefore judicially enforceable. But that isn’t how the founders thought. There are references in text to all these under-determinant legal principles. And so we might need positive law specificity to come in, positive law to come in and specify before we can actually take hold of that as a matter of judicially enforceable law. There’s just lots of fundamental law at the founding that’s not fully determined.

And then the flip side is equally important, I think. By linking written text, legal determinacy and judicial review, we tend to assume that whenever a question of public law is not addressed by constitutional tax or by statute, it simply becomes a question of politics totally ungoverned by law. And the founders had a much more vibrant notion of legal restraint. Written text, legal determinacy and judicial enforcement are only part of a broader way of thinking about law and about constitutional culture.

The founders envisioned that you have reliance on customary law as well, as well as background principles that inform exercises of public power. And this was especially important with respect to this notion that public power had to be exercised in promotion of the common good. These were things that had to shape political behavior even when they weren’t judicially enforceable. But of course, this means you need some sort of broader constitutional and legal culture that is capable of facilitating that kind of adherence to basic norms. And I really worry that we’ve lost that, that by putting so much emphasis on judicial review, we’ve sort of lost the capacity to think more broadly about how these other less determined legal sources could inform our politics. Thanks.

Adam White:

Great. Thanks John. That was great. Last we’ll hear from Chad.

Jud Campbell:

Thanks.

Adam White:

That’s great, thank you.

Chad Squitieri:

I think the clap was for Jud’s comments, not for me coming to the stage, but I’m happy to take them. Well, thanks Adam for having us here, and thanks everyone for coming and watching online. So the kind of beginnings of this panel was an early paper idea that I wanted to work on, and I just have the title right now and I’m thinking through it and I thought, what better way than to invite a bunch of smart people to come think through these topics? So I’m really appreciative of the comments so far. And the paper idea deals with the following problem. I’m a textualist and I see a lot of justices on the Supreme Court that are textualists, but I see a lot of so-called administrative common law, and I think a lot of that administrative common law seems good and even correct and right.

So I’m thinking through how can that be? And so the kind of initial idea of the paper that I have so far is called Vermont Yankee Doodle, right? Just have the title, Vermont Yankee Doodle. And that’s a play on words that I think would only work on a small number of people and probably a non-negligible number of those people are in this room. But to kind of flesh it out a little bit, it’s a play on words with two things. One is a very important Supreme Court case called Vermont Yankee that we’ve heard a little bit about. And then another is of course a famous Revolutionary War song called Yankee Doodle. So let me explain what I see as the similarities between these two.

So let’s start with Yankee Doodle, right? I’m sure we’re familiar with this tune, but the relevant part goes as follows. Yankee Doodle went to town riding on a pony, stuck a feather in his cap and called it macaroni. So for those that don’t know, in the 18th century, macaroni was a pejorative term for someone that wore rather extravagant high-end clothing, perhaps thought a little too highly of themselves. And Yankee Doodle was of course, a somewhat dismissive term that British soldiers used to refer to Americans, in particular kind of disheveled American soldiers. So the kind of gist of that song is that this disheveled American soldier doesn’t automatically become a man of high fashion simply by sticking the feather in his hat and declaring himself to be a man of high fashion.

So That’s the Yankee Doodle part of the puzzle. What about Vermont Yankee? Well, as mentioned Vermont Yankee is a very important administrative law case from the Supreme Court, and the case can be read in different ways, but in general, the case stands for the proposition that courts may not impose procedural constraints on agency action unless those procedural constraints are required by a source of law like a statute or the Constitution. And usually when we’re talking about a statute, we’re talking about the APA, the Administrative Procedure Act.

Despite Vermont Yankee though, and its kind of demand that courts stop creating law that’s not based in a statute or constitution, we see a lot of administrative common law, which suggests that Vermont Yankee has not really worked. So like how Mr. Yankee Doodle can’t just magically declare himself to be a man of high fashion with the feather, perhaps the Supreme Court can’t just magically do away with unwritten administrative law simply by declaring it to be, right? There might be something that we’re missing here. So that’s kind of the early idea.

So with the remainder of my time, I want to focus on two things. First, I want to offer some examples of these unwritten forms of administrative law that I’m referring to, the ones that suggest that Vermont Yankee has perhaps been a failure. And second, I want to offer the beginnings of an explanation as to why I think perhaps Vermont Yankee was doomed to begin with. So turning to that first part, the unwritten procedural constraints on agency action that exist despite Vermont Yankee.

A lot of professors have written about this, including John. I’ll just here use the work of professors Gary Lawson and Jack Beermann who have noted that there are significant numbers of important administrative law doctrines that do seem to fly squarely in the face of all but the most unreasonably narrow understandings of the Vermont Yankee decisions. So one example of this is a judicial prohibition on ex parte communications with an agency during informal rulemakings. The APA makes clear that you can’t have these ex parte communications during formal rulemakings, but not informal rulemakings. But nonetheless, we kind of have this unwritten rule that’s developed in judicial case law saying you can’t have those ex parte communications in the informal context. Seems in tension with Vermont Yankee.

A second example is the DC Circuit precedent requiring that administrative rulemakers must recuse themselves when there’s been a clear and convincing showing that the department member has an unalterably closed mind on matters that are critical to the disposition of the proceeding. Again, there’s nothing in the APA that clearly requires that sort of recusal, and because we’re talking about rulemakings rather than adjudications, and rulemakings are typically more general and forward looking as compared to adjudications being more narrow and backwards looking, it’s unlikely that there’s really a lot of due process weight that’s being carried. So again, another kind of unwritten procedural rule, it seems like a really good rule to have, but nonetheless, perhaps seems a little bit in tension with Vermont Yankee.

Then a third example is kind of the beefed up forms of notice that courts require agencies to give during their notice and comment rulemaking proceedings.

So in the past, perhaps more concise forms of notice would suffice under the APA, but today more lengthy notice is required. And again, the APA doesn’t clearly require this, but nonetheless it seems like a pretty good idea. Another example, which I won’t go into more detail, is operating more at a constitutional level, which is the major questions doctrine. There, the idea seems to be saying that if Congress perhaps wants an agency to answer a question of major political and economic significance, then Congress is going to have to jump through a procedural hoop and give particularly clear congressional authorization to an agency to do that.

Where does this come from? Not particularly clear, but one, justice, Justice Barrett offers a defense that draws on just kind of fundamental human interactions, right? She gives an example of a mother going out of town, gives a credit card to the babysitter and says, “Make sure the kids have fun.” And she says that includes normal things like taking the kids to the movie theaters or something. It doesn’t include major authority like taking the kids on an out of state amusement park trip or something like that. So there she’s suggesting that there is this fundamental truth about how humans interact about language. She’s not creating that, she’s just observing it as a fact out in the world and then she’s applying that to a particular context of administrative law, Congress giving authorities to agencies. So those are some examples of these unwritten rules that I’m talking about.

With my final part, I want to explain why do we have those? Why has Vermont Yankee kind of perhaps failed in stopping the creation of these unwritten rules of administrative law? And I have three potential explanations. So one explanation would operate on a constitutional level. And so pursuant to this explanation, Vermont Yankee could have been wrong about something inherent about how a co-equal judicial power is to police lines between the co-equal executive and the co-equal legislative powers.

So in the administrative law context, we have executive agents exercising power granted in part by legislators in Congress, and courts are often asked to identify the legal limits concerning the interplay between the executive and the legislative branches. And it might be that courts have realized that to properly serve as a co-equal branch, they have a responsibility to help police constitutional lines, and courts cannot limit themselves to only those aspects of law that the two policed branches, the Congress and the president, have decided to codify into written law. Put differently, perhaps there are a unwritten aspects of law that are an important parts of the judicial power that’s vested in the Article III courts that’s important to carrying out this task. So viewed in these terms, language in Vermont Yankee suggesting that courts must not go any further than the warring political factions had agreed to in the APA.

That might be incorrect. It might be that courts have an obligation to look at all types of law that are accessible by the federal judicial power, and that includes unwritten procedural constraints on agency actions. That’s one potential explanation about why Vermont Yankee has more or less failed. A second explanation operates not at the constitutional level, but at the statutory level. This explanation would hold that there might be something special about the Administrative Procedure Act that requires courts to apply unwritten law. This would mean I think that Vermont Yankee had a wrong reading of the APA because Vermont Yankee relied on the idea that the APA was a grand political compromise that would ensure that courts only enforce the limits that the warring factions in Congress had agreed to in the text of the APA. But it might simply be that Vermont Yankee misread the APA and that later courts applying the APA have found themselves in a need to run afoul of Vermont Yankee’s misreading of the APA rather than run afoul of the APA itself.

So here I’m thinking of something like Section 706 of the APA, which requires that the reviewing court shall decide all relevant questions of law, interpret constitutional and statutory provisions, and determine the meaning or applicability of the terms of an agency action. So this provision was of course interpreted by the court in Loper Bright in which the court said that courts must not rigidly defer to agency’s interpretations of law, but must instead exercise their own independent judgment and give a statute its best reading. So it might be that to decide all questions of law or to interpret constitutional and statutory provisions in light of their best reading as courts are required to do after Loper Bright, perhaps that requires bringing to bear some aspects of unwritten law.

Finally, a third explanation might be that judges are actually in full compliance with Vermont Yankee because Vermont Yankee could be read as prohibiting judges from creating law but not prohibiting judges from finding law. So this of course turns on deeper philosophical differences between creating law and finding law. And here I build off the work of lots of folks, including Jud, but here in particular Professor Steve Sachs, which is not to say that either of them agree with my points here today, but I’m just using their work as kind of a starting part.

Recall back to my initial example of Yankee Doodle, right? Why does Yankee Doodle not magically become a macaroni when he declares himself to be one? Well, it’s in part because Yankee Doodle has no legal authority to change the laws of fashion. The unwritten rules of fashion determine that. And certain people in society like fashion magazine editors or something like that might be able to or might be better equipped to find those rules of fashion. But even those magazine editors are not really creating the rules of fashion, they’re simply finding that unwritten law of fashion and then writing about it in their magazine columns or what have you.

And that might be what’s going on in the administrative law context, right? There might could be legal norms that relate inherently to the task of judicial bodies reviewing the work of executive agencies acting pursuant to legislative authority, and perhaps courts are slowly finding those unwritten aspects of law, finding them not creating them, and then applying them in the administrative law context. So in that context, in that view, there is no tension with Vermont Yankee. The courts are actually doing what they’re supposed to be doing.

So that’s the gist of what I wanted to share. The Vermont Yankee court sought to put an end to courts applying unwritten procedural requirements on agencies, but given the range of unwritten procedural requirements that continue to exist after Vermont Yankee, it seems that that case has more or less failed. And that might be because Vermont Yankee had to fail, right? Like how someone can’t magically declare themselves to be fashionable, perhaps the court can’t magically declare that unwritten law doesn’t exist. So there, I’ll stop.

Adam White:

Great. Thanks, Chad. That was great. Thank you. I do want to pick up, maybe start with exploring the question about the major questions doctrine, but before we get into that, we’ve already sort of discussed a lot. I’m just curious if anybody would like to react immediately to anything that’s been said so far. John, do you want me to give you the first shot?

John Duffy:

Well, I’m actually skeptical about Vermont Yankee. I wasn’t when I started writing the article, but then I realized that Vermont Yankee doesn’t look at the relevant portions of the statute, and I found that deeply disturbing. The issue in Vermont Yankee was can the courts overturn a decision about what procedural steps should be taken? Let’s take a sort of simple example. Let’s say somebody requests an oral hearing in a rulemaking which is permissible but not required under the APA. Well, they have discretion. And Vermont Yankee says the agency has discretion to do more than what the APA requires. Well, issues of discretion, if we’re now in judicial review, are subject to review under 706(2)(A), which is the arbitrary and capricious test.

If you walk through the linkages, the APA expressly says that preliminary or procedural decisions made in the course of reaching a final agency action are subject to judicial review on the final agency action. So simply saying, as Vermont Yankee does, it’s not required, but of course the agency has discretion to do it does not answer the question in the case. It simply doesn’t. It instead says, well, why… That’s all about 553 and about what’s required under rulemaking. But things that are not required are subject to review of the agency’s exercise of discretion under the arbitrary and capricious test. That’s all of what it applies to. It’s not just arbitrary and capricious. Section 706(2)(A) expressly says that abuse of discretion is another grounds. So discretionary decisions are subject to judicial review.

So it is actually not grappling with the crucial question, which is, is this agency discretionary decision about what forms of hearing rights to give in an informal rulemaking, what sort of judicial review is available? And they seem to say, “Well, either no judicial review or judicial review only in extremely compelling circumstances.” They actually say that. So they don’t really adhere to the no judicial review, except if another statute or the constitution requires it, they’ve got this extremely compelling circumstances.

I don’t know where that comes from. It’s not in the APA. If you say they don’t have any authority at all to add procedural requirements, then you can’t justify the extremely compelling circumstances. You have to stick and say it’s got to be in the text, it’s got to be in some statute or in the constitution. But extremely compelling circumstances is in there. And so I walked through the APA. I think there is a reading of the APA that could justify what the court did in the case itself, but it’s hard to get there and it does have other implications. One of the ways in which this comes up is what about when a rulemaking is challenged? A rulemaking that’s just about agency procedure is challenged in judicial review?

Now, most of the people in this room would know that agency rules about internal agency procedures don’t have to go through notice and comment rulemaking, but they are subject to judicial review. And the DC Circuit there has actually said, I think correctly, that despite Vermont Yankee, they can engage in judicial review of sort of the arbitrariness or capriciousness or abuse of discretion of the agency structuring of their own procedural rules. They sort of give halfsies to Vermont Yankee. They say, “But we won’t overturn it too often.” And it’s neither fish nor fail. It’s the arbitrary and capricious test sort of cut back a little bit. And that’s just I think an incoherent compromise.

I’m actually worried about Vermont Yankee because it doesn’t really grapple with the text of the crucial provisions that should have been at issue there, which is what sort of judicial review do you get when an agency has made a procedural decision? And the current DC Circuit law sort of is a little muddled on this very point, and it comes up where agencies make procedural rules and they just sort of muddle through.

So that’s a sort of very specific comment about Vermont Yankee. So you say it stuck a feather in the hat and called it macaroni. I think it mistook a feather. It was a stick on the ground, and what they thought was a feather wasn’t even a feather because they thought they were being textualist, but I think they were wrong.

Adam White:

Chad, anything more on that? It is a little ironic that Vermont Yankee is the seminal case on the court saying, we’re going to bind ourselves to the APA, but in itself, it doesn’t come out of the APA necessarily.

Chad Squitieri:

Yeah, no, I hadn’t thought about that and it’s a fascinating perspective. And as you’re saying, I’m thinking in another way, a more charitable way, you might say Vermont Yankee was even more right than they thought it was. When they say agencies have discretion, you can only review that if it’s some provision of law. And by the way, there is a provision of law and we can review it. So they just left the back half left off. So I really appreciate that comment.

I had a comment on Jud’s point about the non-delegation doctrine, and you talked about kind of the source or perhaps where we might find the source of it and questioned, I think, maybe Article I or the vesting clauses as the source. And in some of my own work, I’ve tried to identify the source as a necessary and proper clause. So I don’t know if that might be a more acceptable source giving your understanding of how the founding generation understood about how to make law and how to make law in necessary and proper means, and whether making law a necessary and proper law would include that kind of non-delegation concept, unwritten concept that you referred to. So I just didn’t know if you had any thoughts about that.

Jud Campbell:

Yeah, sure. So I think from a modern perspective, it’s important to have a textual hook. So I encourage you as a legal scholar to find that textual hook and run with it. I will say that if the founding-

Adam White:

Not make it up, but find it.

Jud Campbell:

Yeah, exactly. You got to find the law. The founders though, are pretty emphatic that the necessary and proper clause itself is just a declaratory provision that states a principle that would exist even if the clause weren’t enumerated. That is to say, when you have a power to do a major thing, you have the power to do the minor things that are adjacent to the major thing. Relating to your point, if you have a major power, a power to create regulations of commerce, you also lack the power to do things that violate other aspects of constitutional law, and so which includes unwritten potentially, unwritten constitutional law.

So the power to regulate commerce for instance, might not give Congress the ability to abrogate state sovereign immunity, because it could be that that’s a background principle that we recognize even in absence of written texts that enumerates that principle. And so to engage in a regulation of commerce that abrogates sovereign immunity would be a violation of background fundamental law. We can call that an improper use of congressional power, but I don’t think we… And so I have nothing against invoking the text. I think the text is actually quite helpful in many cases for illuminating, teaching us some of these background principles, but it is not a necessary component of making an argument if you’re working from a founding era perspective.

Adam White:

Chad, any reactions to that or John, any further thoughts on the non-delegation question?

John Duffy:

I actually think I’m going to get into that when we go to major questions because I think that’s the obvious place to talk about it.

Adam White:

We’ll just talk about that then next. I mean, obviously one of the most significant developments in the Supreme Court and the lower courts around administrative law has been the development of the major questions doctrine to really shape the way that courts and agencies think about statutory interpretation. Is that all just a matter of unwritten administrative law? And if so, is it that in a good way or in a way that we should be very worried about? Let’s start with Chad.

Chad Squitieri:

So I think that in large part, yes, it is an aspect of unwritten administrative law, and there’s at least two defenses of it on the court so far. The first is the Gorsuch defense, who I think sees the major questions doctrine as like a substantive cannon promoting some sort of constitutional value, presumably the non-delegation value. But if you look at his writing and the majority in West Virginia, they never really say when they created the major questions doctrine, they kind of act as if it was always there, or at least according to Gorsuch, started coming around with the rise of the modern administrative state.

I think there’s something to that, right? Why would we see something like the major questions doctrine when there was no need for it? And it would make sense that it starts to come around as historical matter with the regulation of railroads and modern federal regulatory power. And then the other defense is the Barrett defense that I mentioned, and it’s also kind of an unwritten defense where she’s saying this is something inherent in human interactions and I’m applying it to the administrative law context. So I think both of the two key defenses of the major questions doctrine are, if you look at them, kind of say that it’s an unwritten aspect of law.

Adam White:

Yeah, I think when you talk about Gorsuch’s approach and his view of history, that’s really been elaborated now at much greater length by Lue Capozzi at Jones Day among others, really trying to trace the rise of the major questions doctrine, if not by that name, corresponding with the rise of modern administration. John, what do you think?

John Duffy:

Well, the major questions doctrine, I’m still not come to rest on it. I think that it is akin to, and this is really the Gorsuch position, I think, it’s akin to the canon of constitutional doubt that says that you construe statutes away from serious constitutional questions. It’s important to realize that that canon is very much prevalent in administrative law. It’s very old too. There’s a 19th century case that I teach with Justice Holmes on the Supreme Judicial Court of Massachusetts, and he invokes this canon. So it’s a very, very old canon, and it is very powerful in the sense that you don’t have to prove it’s unconstitutional. There’s a separate canon that says between two interpretations of a statute, one of which would be unconstitutional, and one of which would be constitutional, you should choose the one that’s constitutional, and more scholars think that’s a valid canon.

I’ve heard Judge Easterbrook justifies that one, but not the one on constitutional data saying he assumes that when Congress acts they wanted to do something rather than to do nothing, and I think that’s fair. But the rule about constitutional doubt to simply construe a statute away from serious constitutional questions is very powerful. It probably lies at the base of the rule in the APA that the president of the United States and the Executive Office of the President is not an agency, even though if you look at the express definition of agency, it includes any authority under the United States government. And you’d say like, “Well, if you look at today’s president and say, “Is he exercising authority under the United States?” It sure seems like he thinks he is. Every time he signs an executive order in big bold letters, it sure looks like he’s an authority of the United States.

But I think the theory of why he’s not interpreted to be an agency is that there’s at least some serious questions of imposing these sorts of procedural rules on something that’s not a creature of statute, something that has direct constitutional power. But there are many other examples in administrative law of constitutional doubt. I think NLRB v. Catholic Bishops, Catholic Bishops case, it says that teachers in parochial high schools or parochial schools are not employees for purposes of the NLRA, and you can’t get that interpretation out of the language at all.

Indeed, if you say tort law and tax law, are they employees? The answer is yes, yes, and yes again, but to say that this statute which has a sweeping definition of employee just simply doesn’t include them, you have to sort of invoke some sort of constitutional shadow to sort of say, well, we’re bending the ordinary meaning of the words around that. So I think that might justify the major questions doctrine. Of course, this canon of constitutional doubt is itself hugely controversial right now. All the substantive canons are sort of under intellectual question. I think this is one that is likely to survive, but I think it presents its own intellectual conundrums.

Adam White:

Right. Jud, any further thoughts on this?

Jud Campbell:

Yeah, so just two things. One is at least from a founding era perspective, there’s a whole range of different ways of looking at statutes that are not textually grounded that have to do with background principles, implications, and a lot of this relates back to what I mentioned earlier, that you’re supposed to read positive law in tandem with principles of natural law. And so the idea that you would do this in a kind of iterative way rather than just focusing on the text makes a good deal of sense. The other thing I’ll say just as an outside observer to this debate is that I do think that the major questions doctrine is a nice illustration of how there are different types of unwritten law that are at play here. And I even wonder whether, I mean, I don’t think we need to engage in a lot of word policing, but I wonder whether Justice Barrett’s approach even properly belongs in the category of unwritten law.

So you could have unwritten principles of administrative law that are essentially supplying substantive rules or procedural rules. You could have principles of administrative law that are supplying interpretive devices for how to construe statutes. That’s a different thing, right? A background rule might supply procedure, background rule might supply a way of construing a statute. Those are just two different ways of thinking about background law. I do think that substantive canons are a type of unwritten law because I think that there is a law of interpretation, and I am a full supporter of the Will Baude and Steve Sachs move here to say the devices through which we read statutes are themselves informed by law.

At the same time, the Justice Barrett approach might just be, this is how we construe the meaning of language, not as a matter of the law through which we read statutes. It’s not a legal lens, rather it’s just a natural language lens. And so as natural users of the English language, we read certain words in light of context, not a legal context, but just a practical context. And so it’s a very different type. I mean, you could think of it as an unwritten rule in the sense that it’s specifying something about the meaning of words that is not wholly isolated to their particular semantic content. But that’s a different type of lens through which to read statutes than what I would think of as kind of a legal lens, a lens that supplements what a natural user of English language would think.

Adam White:

Given all the thoughtful administrative law experts in the room, we’re going to go to audience questions a little earlier than usual. I’ve got a few big picture questions and one I might save, but one more while the microphones are getting ready. Just the big picture question, I guess is given the choice between encouraging judges to think in terms of unwritten administrative law, urging them to recoil from the thought, shouldn’t we err on the side of judicial restraint? I mean, one doctrine of unwritten administrative law that might be one of the most consequential of the last 60 years was the DC Circuit’s decision in Calvert Cliffs where they took another procedural statute, the National Environmental Policy Act, Judge Skelly Wright and the court construed it very broadly in terms of procedural requirements and judicial review.

And here we are 50 years later where it’s incredibly difficult to build anything substantial in terms of national infrastructure. And we even have books out now from Ezra Klein and others of the New York Times saying, “Oh, it’s actually really hard to build in America. Maybe we should reform NEPA.” When in fact, maybe the problem was just a very significant judicial gloss on top of NEPA that caused these problems. At every turn, the judges generally don’t have to be encouraged to not restrain themselves. They have to be encouraged to restrain themselves for all the reasons that Justice Scalia was writing about back when he was think tank Scalia, think tank scholar Scalia here at AEI in the late 1970s/1980s.

And so granting sort of all the arguments you’ve made along the way and going beyond just the written confines of the APA and recognizing a role for unwritten administrative law, isn’t there a great danger of tempting judges to get creative? It’s one thing to say they should just find these unwritten doctrines of administrative law, but judges tend to find a lot of, I guess, feathers that are actually sticks. They’re very good at making up laws, very hard to constrain themselves to just finding these things. Shouldn’t we just err on the side of judicial restraint and get out of this entire business?

Chad Squitieri:

So I hear that, and I agree in the sense that judges can’t just say things because they think it’s a good idea. I’m still very hesitant and want to see some sort of source of the well. But the other side of that ledger, particularly in a constitutional context, is that if, say the executive is overstepping and the judiciary steps back, there’s a power vacuum and we still have unconstitutional action. So I think a judge needs to think carefully and say, “Is there really no law here for me to apply?” If so, then okay, that’s the end of the judicial role. But I think they need to think about it quite carefully.

Adam White:

Yeah, this feels like a throwback to the Scalia-Epstein debate at Cato in the eighties where Justice Scalia argued in favor of judicial restraint on the constitutional issues. And Professor Epstein said, “You know, sometimes agencies exceed their powers too. We need to worry about that side of the ledger too.” But John, Jud, just big picture, why shouldn’t we all just worry that the errs will constantly be on the side of judicial overreach and we should just embrace a protective rule in favor of judicial restraint when in doubt?

John Duffy:

Well, I think that you can’t make policy off of one data point. So you could look at the NEPA and say, well, maybe that-

Adam White:

I’ve got more data points.

John Duffy:

Okay, you’ve got more data points. But I think they’re probably contrary data points. I think that one of the unique features about the Anglo-American tradition is a common law tradition. And you especially note this when you go overseas and you talk to people who live in a civil law tradition and ask them about what they think about our tradition. And they are always struck by how the judges feel like they can take into account some degree of policy. Now, they may get that policy wrong, and that’s unfortunate, but I think our legislature to some degree knows that that is the way judges act.

In fact, when I started writing the article on administrative common law and judicial review, the target I thought I would attack the most is something called non-statutory judicial review, things that are outside the APA. And I wound up digging and digging and digging and finding that I think that that is statutorily authorized law that the Congress gave the courts in the 19th century equity jurisdiction, and you could sue for an injunction against officials who were overstepping their bounds. And the English law was pretty clear about that. And I think Congress, when they gave equity power to the courts, meant for them to be equitable judges, and so suits against officials in their official capacity were something that followed that tradition.

So that I found there was power in judges. And the most amazing thing in an article where I’ve got five different parts of the article, four of which are saying judges are taking too much power, and only one of which is the one about equity jurisdiction, saying that in fact, that one piece is where judges actually do have legitimate power to make law. That’s the First Circuit cite I got on that piece by Judge McConnell who cited that article and said, on this judicial review, unwritten judicial review, pardon me, non-statutory judicial review, there is a theory to justify it.

And he cited my article and I thought, this is odd that you can never go bankrupt sort of telling judges you have a lot of power. Here’s an article that’s all about, four-fifths of it is you’re exercising too much power, one-fifth is, but here you have a lot of power. And that’s the first circuit cite I get as a young untenured professor. I thought like, well, go figure. So I think that is the way things work. On the other end, that is part of our Anglo-American tradition. I don’t want to go to a civil law society, and that is a very Scalia-esque reaction I think, because Justice Scalia didn’t want to force us to be a Napoleonic code country either.

Adam White:

True. Jud, any?

Jud Campbell:

Yeah, so I tend to think that focusing on written law is a little bit of a sideshow and that really the key issue is legal determinacy and that from a founding era standpoint, legal determinacy can come from text, but it could also come from customary law, and also that written constitutional provisions or statutes aren’t necessarily legally determinant. And so it isn’t the case that judges could not enforce any unwritten law. I think they could sometimes enforce customary law, but it’s also not the case that just because something was written down, that makes it fully judicially enforceable. And so I think as long as there are some legal source that judges can rely on that supplies sufficient determinacy, trusting judges to apply that law is something that our legal system presupposes. But I would be very worried about judges stepping in and making up legal rules, particularly in an area where things are constantly evolving, maybe judges aren’t in the best position to decide and so on.

Adam White:

Yeah. Chad, last word before we open it up.

Chad Squitieri:

One more thing on that. I think another important point here are methodological commitments of the justices. So for example, substantive canon context, there’s a lot of debate whether textualists can embrace substantive canons because that seems to be bending or distorting statutory texts. And then Professor Barrett has this amazing Boston University Law Review article, I think it’s probably my favorite Law Review article, where she walks through and says, “As a textualist, when can you embrace it? When can you embrace certain substantive canons?” And I think having a methodological commitment can relieve some of the worry that you mentioned in your question.

Adam White:

And I can just hawk the Gray Center’s wares for a second on one of our most recent working papers, I think it’s still on the home page, is Professor Michael Ramsey thinking about the major questions doctrine and the history of American substantive canons. Well, let’s open up the floor. There’s a couple microphones here, so raise your hand and the microphone will find you. And Philip Wallach is the first, this hand and the next one will be right over here actually.

Philip Wallach:

Thanks for a great discussion. I’m Phil Wallach here at AEI. Congress is lurking in the background when you’re talking about the APA. It’s an extraordinary congressional intervention into the whole practice of government regulation of the administrative state. It’s Congress saying, “Something has gone wrong here in the last 20 years, it’s gotten away from us, it’s become unaccountable. We need a big reform.”

Now going back to Professor Duffy’s open comments, it seems that they didn’t actually do a very good job making sure that the requirements they put in place in the APA were actually heeded in many cases in the decades that followed its enactment. It really is an unusual moment of engagement where Congress after World War II comes and says, “We need to get involved in the way that this whole process is functioning.” I guess just curious how you see ongoing engagement from the Congress or periodic engagement as able to shed light on sort of how the unwritten rules are working, whether Congress is in a position to sort of pass judgment on it and what that means about some of the concerns kicking around Congress today.

John Duffy:

Well, I think it’s an amazing story that the APA was passed unanimously by both houses of Congress. That just blows your mind if you’re sitting here in the 21st century in our current political environment and say there was not one dissenting vote and it was signed into law by the president, President Truman. Of course, Roosevelt had vetoed the first attempt at an APA and then there was World War II and at the end of World War II, 1946 is when the APA actually gets done. But given the sort of bipartisan support for the APA, it is amazing that there are very specific provisions of the APA that were, as Ken Davis said, ignored. And by ignored, I mean you can make it your lead argument in your brief and it won’t wind up in the judicial opinion. And that was in 1990, 1991. And I just think that this was extraordinary. And it’s not just the APA, it’s a respect for statutes that I think mid 20th century just was not so prevalent.

I recently saw on the AdLaw professor’s listserv blog, I hope I can quote him, Jerry Mishaw, great administrative law scholar who said one of his colleagues used to say that statutes are defined as those things in block quotes and judicial opinions that Yale law students don’t read. And I thought, boy, that might’ve been true. It’s not true anymore I hope, I don’t know Yale Law School, but certainly at the University of Virginia and the University of Chicago and some other schools, we read the statutes. But I think it was a philosophy. And if you read this friendly article, which is a very prominent mid-twentieth century article, and Judge Friendly was, remember, he was considered a very conservative judge. He wasn’t one of the DC Circuit sort of relatively liberal judges, he was considered a pro-business conservative judge. And he has this article that just sort of says, “We’re ready to go off to the races, give us a bit of legislative history and we’re running.”

And that seemed to be what the philosophy of the era was. And that’s much different than I think what you’re talking about in terms of saying there might be some unwritten law out there, but we have to think about the text. It’s a very different just era than what we have now, which is why I think we’re finding more of these surprising things. Corner Post just last year. And the court is like, how could this have gone on for so long? I think there are more out there. And ripeness is number one on my list of made-up doctrines, just totally manufactured. And I think it should be replaced by the commands of the APA, which is similar but not identical.

Adam White:

Next question’s right here. It’s coming over behind you.

Speaker 6:

Thank you for that very erudite, intellectual and apolitical statement, or I should say discussion. And I’m hopeful that this question is something of a follow-on to Adam’s so as to be acceptable, which is, so right now the courts are at the white-hot center of what we’re reading about in terms of bringing in a new political program. And although it is not strictly related to administrative law, it certainly is to unwritten law. I wonder if any of you have thoughts about how what you have spoken about today connects into what we read about in the papers. You’ve got a hundred lawsuits to choose from. Any comment would be welcome.

Adam White:

Who wants to be relevant? Go ahead. Who’s first? Chad, I’m putting you on the spot because you’re the co-host and you live here in Washington.

Chad Squitieri:

So I would say it kind of goes to Adam’s concern, courts should do a lot of self-introspection, I think, and make sure that when they are inserting themselves into very big political disputes that they actually have the authority to be doing that and they’re not overstepping into authority that’s either vested in the executive most frequently or the legislative branch. So that’d be my response to that.

Adam White:

John, Chad?

John Duffy:

Well, my reaction, maybe we’ll just go down the line. My reaction is that whenever a colleague and I get discussing these issues is that I always confess deep ignorance about some of the technicalities, which I think judges should look at. And also, I think it’s very important to emphasize the role of lawyers. I love emphasizing that because I’m teaching by and large people who are going to become lawyers, and I think they have a tremendous amount of power. Recently I talked about, I did, as I mentioned, a symposium piece about Chevron, and I read all the briefs that were filed in Chevron and nobody, nobody cited the first sentence of section 706. Nobody talked about it. Even though the lower court law, you could find lots of… Lower court law was unanimous saying the first sentence of section 706 when it said courts are to decide all questions of law. That meant independent judgment or de novo review.

But there was no split on that at all. And so I think lawyers have to be particular and find written law that regulates these things. Like when people ask, “Can you fire this employee?” I know enough about the civil service statutes because I used to work with them when I was in the Department of Justice. That was part of my little docket of things that I did at the Office of Legal Counsel. I know enough to know it’s very complicated. And so you just can’t sort of paint with a broad brush and say, “Well, it’s surely unconstitutional, or it’s surely lawful. See Article II or see Article I.” That just seems like a very broad brush.

And I think that when you get down to a lot of these issues, they involve statutes. I think Congress can grant tenure protections to certainly the civil service. I don’t know if that’s a good idea or not. I’ve been debating that with some other colleagues about what’s optimal amounts of tenure. But even the dissent in Morrison v. Olson by Justice Scalia accepts that non-officers, people who are called employees in the jargon of the Appointments Clause, that those people can have some tenure protection. And it depends on those statutes that are hugely complex. And I just don’t have the time to read all of them, specifically for the 100 lawsuits that are out there pending about all kinds of different issues. I don’t have time to read them all. And that’s my reaction is there is a lot of complication and we are going through the courts. The courts do have a role to engage in judicial review of these things.

Adam White:

Jud, anything to add?

Jud Campbell:

So in the vein of John’s remarks that the details matter, I’m a founding intellectual historian, so I’m going to avoid opining on the details of any of the current goings-on. But I do think that, and this ties back to the previous question as well, a lot of the current moment is downstream of a just fundamentally different legal culture, and that we would be a lot better off with a different legal culture. And so we put a lot of these issues in courts because we distrust our politics and our politics is so dysfunctional. We put a lot of these issues in the hands of the executive branch because Congress has not proven itself capable recently of gaining the trust of both sides, right? I mean, the level of trust in congressional institutions is so low right now.

And it’s really hard to figure out a way out because once you lose trust, and you lose the institutional capacity, your ability to rebuild the sort of norms that are necessary to foster a broader legal and constitutional culture have really disappeared. And so I think a lot of the challenge of trying to figure out what to do today is about how to best maintain a constitutional and legal culture given the enormous changes that we’ve seen. So although I am extremely nostalgic for an earlier age, I’m not sure what the answer is now. I think it would be-

Adam White:

That’s actually our mission statement here at AEI.

Jud Campbell:

I think it’s a really hard thing. I mean, I do take seriously the need for greater judicial review today than the founders would’ve accepted, given a lot of the intervening changes that we’ve had in society, the complexity, the scope of power that’s granted to the administrative state and so on. But I think it’s regrettable in a lot of ways.

Adam White:

I know John wants to jump in, but we only have three minutes left and I got one question that I want us to end on. So do you mind if I jump right into it or do you want a quick comment?

John Duffy:

Well, just a quick comment. I’m not sure that earlier era you should be nostalgic for. Marbury v. Madison was an intense and brutal fight. The pre-war, the pre-Civil War era was involved in intense and brutal political fights. And de Tocqueville said nothing that’s controversial in American society fails to wind up in front of the courts. So I think the courts have always been part of our political culture. Maybe I haven’t read enough of the founding sources. I mean, there might’ve been a constitutional moment for maybe a decade where everybody was happy, but then it seems normal politics took over.

Adam White:

You know John, in Harvey Mansfield’s translation of Tocqueville, I’m pretty sure the line is there’s scarcely a political issue that doesn’t sooner or later get a judicial resolution. It seems these days it’s a lot sooner than later in all the various cases.

But just one last question, we’ve got two minutes. Maybe Loper Bright is ushering in a new era of APA originalism or textualism. We’re really going to scrutinize administrative law by reference to the words of the APA. And I can think of any number of places where this could pop up. Justice Kavanaugh, when he was on the DC Circuit, worried that maybe a lot of judicial doctrines like the Portland Cement Doctrine get way beyond what the APA requires.

There’s been, John, as you know better than anybody, there’s been great debates around the remedial provisions and 706 and vacate and set aside. There could be debates over what Congress meant by arbitrary and capricious. I mean, I can think of any number of things. So just really quickly as we go, do you see any particular doctrine that’s particularly ripe, so to speak, for reconsideration right now in the courts with an eye to APA originalism? And we’ll start here with Jud and you’re not the administrative law specialist, so you can pass if you want.

Jud Campbell:

Yeah, I’m not sure I can opine on this one.

Adam White:

All right. John?

John Duffy:

Ripeness is my number one thing. It’s totally made up. The APA has different rules. They’re similar but different. I’d love to see ripeness go down. And by the way, in terms of Loper Bright, Loper Bright I think is a continuation of a process that started that once you turn to textualism, then a lot of things change. And I would cite Darby v. Cisneros, as long ago as that is, as a watershed case where the court itself, and the opinion says, “Gee, this seems surprising that it took 46 years to think about this.” I would look to that as the beginning.

Adam White:

Chad?

Chad Squitieri:

When I think of APA originalism, the kind of doctrine that comes to mind right now is our deference. So with Loper Bright overruling Chevron, which I think was a good thing, the natural question is our deference also going to be overruled? Because that’s also relying on 706 of the APA. But there’s an interesting historical question there, because Seminole Rock, which is a case before our, it’s essentially the same thing, was decided in 1945, one year before the APA. So perhaps 706 kind of encodes a historical understanding of our deference, but not encode or codify a historical understanding of Chevron. So that’s one case I would look for.

Adam White:

Well, and our has now been kind of supplemented by Kisor deference, which for law professors who like puns in their title, the articles about Kisor deference practically write themselves. But please join me in thanking our guests today. Thank you. Great.

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Professor Joel Alicea:

Welcome to Ordain and Establish, a podcast of the Center for the Constitution and the Catholic Intellectual Tradition at Catholic University. To learn more, visit our website at cit.catholic.edu.

Steve Payne:

I’m Steve Payne, I’m the dean of the Columbus School of Law at The Catholic University of America, and it’s my great privilege to welcome you to the lecture for a new endowed chair at our school called the St. Robert Bellarmine Professor of Law, which will be formally occupied officially starting this evening by Professor Joel Alicea, whom was the first faculty hire more than a decade when I first joined the school. I get to say more about Joel tonight.

Right now, my job is just to welcome you, thank you for coming, and to introduce his introducer, which is Professor Kevin Walsh, who is the Knights of Columbus Professor of Law in the Catholic Tradition, which was our first endowed chair at this school. And I’ll just say that Kevin is an amazing scholar. He is published in many of the top law journals, including Georgetown, Stanford, NYU, and Notre Dame. He’s an expert, especially on the federal judicial power. Among other things, he went to Dartmouth undergrad, to Notre Dame for a master’s, I think in theological studies, and did his JD at Harvard. It’s not too shabby of a school, not the number one school.

In any event, he is also quite a musician, and my favorite is he’s a great accordion player, although I think he has many other talents. And he is already, I think, a decent… Sorry, what’s that game where you throw sandbags into holes? Cornhole. He’s a great cornhole player, but he’s also, very importantly, already been voted Professor of the Year by our students. So, please give a warm welcome to Professor Kevin Walsh.

Professor Kevin Walsh:

Well, good afternoon. It is my privilege to welcome you for the inaugural lecture of the St. Robert Bellarmine Chair. I thought we might situate ourselves in time a little bit. This is a season of Lent the three pillars of Lent being prayer, fasting, and almsgiving. In a way, we’re celebrating almsgiving, a donation that enables this chair.

Now, March 18th, though, is an unusual day. I often wonder who is the saint that gets stuck between St. Patrick and St. Joseph, who’s a very special saint for Professor Alicea. Who is it between these two titans? It’s St. Cyril of Jerusalem, who is known for his catechetical instructions and for combating the Aryan heresy, which is not bad, actually, for the tasks that Professor Alicea will be undertaking. So, he was named a doctor of the church by Pope Leo XIII in 1882. And, of course, Pope Leo XIII is the founder of this university, chartering it in 1887.

Now, the Bellarmine Chair is not limited to constitutional theory, but it is fitting that Professor Alicea is the first holder of this chair. St. Bellarmine’s Feast Day is September 17th, which is the secular holiday in the United States known as Constitution Day, so a nice harmony here. The title of Professor Alicea’s lecture is constitutional theory at The Catholic University. Now, how about an introduction?

Professor Alicea is the director of the Center for the Constitution and the Catholic Intellectual Tradition, or CIT. He has overseen all of CIT’s activities from conception to execution and beyond, and I want to single out, in particular, the lecture series as well as the Aquinas Fellowship program as two of this law school’s most visible and important contributions to the American legal profession.

Having had the privilege of serving as Professor Alicea’s co-director of the CIT project that grew into the center, I can attest personally there is no single figure in the American legal academy whose administrative energy, intellect, and dedication have accomplished so much in so little time as Professor Alicea has for introducing American judges, lawyers, and law students to the riches of the Catholic Intellectual Tradition for American constitutional theory. Professor Alicea’s first major piece of published scholarship, co-authored with Donald Drakeman, is called The Limits of New Originalism. That appeared in 2013, the same year Professor Alicea graduated cum laude from Harvard Law School, which he attended immediately after graduating summa cum laude from Princeton.

After graduating from law school, Professor Alicea clerked on the United States Court of Appeals for the Ninth Circuit with Judge O’Scannlain, practiced the law at Cooper & Kirk here in DC for a couple years, and clerked on the Supreme Court of the United States in the chambers of Justice Samuel Alito. He returned to private practice for a few years, and then joined our law school faculty in August 2020.

His talents were quickly recognized here. He was the recipient of the Dean’s Research Award in 2021, 2022, and 2023, and honorable mention in 2024. So, here we are in 2025. These awards provided recognition of his scholarship published in the Yale Law Journal, University of Virginia Law Review, University of Pennsylvania Law Review, and Notre Dame Law Review, among others.

Now, a couple themes that run through Professor Alicea’s scholarship. One is the theme of the problem of disagreement in constitutional theory. His first full-length law review article, after joining the faculty, was liberalism and disagreement in American constitutional theory. He diagnosed certain disagreements between constitutional originalists and non-originalists as rooted in more foundational disagreements about individualism and rationalism.

His most recent full-length law review article is Constitutional Theory and the Problem of Disagreement. Here, he’s drawing on the Roman philosopher statesman Cicero as a constitutional theorist to explain how constitutional design, rather than constitutional theory, can channel disagreement into a productive, stable constitutional order. This attention to our outlook as citizens within an order also informs his paper, The Role of Emotion in Constitutional Theory, which retrieves St. Thomas Aquinas’s account of emotion and Edmund Burke’s account of the role of emotion in constitutional culture to identify attachment to popular sovereignty at the foundation of American constitutional legitimacy.

His contention that the success of constitutional design depends on how we act within the constitutional order as citizens rather than as theorists relates to a second theme. This is a commitment to the natural law written on our hearts and accessible through reason. In his article, The Moral Authority of Original Meaning, Professor Alicea presents a natural law theory of popular sovereignty as a foundation for constitutional originalism. And in his Yale Law Journal article, Practice-Based Constitutional Theories, continues his insistence on identifying and exploring the normative grounding for social practices about law.

Confidence in the truth that there is truth about the good and human flourishing underwrites an outlook toward constitutional theory that does not shrink from disagreement or treat it as the final word. This inaugural lecture for the St. Robert Bellarmine professor of law at the Catholic University of America is a beginning of sorts, but it is fundamentally the continuation of an upward trajectory for Professor Alicea and for the Columbus School of Law.

In addressing the topic of constitutional theory at Catholic University, we can expect from Professor Alicea the qualities of character another university saw in him now 15 years ago. So here, in our new Bellarmine Chair at Catholic University, same qualities recognized when Professor Alicea graduated from Princeton University and was awarded the Harold Willis Dodds Prize, and I think you’ll see this continuity in Professor Alicea’s character. He was recognized and continues to be recognized for his, and I quote, “clear thinking, moral courage, a patient and judicious regard for the opinions of others, and a thoroughgoing devotion to the welfare of the university and to the life of the mind.” Please join me in welcoming Professor Joel Alicea.

Professor Joel Alicea:

Well, thank you, Professor Walsh, for that really generous introduction. Very meaningful to me to have that introduction from my former co-director and still close advisor and friend, Kevin Walsh. And thank you to my colleagues and students for being here. I’m grateful to the anonymous donor who endowed this chair and who made my lecture today possible, and to Leonard Leo, the donor’s representative and a trustee of this university for supervising the donor’s gift. I’ll have more to say in gratitude to Dean Payne, my colleagues and students, Leonard, my family, and others this evening at the installation ceremony.

It’s a great honor to be installed in a chair named after St. Robert Bellarmine, a cardinal and doctor of the Church. He lived in the tumultuous years between 1542 and 1621, and he’s truly one of the towering intellectual figures of the 16th and 17th centuries, a man who himself held chairs at some of the most famous universities of his time. While Bellarmine is best known as a theologian who persuasively defended church teachings against Protestant criticisms, it is fitting that he lends his name to a chair here at our law school. Bellarmine was a great constitutional theorist of his day, writing with deep insight about the nature of political authority, the constituting of civil governments, and the limitations on legitimate political power.

In opposition to the divine right theory of monarchy, Bellarmine argued that while all political authority comes from God, it is vested by God in the people of a society as an original matter, and the people, in turn, decide whether to transmit a portion of their authority to the government constituted in their name. This understanding of popular sovereignty, which had its roots in the writings of St. Thomas Aquinas, was foundational to my defense of the compatibility of originalism and natural law in my article, The Moral Authority of Original Meaning. And I relied on Bellarmine’s scholarship in that article, so I pray for his intercession as I take up this chair endowed in his name.

In keeping with the name of this chair, I want to reflect today on what makes the study of constitutional theory distinctive in the context of a Catholic university. Here, I’m using the term constitutional theory as it most commonly is understood in American legal scholarship, as referring to normative constitutional theories that propose a methodology for resolving constitutional disputes, such as Professor David Strauss from Chicago’s common-law constitutionalism, precedent-based fashion of resolving cases. And they offer a justification, constitutional theories, normative theories, for adopting the methodology that they propose.

Constitutional theory can also refer to non-normative theories, in which we try to accurately describe as much as possible how our constitutional system, in fact, operates but are not concerned with how one ought to resolve constitutional disputes. I set aside that latter understanding of constitutional theory for purposes of my remarks today because I think it has a less obvious relationship to the unique characteristics of a Catholic university.

Now, by a Catholic university, I mean a university with the essential features that Pope John Paul II identified in the apostolic constitution Ex Corde Ecclesiae. There, St. John Paul referred to the distinctive Catholic character of a Catholic university. Such a university “consecrates itself without reserve to the cause of truth.” It pursues the truth under conditions of academic freedom and using the methods proper to each academic discipline while “adhering to the teaching authority of the church in matters of faith and morals.” So its distinctive character springs from “a common dedication to the truth, a common vision of the dignity of the human person, and ultimately the person and message of Christ.” We, here at The Catholic University of America, are privileged to be at a university that fully embraces the distinctive characteristics described in Ex Corde.

Over my five years as a constitutional theorist here at CUA, I have thought about the relationship between my discipline and the unique setting of a Catholic university. I will argue today that the study of constitutional theory is ideally suited to benefit from the intellectual climate of a Catholic university. Indeed, while I will not engage in a comparative analysis of the various areas of legal scholarship, my tentative view is that few other areas of legal scholarship lend themselves as readily as constitutional theory to the kind of intellectual exploration a Catholic university encourages.

To make that argument, I’ll need to address three questions. First, in what ways does constitutional theory benefit from the intellectual disposition of a Catholic university? Second, what might be the potential drawbacks or risks involved in studying constitutional theory at a Catholic university? And finally, how can one gain the benefits of being a constitutional theorist at a Catholic university while avoiding any potential risks that attend that setting?

I should make clear up front that I do not contend that the benefits and risks I will identify are the only benefits and risks. I believe, however, they are the most salient ones, and that’s why I will focus on them here.

Let’s begin then by examining the ways in which a constitutional theorist benefits from being at a Catholic university. Understanding the relationship between a Catholic university and constitutional theory requires understanding why constitutional theory necessitates making moral arguments. So, I’ll start there.

As I said, normative constitutional theories propose a way of resolving constitutional disputes and offer a justification for that methodology. Because they claim that judges or other constitutional actors should adopt one method of resolving disputes over others, they are exercises, that is these theories, in practical reason. They require reasoning about what one ought to do. Knowing what one ought to do requires making both descriptive and normative claims. Descriptively, we need to know basic facts about the object of our practical reasoning.

If, for example, human beings could drink unlimited quantities of alcohol without experiencing inebriation, the ethics surrounding drinking alcohol and then driving a car would be different. It is because of the fact that alcohol can impair our judgment and abilities in a way that endangers ourselves and others that we have a moral obligation not to drink and drive.

Similarly, in constitutional theory, we need to know certain facts about the Constitution if our practical reasoning is to reflect reality. We need to know, for example, that the Constitution, through Article V, separates higher lawmaking functions of constitutional amendments from the ordinary lawmaking functions of federal legislation described in Article I. If the American Constitution were like the British Constitution, in which there is no meaningful distinction between higher and ordinary lawmaking because Parliament can change the Constitution by statute, that might change how we ought to resolve constitutional disputes under our Constitution by, for instance, undermining the justification for judicial review of the constitutionality of legislation by an independent judiciary.

But even if we know the basic facts about the object of our practical reasoning, that is not enough, at least in the realm of constitutional theory, to tell us how we ought to act. Depending on what one thinks of the is-ought distinction as a general matter, facts about human nature may contain within themselves a normative prescription. That’s a debated question. But facts about a constitution are contingent, the result of human creation and choice. They contain no normative force in and of themselves. Indeed, it might be the case that citizens can, in some extreme circumstances, are required to disregard features of a constitution since those features might be deeply unjust. Think, for example, of fundamentally corrupt constitutions like that of Nazi Germany.

Facts about a constitution do not in themselves give us a reason to choose one constitutional theory over another. Choosing a constitutional theory requires the application of universal moral principles to the facts of a specific regime. Applying moral principles to the facts of a specific regime, in turn, depends on answering all sorts of antecedent questions of political theory and morality. Because we ought to resolve constitutional disputes in light of the end to which a constitution is directed, we need to know what the purpose of a constitution properly understood is. And because enacting a constitution is an exercise of political authority, understanding the purpose of a constitution requires knowing what the purpose of political authority is. That, in turn, requires us to know why human beings need political authority, which requires us to know how it is that human beings flourish as the distinctive kind of beings that they are.

While we started with the seemingly narrow question about which constitutional theory we ought to adopt, we will eventually find ourselves having to answer deep questions of political philosophy. If we want to answer these questions in a coherent that is internally consistent manner, we will need to identify the correct ethical framework to govern human actions. Possible frameworks include natural law theories, consequentialist theories, Kantian theories, and others. So choosing a constitutional theory ultimately depends on identifying the correct theory of ethics and its attendant political theory, and that leads us into consideration of the distinctive benefits of doing constitutional theory at a Catholic university.

If we’re going to identify the correct theory of ethics and the right political theory that follows from it, we want to be in an intellectual environment that not only accepts but promotes what I’ll call intellectual breadth. By intellectual breadth, I mean breadth across time, place, and discipline. The kinds of moral questions raised by constitutional theory, such as the nature of political authority and the ends of government, are timeless and universal. They recur in all ages, among all peoples, and in all places. Even if you knew nothing about what any of those peoples at other times and in other places had said about these questions, you would have no good reason ex ante to suppose that your answers were better than theirs or that they had nothing to teach us. And, of course, if you did know something about what Plato, Aristotle, Cicero, Augustine, Aquinas, and Bellarmine said about those topics that I mentioned, you would know that they have much to teach us about these enduring questions.

These questions also implicate all disciplines. As noted earlier in my discussion of the relationship between descriptive and normative claims, sound practical reasoning requires acquisition of the knowledge about the world obtained through the natural and social sciences. It requires the illumination of the human condition that comes to us through history, art, and literature, and it requires the knowledge and reasoning of political theory, philosophy, and theology.

To take an example from my own scholarship, an article called The Role of Emotion in Constitutional Theory, let us suppose that the stability of a just constitution is a good thing. If so, then constitutional theory has to care about what is conducive and what is antithetical to a stable constitution. In thinking about that set of issues, psychology can be quite helpful. Modern psychology has generally vindicated Aquinas’s model of emotion within the human person, which holds that a stable personal disposition depends on the alignment of reason, emotion, and will towards a particular end. As Edmund Burke argued, that same alignment of reason, emotion, and will is necessary to sustain a constitution over time. That means we have to cultivate the emotional attachments to a just constitution, and that can only be done through the customs and rituals, the wardrobe of the moral imagination, that educate and form our emotions.

Here, in this example, we have psychology, sociology, art, and literature informing the development of a political theory, one that can undergird a constitutional theory. And a Catholic university is the ideal intellectual climate for this kind of interdisciplinary work that spans time, place, and people.

As Pope John Paul II observed, a Catholic university takes its distinctive character from the unique evangelical mission of the church. When we consider that the church’s mission is universal, to proclaim the good news of Jesus Christ to all the world at all times, it is no surprise that a Catholic university would likewise share this universalist disposition. Just as the church, in all ages, draws all people to herself, a Catholic university draws what is true from all sources, across disciplines, cultures, and eras. If the church is founded on the Lord Jesus who is truth itself, then a Catholic university cannot regard the various academic disciplines as hermetically sealed off from each other. They must come together in a single whole.

St. John Henry Newman made this precise point in the idea of a university, where he argued that the unity of knowledge is both essential for understanding the truth and is rooted in theology as the organizing discipline for all other disciplines. In short, a Catholic university is the ideal setting for an ongoing conversation across time, place, and discipline about the great questions that serve as the foundation for constitutional theory.

Now, one might argue that the same intellectual breadth is possible at secular universities, and in principle, I agree. At their best, secular universities exhibit a similar commitment to truth-seeking and an eagerness to engage in an ongoing conversation across millennia and across disciplines. That isn’t surprising since modern secular universities trace their lineage to medieval Catholic universities and retain some of the characteristics of their Catholic origins.

But I would suggest that intellectual breadth is lamentably no longer a feature of our most prominent secular universities. Not only have secular universities incentivize hyper-specialization that leads to a siloing of knowledge, but they have also been captured by ideologies that are hostile to all but the most recent thinkers, thinkers who have largely emerged from similar places and share similar philosophical commitments. Our great secular universities have, in a word, become increasingly parochial, exhibiting an intellectual disposition that is antithetical to the scholarly exploration of the kinds of questions that are essential to constitutional theory.

And for the reasons I stated earlier, this is no accident. The character of a truly Catholic university necessarily transcends time, place, and discipline, which gives it some degree of immunity, kind of antibodies against the intellectual contagions, the passing fads of a given era. Secular universities have less immunity and are, therefore, more likely to fall victim to intellectual pathologies. That is not to deny that Catholic universities can fall into other kinds of intellectual traps. And so, now, let me turn to considering the potential risks of doing constitutional theory at a Catholic university.

I want to focus on one risk in particular, intellectual complacency. This risk is the flip side of the potential benefit I just identified. A constitutional theorist at a Catholic university, exploring the great ethical and political questions I described earlier and immersed in the awe-inspiring intellectual tradition that is his inheritance, can be lulled into an unearned confidence in the premises that serve as the foundation for his arguments. He can fall into the habit of assuming certain premises to be true that are in fact deeply contested in the academy more broadly, to the point where the arguments undergirding those premises are forgotten.

For constitutional theorists, this risk is perhaps most acute when working within the natural law tradition, especially for those who engage with the work of Thomas Aquinas. Aquinas’s reputation among Catholic scholars is arguably unsurpassed by any other thinker in the Catholic Intellectual Tradition. His writings are comprehensive and tightly interwoven, creating a system of thought that would take a lifetime to master. These features of Aquinas’s work can lead to two intellectual tendencies among followers of Aquinas’s thought, tendencies that, at first, look quite different from one another, but actually share the same basic flaw.

The first is a tendency to use discreet parts of Aquinas’s work to support whatever argument the scholar is making without evaluating whether what Aquinas says is true. Confident of Aquinas’s unrivaled brilliance, the theorist gives up on thinking through the soundness of Aquinas’s work, instead citing those parts that are most relevant to the theorist’s current project without elaboration.

The second tendency is to regard Aquinas’s work as a seamless garment, a system of thought whose component parts cannot be examined apart from one another. Given the gargantuan task of mastering this system of thought, the theorist ends up working solely within the intellectual universe constructed by Aquinas, even while purporting to make normative arguments addressed to non-Thomistic audiences, thereby assuming the correctness of Aquinas’s views throughout. What unites both tendencies is the treatment of Aquinas’s work as a proof text. Under either scenario, the theorist deploys Aquinas’s arguments without any demonstration of the premises, undergirding his arguments, as if the mere fact that Aquinas said it, “It should suffice to silence any doubt.”

The risk of falling into these traps is enhanced because of the deep confusion and moral pluralism of our age. Confronted with a seemingly endless variety of clashing ethical positions, we can come to treat Aquinas thought as a comforting redoubt, a solid fortress against the roving bands of intellectual fads. Troublingly, this leads to an insularity, not unlike what I earlier attributed to the faculties at many secular universities, though the cause is quite different. It converts natural law into a kind of partisan ideology.

Yves Simon anticipated this danger in his book, the Tradition of Natural Law. Writing in 1965, Simon observed that a renewed mid-20th-century interest in natural law had occurred “concomitantly with the success of existentialism, which represents the most thorough criticism of natural law ever voiced by philosophers. Against such powers of destruction, we feel the need for an ideology of natural law.” Simon continued, “Whereas an ideological current marked by relativistic and evolutionistic beliefs may cause a situation strongly unfavorable to the theory of natural law, ideological currents expressive of an eagerness to believe that some things are right and some things are wrong by nature may cause another kind of difficulty and call for a supplement of wisdom on our part.”

Ironically, of course, approaching Aquinas’s work as a proof text is deeply anti-Thomistic. Aquinas’s work is breathtaking, not just because of the conclusions he reaches, but because of the rigor with which he reaches them. The Summa is after all structured as a disputatio, in which Aquinas addresses the best counter arguments to his own positions. To truly be Thomistic is to question Thomas’s conclusions, to subject him to the same scrutiny to which he subjected the views of those with whom he disagreed.

In Justice Scalia’s final public lecture in February 2016, just before his death, he went to the Dominican House of Studies across the street from here and argued forcefully against what he understood to be Aquinas’s view of the judicial role. I had the privilege of being present at that lecture. I believed at the time that Scalia misunderstood the implications of Aquinas’s thought and that there was a way to reconcile originalism with the natural law, a reconciliation that I eventually tried to effectuate in The Moral Authority of Original Meaning article that I mentioned earlier. But regardless of what one thinks of the merits of Scalia’s argument, by subjecting Aquinas’s views to scrutiny, it was far more Thomistic in its intellectual orientation than the partisan mindset of those who agree with Aquinas’s arguments but fall into the kinds of intellectual traps I described earlier.

So there are risks that come along with being a constitutional theorist at a Catholic university, and those risks stem from the same thing that serves as the benefit of being at a Catholic university, immersion in the world’s richest, most fruitful intellectual tradition. Again, one might argue that the same risks are present at a secular university. If what I said earlier is correct, and scholars at many secular universities share a common worldview and tend to rely on the arguments of a small set of modern thinkers, couldn’t they fall into precisely the same trap of using the writings of such thinkers as proof texts, of failing to question their own premises, and of developing a kind of partisan attitude towards intellectual discourse? Yes, they could, and many of them have, unfortunately.

While legal academia at secular universities is probably slightly healthier than the rest of the academy, even legal academia is in generally poor shape, to say nothing of the rest of the academy. But while secular and Catholic universities might both pose the risk of intellectual complacency, they do so for different reasons. With secular universities, it is their insularity that can lead to complacency. With Catholic universities, it is the intellectual confidence born out of their intellectual breadth that can lead to complacency.

That brings us to our final question. How does a constitutional theorist avoid the risk of intellectual complacency while deriving the benefit of intellectual breadth at a Catholic university? The answer is not obvious because the two kinds of intellectual complacency I just discussed are driven, in part, by legitimate considerations. Scholars have limited time, resources, and expertise.

A constitutional theorist has to address some of the most enduring ethical and political questions, but ultimately, his expertise is in constitutional theory as it relates to the American Constitution. He cannot be expected to become an expert in the writings of Plato, Aristotle, Cicero, Augustine, Aquinas, Kant, Marx, Nietzsche, and every other significant political philosopher, arrive at a conclusion about the truth of each relevant argument they make, and only then apply the resulting ethical conclusions to the field of constitutional theory. That may very well be the ideal way to proceed and one to which we should aspire, but it’s simply not practicable.

One could think of the two kinds of intellectual complacency I described as responses to this impracticability. Both use Thomistic writings as proof texts because it allows them to take advantage of a kind of division of labor. They’re essentially outsourcing their ethical thinking to Aquinas, so that they can focus on other tasks. Now, given Aquinas’s brilliance and the endurance of his thought, that might seem like a reasonable strategy, yet I’ve just condemned it as intellectually complacent and anti-Thomistic.

If becoming an expert on all the great thinkers and running their arguments to ground is impracticable, and if the division of labor strategy is unacceptable, where does that leave us? There’s probably no single correct answer to that question since I regard it as largely a matter of prudential judgment. But in my time as a constitutional theorist at a Catholic university, my approach has been to do more than the division of labor strategy requires, but less than the expert in all things strategy requires.

The constitutional theorist cannot hope to run every premise of every one of his arguments to ground, but he can subject his premises to at least some scrutiny within the bounds of what is reasonable, given his time and resource constraints. And he can forthrightly acknowledge to himself and to his audience the limited nature of what he has proven in light of those constraints.

I certainly do not claim to have always succeeded in striking the right balance in my own scholarship, but I have tried to follow this via media. In my Moral Authority of Original Meaning article, for example, I expressly stipulate that I’m assuming a natural law framework, not trying to prove that such a framework is correct. But rather than leaving things at that, I subject my premises to some level of scrutiny in two ways.

First, I give what I regard as plausible arguments in favor of each of those premises. I don’t just assert them. And second, I show that those premises have been shared by many thinkers in the natural law tradition. The popular sovereignty theory on which I base my argument for originalism, for example, is shared in various forms by Aquinas, Suarez, Cajetan, Bellarmine, Simon, and others across the centuries from different schools of thought within the natural law tradition. That at least suggests that the argument is unlikely to rely on mistaken premises that can arise from the idiosyncrasies of one thinker or school. Or to take another example, in my article, The Role of Emotion in Constitutional Theory, I sketch Aquinas’s philosophical model of the relationship between reason, will, and emotion, but reinforce the plausibility of his arguments in two ways.

First, I show that his model of emotion accords with the writings of many modern philosophers of emotion, including those outside the natural law tradition. So, again, this isn’t a view that is idiosyncratic to Aquinas. Second, I point out that psychology, neuroscience, and other modern fields have largely validated Aquinas’s philosophical model of emotion, at least with respect to the components of his model that were important for my arguments in that paper.

In neither of the examples I just gave from my own scholarship did I achieve the ideal standard, one of rigorously demonstrating the truth of every Thomistic premise on which I relied, but nor did I simply assert those premises as true by using Aquinas’s writings as a proof text. I showed the prima facie plausibility of my premises by giving reasons that those who do not normally agree with Aquinas might be able to accept.

Again, I do not claim to have succeeded in that ambition, but that was my intention. It’s an approach that is necessary if scholarship rooted in the Catholic Intellectual Tradition is to be in conversation with work of other scholars who start from very different premises. Generally speaking, and with some exceptions, I regard it as a mistake for scholars at a Catholic university to speak only or predominantly to those within their intellectual circles who already share their premises. That kind of scholarship can quickly fall into intellectual complacency.

At this point, one might reasonably ask, “Well, why should anyone care about the benefits and risks of doing constitutional theory at a Catholic university? Isn’t this all a little introspective and maybe even self-indulgent?” Perhaps under normal circumstances, it would be, but we are living through a time when we need sound scholarship rooted in the Catholic Intellectual Tradition, perhaps more than ever, including in the realm of constitutional theory.

Our culture is deeply confused about many things, including whether our constitution is morally legitimate, how it should be interpreted, and what understanding of the human person it presupposes. There is, therefore, a duty on the part of scholars at a Catholic university, including constitutional theorists, to draw upon the riches of the Catholic Intellectual Tradition in proposing answers to these difficult questions, to illuminate a better path than the twisted road we currently travel, and that duty can only be carried out by attending to the benefits and risks of doing constitutional theory at a Catholic university.

Absent that self-awareness, the resulting scholarship will fail to meet the moment. But now is the time for Catholic universities to take the lead in presenting a more compelling understanding of the human person and the governance that leads to human flourishing. Now, when our great secular universities are consumed with doubts about their intellectual inheritance, is the time for Catholic universities to propose a rededication to the wisdom of our forebears, a wisdom that we are privileged to safeguard and pass on. Through the intercession of St. Robert Bellarmine, may this university, The Catholic University of America, lead the way. Thank you.

Thank you very much. So we have time for Q and A, a few minutes for Q and A. Professor DeGirolami?

Professor DeGirolami:

Thank you very much.

Professor Joel Alicea:

I think we have the microphone coming. Yes, just for the recording.

Professor DeGirolami:

Thank you very, very much, Professor Alicea. That was a wonderful, very rich set of reflections, broad ranging and provocative in many respects. The question that I have concerns your discussion of breadth and narrowness in the Catholic as compared with the secular university. And I wonder, actually picking up on some of your own work in the Problem of Disagreement, whether the problem of disagreement is actually at the root of the choice on breadth versus… It precedes the problem of breadth versus narrowness.

Sometimes when you were speaking, I’ve heard Rawlsians, for example, say, “Look, I am speaking in the language that will be accessible even to those that don’t agree with me.” But of course, what’s motivating their initial choice for a Rawlsian and sort of a liberal approach is itself a normative selection, which then opens up into a set of arguments. And so, sort of like a range of arguments that they can make. Some people are going to be outside of that range, but the best Rawlsians will be broad, right? They will opt for a sort of broad.

Are you suggesting a similar kind of thing for the Catholic scholar, sort of a Catholic Rawls, kind of Rawls at its best, right? So appealing to a broader range of thinkers, approaches, and so on, within the limits set by pervasive disagreement.

Professor Joel Alicea:

So when I said that it’s important to make arguments that can be accessible to those with whom you disagree, my point was not to, by proposing that, disqualify or exclude arguments that spark disagreement or are in the teeth of disagreement. Controversial moral propositions, right? I have defended the view that constitutional theory cannot proceed without making contested moral claims.

My point was to say that, when making those types of claims, it is important to attempt to the extent one can to supplement your arguments with other lines of argument that could reinforce them, and that might very well be accessible to someone who rejects other premises on which you’re relying. So, for example, if I’m proposing that we use Aquinas’s model of the emotions, for someone in the natural law tradition, that might be a very reasonable way to proceed, or at least as an initial matter. But for most of our colleagues in the academy, they would be deeply suspicious, I think, about starting with Aquinas’s model of emotion in thinking about constitutional theory.

So I think it’s helpful and important to point out that this isn’t just some Thomistic view, that it also is a view that is held by those outside of the natural law tradition, those who do not rely on natural law premises in any explicit way, and that you try to then bring your audience along to the more controversial parts of what you’re proposing. That’s what I’m suggesting, as opposed to what I think can develop in some intellectual circles within the natural law tradition, which is to just simply ignore the fact that some people are starting from completely different premises, right?

I don’t think that’s very useful in intellectual discourse and in scholarship. I think it’s better to at least attempt to bridge that gap without giving up the contested moral premises that you’re starting from and without being bashful about making arguments that you know will be rejected by your interlocutor. I think that’s a key distinction with Rawlsian public reason, which has a tendency to simply exclude lines of argumentation, exclude lines of discourse, and that is not what I’m proposing. Yeah. Professor Webb?

Professor Webb:

Thank you, Joel.

Professor Joel Alicea:

We’ll just wait for the microphone.

Professor Webb:

Thanks, Joel. Great talk, very much enjoyed it. So you make a strong and persuasive case that Catholic social thought can shed some light on the study of American constitutional theory and constitutional law, but I wonder whether you think the inverse is also true, that the study of American constitutional theory and the American constitutional experience, more broadly, can shed light on Catholic social thought.

And the example that comes to mind for me is George Weigel’s observation that he thinks looking at Catholic social thought and its evolution from the early 19th century to the later part of the 20th century, where you go from Americanism as sort of a heresy, in the early 19th-century social encyclicals by the Popes, to especially Pope John Paul II’s embrace of more an understanding of pluralism, limited government, natural rights theory, some of the things that the Catholic Church seemed to embrace in the later part of the 20th century, that it was a little bit more uncomfortable with in the 19th century. And Weigel suggests that the reason for that was the American experience with those norms and constitutional concepts that proved, actually, to be kind of productive of peace, rather than the concerns that the Popes had in the early 19th century. So, any thoughts on the inverse of your thesis?

Professor Joel Alicea:

That’s a great question. I do think that there can be feedback going in the other direction, not in a manner that changes any truth claims about faith and morals, obviously, and from the Catholic Intellectual Tradition perspective. But many conclusions relating to political theory or constitutional theory in the Catholic Intellectual Tradition are the result of timeless truths applied to contingent circumstances that involve the exercise of prudential judgment, right?

And so, there are some theorists in the Catholic Intellectual Tradition who would be very strongly against exproposition, based on what they know from their knowledge of history or experience, to be the result if this constitutional arrangement or that constitutional arrangement is permitted to take place. But then, we might have more experience later on that convinces us that the conclusion reached by that earlier thesis was simply incorrect, given the lack of knowledge of different constitutional arrangements, different facts on the ground. In other words, because constitutional theory requires the application of moral principles to facts, and those facts and our assessment of how those facts interact with the moral principles can change, yeah, you could have prudential judgments that also change over time, even while the constant principles do not change. Yeah. Yes, Hugo?

Professor Hugo:

Thank you for the lecture professor, and thank you especially for your comments regarding complacency. Are there any areas within modern Thomistic thought, especially where it intersects with constitutional theory, you see as particularly ripe for scrutiny and interrogation, and capable of generating fruitful insights for legal thinkers?

Professor Joel Alicea:

Areas of constitutional theory? Josh, why don’t you give him the microphone back, one second. I just want to make sure I clarify the question. So you’re asking if there are areas of constitutional theory that should be scrutinized more than they have been from the perspective of the Catholic Intellectual Tradition?

Professor Hugo:

That’s correct.

Professor Joel Alicea:

So I think there are a lot of areas of constitutional theory, yes, that could benefit from further scrutiny. So, for example, Professor Walsh has been studying the application of the Catholic Intellectual Tradition to questions of federal court doctrine, which you might think doesn’t seem like an obvious place for the Catholic Intellectual Tradition to apply. But actually, in his chair lecture that he delivered a couple of years ago here, he explored how some basic analytical and philosophical moves within the Catholic Intellectual Tradition can help illuminate concepts like justiciability. I think that is just a wonderfully creative and insightful way to think about the relationship between the Catholic Intellectual Tradition and constitutional theory and constitutional law more broadly.

It doesn’t have to necessarily be areas that are obviously moral, like the ones that I’m highlighting here. It can sometimes be the case that areas that don’t seem to lend themselves as readily to analysis through the lens of the Catholic Intellectual Tradition can still do so. Another example, Professor Squitieri’s article on administrative law. The administrative virtues tries to do the same thing, taking a Catholic intellectual approach, so not a theistic approach, but a Catholic intellectual approach in analyzing administrative law doctrine, which doesn’t, again, seem obvious as an area for fruitful analysis, but it is. And I think that because so few scholars explore constitutional law and constitutional theory from this perspective, the Catholic Intellectual Tradition’s perspective, there is a lot of ground to be tilled that this law school could do in the years to come, which I think is very exciting. Professor Walsh?

Professor Kevin Walsh:

Well, thank you for that lecture, and particularly your mention of the talk that Justice Scalia gave at the Dominican House of Studies. I never realized that connection between you attending that and saying, “Well, I’m going to write about this,” and it actually ties into something that was on the cutting room floor from the introduction, which is that St. Robert Bellarmine was born in the Montepulciano region of Italy, and this was Justice Scalia’s favorite type of red wine.

So I’d like to revisit that talk and say, what were the biggest things that Justice Scalia got wrong about Aquinas? And maybe where did he have something, some insight that perhaps Aquinas did not articulate as he would have if he had the full breadth of the American constitutional experience?

Professor Joel Alicea:

I think that one of the things that Justice Scalia got wrong in that lecture was his assumption that when Aquinas states certain ways of thinking through legal disputes, that he’s claiming that the contingent features of a particular constitutional regime are somehow irrelevant in reasoning through ways of approaching constitutional adjudication. Aquinas says no such thing, right? He’s not saying in the Summa or anywhere else that all constitutional regimes at all times in all places require judges to be constituted in a particular way and to act in the same way, right? That’s not his view.

And I think that Justice Scalia’s criticisms of Aquinas seem to presuppose something like that view, something like Aquinas is simply making sweeping claims about how American judges should resolve a case of standing, or something like that. And I don’t think that’s what Aquinas says. I think Aquinas is very attentive to and careful about the distinction between those things that are directly dictated by the natural law, and those things that are matters of determination, where you do have to take into account the contingent circumstances of a particular regime. And that can lead to a different analysis, moral analysis, as to what kind of method of resolving constitutional disputes is appropriate to the judiciary in our regime versus another regime. And once that is taken on board, within the limits of the natural law, there are some outer boundaries to what can be permissible or not, you can start to develop an argument for originalism within the natural law tradition in the specific context of the American Constitution, as I try to do in the Moral Authority of Original Meaning piece.

I think another mistake that Justice Scalia made in that lecture was he seemed to think that there was a problem with him as a Supreme Court justice deciding cases in ways that lead to a result that is itself contrary to the natural law, when that really depends on questions of the scope of judicial power in general in the regime, but also what the legal question was before the court. In fact, if I recall correctly, and this is just from my memory of being at that lecture in 2016, I’m pretty sure that Chief Judge Pryor of the 11th Circuit, who was in attendance, pointed out to Justice Scalia in the Q and A that he had overlooked this question of what court is being faced with the legal question or what is the legal question.

So I think in the case of like the death penalty, which I believe was the issue they were going back and forth about, Chief Judge Pryor pointed out that, “Well, if you’re a district court judge and it is in your discretion to impose a death penalty or not, and you decide to impose the death penalty, that is quite different if you think the death penalty is contrary to the natural law. That is quite different than a Supreme Court justice deciding whether your habeas petition is barred because of some procedural problem,” right? And the denial of the habeas petition leads to the execution going forward, right? Those are completely different moral analyses, and it’s a mistake to just conflate them into just looking only at the conclusion and saying whether the conclusion is consistent with the natural law or not.

I do think one thing he got right, and that I rely on in my Moral Authority of Original Meaning piece, is his contention that with, at least in the American context, but perhaps more generally, but certainly at least within the American context, if a judge’s authority is circumscribed such that the judge is not authorized under that regime to set aside the positive law when it’s in clear conflict with the natural law, that could leave the judge with only two options, either to recuse from that kind of case or to resign if it’s an ongoing problem and you have a fundamentally corrupt constitutional system where you’re regularly going to be put in that kind of position as a judge.

I think that he’s right to say that those are kind of the main options. If you have a situation where the judicial power of that regime doesn’t let you correct the conflict between the natural law and the positive law, as I believe our regime generally does not, and as Justice Scalia also believed rightly, that it generally does not. But that does still leave some very difficult questions about specific issues that test your moral instincts as to what the judge is supposed to do in that circumstance. Yeah. I think… Oh, one last question. Yes, please.

Speaker 7:

Thank you. As someone who is new to the thought of Aquinas, I was curious if you could speak a little bit more about Aquinas’s view of popular sovereignty. Is it the same thing as Stephen Douglas? And what’s the relationship between popular sovereignty and justice? Is it just might makes right? Is it just a vote of the majority makes right?

Professor Joel Alicea:

Yeah, it’s a great question. I think that it’s really important to drill down on what one means by popular sovereignty in this kind of argument. By popular sovereignty, I simply mean the proposition that ultimate civil authority in a given polity is vested in the people of that society. That is a quite different proposition than the proposition that the only acceptable or the best form of regime is a Democratic or a Republican one. That’s completely separate from simply saying that ultimate political authority is vested in the people’s society. They could, in turn, choose to constitute a government in their name that is not democratic or not Republican. And that would be completely compatible with what I’m saying here.

There are also complications about how you think about popular sovereignty in general, but especially in the American context, because of the existence of the states. And this is an issue that comes up in McCulloch versus Maryland, right, in the Marshall Court.

And I think it’s also important to point out that my understanding of political authority, which is what I’m saying, is vested in the people of the society, ultimately, as an initial matter. And ultimately, that political authority, as the natural law tradition would understand it, I think correctly, is a means to achieving the common good of the society, which means that insofar as you are trying to do something that is contrary to the common good of a society, that is not an exercise of legitimate political authority. It’s, in fact, antithetical to the very thing that political authority exists to achieve. So it’s not the case that whatever the people of the society want to do is a legitimate exercise of political authority and is therefore licit under the natural law tradition. They are bounded by the natural law, just like any other wielder of legitimate political authority. And with that, I think we’ll leave it there. Thank you very much. Thank you.

Thank you for listening to Ordain and Establish. Subscribe to our podcast. And if you’d like to learn more, visit our website at cit.catholic.edu.

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William M. M. Kamin:
Jesus in the Gospel of Mark said to be the most central and important of all prayers. Hear, O Israel. The Lord is our God. The Lord is one. Blessed is God’s glorious kingdom forever and ever. You shall love the Lord your God with all your mind, with all your soul, and with all your strength. Set these words, which God has commanded us this day, upon your heart. Teach them faithfully to your children. Think of them in your home and on your way, when you lie down and when you rise up. Bind them as a sign upon your hands, and let them be symbols before your eyes. Be mindful of all God’s commandments, and so shall you consecrate yourself to the Lord your God who led you out of Egypt to be your God. Hear, O Israel. The Lord is our God. The Lord is one. Amen.
So we are delighted today to have Professor Stephen Sachs of Harvard Law School to talk about Erie v. Tompkins Railroad and the nature of law. We were also looking forward to having Professor AJ Bellia, a goozy O’Toole Family Professor of Law and concurrent Professor of Political Science at the University of Notre Dame. But unfortunately, the weather in South Bend did not cooperate, and so I am the beneficiary of the unfortunate weather, and I just get to chat with Professor Sachs about Erie and then with all of you.
So Stephen E. Sachs is the Antonin Scalia Professor of Law at Harvard Law School where he teaches civil procedure, conflicts of laws, and seminars on constitutional law and jurisprudence. His research focuses on the law and theory of constitutional interpretation, the jurisdiction of state and federal courts, the history of procedure and private law, and the role of the general common law in the US system.
Professor Sachs’ scholarship has been published in The Yale Law Journal, The Harvard Law Review, The Stanford Law Review, and countless other journals of great influence. He is also an elected member of the American Law Institute, an advisor to the ALI’s project on the third restatement of conflicts of laws, a member of the board of directors of The Yale Law Journal, and a former member of the Judicial Conference’s Advisory Committee on Appellate Rules, as well as a founding member of the Academic Freedom Alliance.
Before he joined the faculty at Harvard, Professor Sachs was the Colin W. Brown Professor of Law at Duke and also served as a visiting professor of law at the University of Chicago. Before entering academia, he practiced in the Washington, D.C. Litigation Group of Mayer Brown. He clerked for Justice Roberts of the US Supreme Court as well as the late Judge Stephen Williams of the D.C. Circuit. He received his J.D. from Yale Law School where he was an executive editor of The Yale Law Journal and both an executive editor and an articles editor on The Yale Law and Policy Review. He attended Oxford University as a Rhodes Scholar where he received a degree with first class honors in philosophy, politics, and economics. Before that, he received his A.B. from Harvard College, summa cum laude in history, and earned the Sophia Freund Prize. So please welcome Professor Sachs. Good. Good. We’re delighted to have you here at Catholic Law and to talk about Erie. So why don’t you take it away, and then you and I can have a conversation which we’ll then open up to the audience for Q&A?

Stephen Sachs:
Sure thing. Thank you so much to all of you for sharing your afternoon with us on what I know is the most hot button topic in the D.C. legal universe right now, Erie and the nature of law. Thank you for that very kind introduction, and thank you to the school and to the organizers also for bringing us here and making this possible.
It may seem a little strange to think about the nature of law as tied in with specific cases, specific questions in the American legal system. There are folks like Judge Posner who have argued that it’s fine to study philosophy of law, but nothing turns on it. No case comes out differently because of one theory of the philosophy of law as opposed to another. In fact, the philosophy should be getting it right such that the cases come out the way they’re supposed to come out and there shouldn’t be anything we learn from thinking about the nature of law on its own.
I think Erie shows that that approach is not quite right because here is an area where not only the specific answer as to whether this specific plaintiff, Mr. Tompkins, recovers from the Erie Railroad for an accident on railroad easement land in Pennsylvania, but also, the federal court’s approach to state courts, state court’s approach to their own law. Many, many features of the American legal system seemed to turn on some quite contested views about the nature of law that showed up in that case and in many others since.
Because of Erie, the view has been that the common law is judge-made law, that state court’s job is to develop state common law to choose the best rule that they can, recognizing that that best rule may be affected by the existing lines of precedent and concerns for stability, and predictability, and so on. But ultimately, it’s their job to make state common law, and it’s the federal court’s job to follow and sometimes even guess about what kind of law they’re going to make and also, maybe to do a little bit of lawmaking in the areas of their own exclusive jurisdiction. Hence, things like federal common law.
My view is that that whole view of law is wrong, that the common law is not or does not have to be judge-made law, that it can also be judge-found law, that it can be the job of the judge to identify law that is not of their own creation that’s already there in some sense, and that they play the role, essentially, of an AP exam grader whose job is to rate something according to standards of grammar and syntax that they do not themselves create or maybe more appropriately, a Miss Manners columnist whose job is to assess the situation that people write in about according to standards of etiquette that are not of their own creation in ways that may influence others’ judgments. If you have a successful Miss Manners columnist, they will, in some sense, make etiquette over time by causing people’s views to be different, but that’s not their remit. Their job is to apply existing standards as best they can to the circumstances that arise before them.
If you take this view of the common law and if you think that some of our states… maybe many of our states are, in fact, committed to that view of judicial power, very different consequences follow. It means that state judges are no longer lawmakers in quite the same way, it means that federal courts should look at state judges and state legislatures somewhat more on par with one another, and it means that federal courts might lack lawmaking authority in the areas of what’s now called federal common law and which I would describe as more accurately areas of general common law.
So, to start off, I want to, first, say why I think this is plausible, and feasible, and sort of thing that can exist given that lots of people think that’s crazy. Secondly, what implications I think would have for states, and third, what implications I think would have for the federal courts. So start off for the question of, is this possible at all? Can there be such a thing as judge-made law or judge-found law rather? Is finding law just something that judges pretend to do when they’re actually making it?
I think the answer to that is pretty clear, that, in fact, we find standards in lots and lots of domains. So an example that I typically give my civ pro students when we’re studying Erie, which will happen in not too far away a time, is imagine that Texas had a statute that said that a certain kind of dispute could be settled by a game of poker. Now, Texas, undoubtedly, has such a statute already, but imagine that the statute existed, and the people played this game, and one party had three of a kind, and the other had two pair. The question arose, “Well, which wins?”
So you could say, “Is that a question on which the Texas Supreme Court is making the rule?” Well, maybe if you think that when the legislature said poker, it actually meant poker. The kind of poker we play here in Texas, not what new fellers do in New York City or something like that. If it was a different kind of game and you could only learn about it by reading the state appellate reports to know what are the rules, maybe you could say, “Okay. Whatever the state courts say is just what it is.” But obviously, that’s not what’s going on. It’s not poker. It’s not Texas style poker. It’s just poker. As to that, there are conventions. There are conventions that are shared that nobody laid down. There was no Sovereign of Poker who decreed that three of a kind shall beat two pair.
If you discovered that that rule didn’t exist until Joe Three of a Kind made it up in 1803, it wouldn’t matter. No one would care. What matters is whether there is a currently existing standard that is generally accepted and is seen as the rule. The various sources of poker rules, like Hoyle’s, or Google, or Wikipedia, wherever one would go if you actually were trying to figure out, “Well, how do we rank poker hands?” those things are authoritative only in so far as other people use them for that purpose, not because they have some attributed power to decide, like how when Daniel… or sorry, Noah Webster took the U out of “behavior” in American English. It’s not like he had some authority to do that the way the Académie Francaise has authority to determine the content of French. He just did it, and it stuck, and it’s just a custom. It’s just something we do.
My argument is that exactly the same is true or can be true for law. You can have a legal system with customary law, which is not the imposition of judges, even though judges might be the ones who are most often called to make rulings about what the customary law is. That can be true even though this custom is not the folk custom. It’s not part of American folk-ways that we respect the rule against perpetuities. It’s not like everyone is like, “Oh, yes. My grandpapi always said, ‘No interest [inaudible 00:12:05] will invest, unless it has to invest within lives and being, et cetera, et cetera.'”
That’s not the sort of thing that ordinary people think about, but it can be a custom among lawyers and judges that like, “Oh, yeah. We all learn it in law school and force you guys to remember like, ‘Is that a springing executory interest?'” I mean, it’s just something that’s passed on from generation to generation, and you can have a legal system that runs a lot of things that way that uses reference to custom.
Now, I’m going to prescind for these purposes from the question about whether you could also have forms of law that do not depend on custom and are also not made by sovereigns, questions of natural law, questions of the role between law and morals. I want to hold those off to the side because that’s actually the easier case to make. I mean, if natural law is part of the law, then it’s very obvious that there’s law that judges do not create ex nihilo, but rather, they would have to find already there in some sense. But I want to go for the harder question which is, what about law that’s coming from social sources, and everyone agrees it’s coming from social sources, and yet is not of the judge’s own invention?
It could be that judges are very influential. If a judge says, “This is the custom,” well, that could make it the custom in the way that Noah Webster taking the U out of “behavior” eventually made that the custom. I mean, judges can, as the saying goes, make fetch happen sometimes, but it’s not always easy to do that. Whether it succeeds or not is not up to the question “Did the judge have power to do it?” But rather, did other people agree that, “Yes, what the judge did is now the rule whether or not it was that way beforehand.”
Okay. So given that this is, at least in my view, a possibility, what does that mean? Well, it means that a lot of state courts have assumed too quickly that they have authority to make common law. If you look at statements by Justice Cardozo when he was on the New York bench, various justices of my own state, Massachusetts, and the Supreme Judicial Court, they have said things like it is the judge’s job to develop the common law. That’s just the state judge’s job, and a judge who is trying to adhere to a preexisting standard instead of developing the common law as they think it should develop is not doing their job correctly.
You could have a legal system like that. You could imagine a state constitution that vests that kind of power in judges, but the question would always be, “Well, have they?” Judges don’t get that power from nowhere. You’d have to ask, “Well, where do they get that from?” Nowadays, maybe it is the case that in a lot of states, they’re so accustomed to this being part of the role of a judge that our best guess at the law of Massachusetts, let’s say, might be yes, judges get to do that there. But there might be features of their legal system that cause us to conclude that’s not the case. Massachusetts still uses it’s 1780 Constitution. It is vanishingly unlikely that the judicial power conferred by the 1780 Massachusetts Constitution included the power to update new rules. That just wasn’t on the menu in terms of what people thought judges were doing back then.
So, in that sense, a little bit harder for Massachusetts judges and justices to explain where they got the power to look at something, agree, “Yes, this is the current rule. This is the rule that if you would ask a lawyer yesterday, they would say, ‘This is the common law of Massachusetts, but we’re going to do something else because we think that other rule is better.'” It also means that that has a lot of other constitutional implications. So to the extent that there’s a prohibition on states applying ex post facto laws in criminal cases, to the extent that due process might limit the state’s ability to come up with a new rule and apply it retrospectively to transactions that people concluded under an old rule, if you think that what judges are doing really is making law, well, then you’ve got to process those kinds of legal changes through exactly the same mechanisms that we use under ex post facto, under due process if the legislature had been what done it.
If the state constitution makes state judges little junior varsity legislatures now and then, then they’re legislatures, and they have to be treated like legislatures. But if the state constitution doesn’t do that, the state constitution doesn’t give judges that power, then the fact that they’ve assumed that power, the fact that we elect state judges in many states, et cetera, et cetera doesn’t necessarily mean that that power is theirs for the taking.
Okay. What do we do then in federal court? So federal courts, you guys will remember from Erie, are supposed to follow state law in cases where it applies. So the Rules of Decision Act is extremely helpful. It says state law is a rules of decision In cases where they apply. Where do they apply? We are not telling you. You’re just supposed to know that. After all, you went to law school, didn’t you?
So it suggests though that if you take this view, that there are two ways that the federal courts need to do their business differently. The first is that when they’re assessing what the law of the several states is, they don’t always take the state judge’s word for it. Most of the time, if a state court or even a foreign court says, “This is the law of our state or our country,” we believe them just by default. They know their law. We don’t. They know it better than we do. It makes sense to defer, but there might be cases where it fails a laugh test. In cases like Bouie v. City of Columbia where the Maryland judges of made up new rules on the spot to try and prove… or no. Was it South Carolina judges? I can’t remember.

William M. M. Kamin:
I think that that was in Maryland.

Stephen Sachs:
Maryland?

William M. M. Kamin:
Yeah.

Stephen Sachs:
Made up new rules on the spot so as to prevent civil rights plaintiffs from making their case. The federal court said, “Sorry, you can’t do that. We just don’t believe you. It’s so transparent that you’re inventing this stuff and that it was not, in fact, the procedural rule when they filed their complaint that we’re just not going to let you, as a matter of due process, kick people out because you’re just going to make new rules that kick them out.”
Likewise, if a state in a case like Stop the Beach Renourishment decides to make up a new rule of property like, “Oh, this isn’t a taking. You never own that land,” it would seem on this model like federal courts should just be a little bit suspicious and be willing to ask, “Does this pass the laugh test? Is this plausible that the state court is actually doing its job, which is to apply pre-existing standards, standards that existed before the day of its decision?” Especially if it tells us, “We are now updating the law of our state, and this was never the law before.” That would seem like a big problem if all of a sudden, you’re taking people’s property away or throwing them in jail, et cetera.
It also means that federal courts need to act a little differently when they’re figuring out where state laws apply. The Constitution does not tell you where state laws apply. In fact, the one place that it talks about this, the Constitution explicitly says, “We are not saying where states are. We are not Deciding any state border claims. We know that the states are fighting about this already. Nothing in this Constitution shall be read to affect any state claims. Take your cases to the Supreme Court. Let them figure it out.”
So that suggests that we are supposed to use in cases where we’re trying to figure out, “Well, is this a case about Massachusetts law, or New York law, or Pennsylvania law as indeed was the issue in Erie when we had to figure out whether a New York court should follow New York cases or Pennsylvania cases and so on?” It would seem that the federal courts just have to take their own independent view of that question.
Indeed, in any circumstance where they think a state court wants them… or a state law rather wants them to take an independent view. If, for example, the law of Georgia Incorporates by reference the general common law and is not giving the power to Georgia courts to determine what the state’s common law is, then the federal court should follow that incorporation by reference.
There are also a bunch of other implications, I think, this has for federal constitutional questions involving privileges and unities of citizens, which I’ve argued with co-authors was really a concept of this customary common law, questions about due process, questions about the Bill of Rights, et cetera, et cetera. Happy to get into that more in the Q&A, but the short answer is that if you think that this kind of law is possible, then you need to know whether we use it, and if so, where, both in state and in federal courts? So thanks very much for taking the time to listen, and I really look forward to all of the questions.

William M. M. Kamin:
Thank you so much. Yeah. Thank you again. This is fascinating stuff, I think, especially for a… recently or is about to study Erie in 1L Civ Pro. One thing that I want to push on is this question of… Well, I guess it’s really the most fundamental question here, right? Whether the law that the judges apply must be law that, at some point, was made by someone and whether, in the common law, it must be judges who made that law.
Now, I guess I take your point that the common law can be found rather than made in the sense that it’s found in organic customs or social practices. Yet, it seems to me that when judges find law in pre-existing customs, they’re changing the status of those customs, right? They’re saying, “This, at one point, was just the way that people in our society acted, but now it will take on the binding force of law.” In doing so, right, it seems that judges will always necessarily have to make choices about competing customs, right? Does this custom or that custom get to be the one that supersedes and takes on this binding legal force?
So it seems to me that Robert Cover’s taxonomy of jurispathic and jurisgenerative roles of the judge might be helpful here, right? Judges both act by creating new legal meaning, but they also act by stamping out, or destroying, or killing off existing potential legal meaning. So I wonder if even if one were to grant the judge… the common law judges aren’t making law in a jurisgenerative sense of coming up with new legal rules out of a vacuum based on their own independent policy judgment, that perhaps they are necessarily making law in a jurispathic sense of choosing between the competing social customs that are out there and making an authoritative call on which of those customs will get to count as law going forward. So how does that jurispathic sense of the judge fit into your account of what judges are doing when they issue common law decisions?

Stephen Sachs:
So that’s a very difficult topic. So I think that the best way of looking at it is, again, to look at it in an area that’s not law and then see how we can apply the analogy to law. So if we think about rules of fashion, in some sense, they had to be made by somebody in the causal sense because fashion doesn’t just arrive. It’s not announced from Sinai. We somehow just get these rules, but we don’t think that you need an authoritative announcement, or there’s no enactment that makes something a rule of fashion.
So Beau Brummell starts wearing suits in a different way or Anna Wintour puts some cerulean on the cover of Vogue or something, and all of a sudden, it becomes a thing. In a causal sense, somebody has caused it to be the case that the custom is different, but that doesn’t mean that they acted in the Académie Francaise way with pre-conferred enactment power to choose a standard that simply by virtue of their having chosen it becomes, according to some pre-existing rule, the standard.
We do have situations like that. So you can have a club where we have certain kinds of rules of the club. But then if the club membership votes this, then you’ve made a new rule we’ve added to the list. That’s not the kind of authority that George W. Bush exercised when he and Will Ferrell on Saturday Night Live made “strategery” a word. So now it’s in the Oxford English Dictionary. It is a word, and the two of them together made it so, but not because that’s one of his powers under Article II. That’s just he has enough causal pull on usage to make a difference there.
So judges definitely have that kind of lawmaking ability just by being… by virtue, they’re being influential. They also have some of the more rule-conferred authoritative ability by virtue of rules of precedent. So once a judge says you have an implied license to go up and ring someone’s doorbell without committing a trespass. But if there’s a “No Soliciting” sign, then maybe you are trespassing. Once a judge says that, then it is no longer merely a custom of how people assume other people will deal with their sidewalks and their front stoops, and it becomes something that other people are going to cite, and so… Now, that doesn’t mean that it’s automatically true. It could still be a misperception. The judge could be getting it wrong, so it might have to be wrong enough to overcome the force of precedent. So, even there, the judge is not making it the case. They’re just making it harder to disagree with them by virtue of the force of precedent.

William M. M. Kamin:
Oh, sorry. Go ahead.

Stephen Sachs:
Oh, no. So all I was going to say is that if we think of things that way, then the jurispathic aspect, the way that the judge is saying, “If you had the assumption that anyone who walked on your land at all was committing a trespass, you’re wrong.” The judges saying that there is an implied license does, in some way, affect that kind of customary view for the people who had it and does wipe it off, but only to the extent that the judge is generally getting the custom not so wrong that we would then think and appropriate in the next case to overrule the ruling.

William M. M. Kamin:
So to push a little bit more on this analogy, right? I mean, I guess I do wonder whether the analogy is quite on all fours between customs of etiquette, or grammar, or fashion, or even poker on the one hand and law on the other. Right? I mean, it seems that one might think that there’s something different about the causal act that a judge performs, that a judge has coercive state power behind them, right? They can compel people to do things or stop doing things in a way that when Anna Wintour puts someone wearing cerulean on the cover of Vanity Fair, the people are free still to decide whether they want to follow that custom or not. Likewise, when Noah Webster takes the letter U out of “color” or “behavior.” So, two, is there latitude of people to follow that customer or not follow it? But when a judge says, “This custom is going to be applied in this case as law, and this is my judgment. You will obey it or be subject to contempt,” does that feature of coercive power complicate the analogy more?

Stephen Sachs:
So it certainly makes it a more morally sensitive decision and a lot more morally rides on it, but I’m not sure it changes the nature of the decision because you can think about decisions that are of other kinds of customs that are super morally-sensitive. So when you think about… There are lots of places in the world where people get killed for violating customs and that the legal system there is weak enough to not really be able to do very much about it, even if it’s black letter law in some sense that this is not supposed to happen, yet it happens every day. So you could imagine that the elder of a village who makes a ruling of infraction of custom, they might not be making a decision of law in the sense that even the folks there would recognize as law, but it might have the same sorts of effects.
You can also imagine things that don’t rise that level that are still very morally salient. So Anna Wintour’s decision can bankrupt some people and enrich others, or you could have… When I was preparing for this, I was looking at a Miss Manners column to see examples, and somebody said, “My cousin has a long-term boyfriend that nobody likes. Do we have to invite him for Thanksgiving?” The response was like, “No. Until they’re engaged, there’s no requirement. Though you might want to given that you don’t want to annoy this person.” So they’re dealing with moral back-and-forth.
Yeah, it’s not as significant as the state will come arrest you if you walk on this piece of property, but you’re still dealing with questions that the people involved are very morally significant. That’s why they’re writing in a great deal of dissension within the family, and they’re trying to get a sense of, “What am I obliged to do by common convention? Also, what would be prudent for me to do given interpersonal relations? When, if someone takes offense, is that on them as opposed to on me because of shared understandings of behavior that we’re all also supposed to comply with?”
So I think moral questions suffuse this area. But nonetheless, the questions about the conventions are distinct. What it is your job to do under the rules of this club or under the rules of poker can be relevant because it’s wrong to cheat at poker? But that doesn’t necessarily mean that the rules of poker are themselves to be determined by the weight of the moral interest that surround them.

William M. M. Kamin:
So, I mean, I guess maybe a different way of framing this question, right? It’s not so much that it would be the moral stakes of depriving a person of life, or liberty, or property that distinguishes what a judge is doing from what some other causal force behind a change in fashion, or etiquette, or grammar is doing, but rather, that given that individuals going forward will understand that they have to act in accordance with this precedent or else be subject to that same state coercion. Likewise, that future courts that are bound by the precedents of this court will also have to follow that precedent or else risk being reversed which, of course, is just as bad as being confined of life, liberty, or property. Right? That in that sense, the judge’s statement of what custom is or what custom counts as the rule is more authoritative in nature than that of a tastemaker or an etiquettemaker who’s not exercising that coercive power.

Stephen Sachs:
So you could imagine though authoritative… their special purpose, authoritative judgments, in different contexts. So imagine that you work for a magazine, and they have a copy editors desk, and the copy editor has a house style. On certain questions, they recognize like, “This is just our house style. We’re departing from the regular style.” I think The New Yorker still puts the umlaut over the second O in “cooperate” and the accent aigu over “elite,” which is self-referential.
So they clearly depart from normal, standard, even formal English usage to that effect, but they also probably have rulings on disputed questions of grammar. So is the third person singular “they” okay? It’s not that they necessarily think we have a house style on that topic, they just have their internal ruling on that question, which they don’t think binds anyone outside The New Yorker, but it’s the guide for New York editors when they’re writing stories and so on. In that sense, they could be getting it wrong. So part of the question is, “What are the standards?” So it could be morally wrong, you’ve just chosen a bad rule, or it could be you just misperceived the phenomenon you were trying to describe in your ruling. So it’s possible for The New Yorker editors to get grammar wrong in that sense. Likewise, it is possible for a court to get the customary law of property wrong or tort.

William M. M. Kamin:
I see.

Stephen Sachs:
Now, once they have ruled there are going to be certain consequences, maybe they’ll make fetch happen, but the orientation… I keep mixing up like these are the terms like mind to world fit and world to mind fit, but it’s basically, what is it you’re trying to do? You’re trying to match something on the outside, or you’re trying to tell everybody on the outside, “Now, you’re supposed to do it this way?”
So I think there are a lot of domains in which you could say a court’s job for certain purposes when they’re deciding even Fourth Amendment cases, and they’re trying to say, “Is it a Fourth Amendment violation for the policeman to walk up to your house and ring the doorbell, and then in so doing, something in plain view through your window?” They’re trying to get a sense of social convention, and they could get that wrong.

William M. M. Kamin:
Yeah. I see. So shifting from the theoretical to the slightly more practical and doctrinal, I see some students here who had really interesting questions about the notion of Erie guesses in federal court diversity cases. I think what you’ve said in some of your previous scholarship on this topic about the implications of your ideas for Erie guesses is really interesting, so I wonder if you could talk a little bit about that.

Stephen Sachs:
Well, I don’t know that I would agree with you that it’s really interesting, but I do have thoughts. So I think if-

William M. M. Kamin:
He’s very honest. They’re really interesting thoughts. It surprised me.

Stephen Sachs:
Well, thank you, but I can tell you were having difficulty sleeping that evening. I would say that an Erie guess is a very strange beast. The idea behind an Erie guess is that we want the same answer in federal court that you would’ve gotten if you had gone to the state court across the street, and because the state court across the street, even if the trial court is bound by some 120-year-old precedent, eventually, the appeals will run up to the State Supreme Court, and if they wanted to reverse that precedent, they could. So you don’t need to worry about it. Whereas the federal court, you’re never going to… unless you certify a question over, you’re never going to find out what the State Supreme Court thinks.
So if we want the predictive answer to be the same in state court and federal court such that the litigant who’s deciding has no reason to prefer one over the other initio, we would want the federal court to look ahead, to peek behind the curtain and guess what will the State Supreme Court do. It’s the WWSSCD question, “What would the State Supreme Court do?” And just look into the future, guess what they’ll do, and give us that answer today.
Now, on the other hand, that’s not, in fact, what any federal court does because it’s so obviously inconsistent with anything we think about the law. So if you happen to know that Justice X in the State Supreme Court who’s the swing justice is easily bribed and one party has a lot more money than the other, that is not supposed to factor into your Erie guess. A federal court in the 1920s deciding a case that arose out of Cook County Chicago is not supposed to say, “Well, who does Al Capone more?” That’s not supposed to be part of the Erie guess, even though it would obviously affect the state courts and what they end up doing because they love their families.
The other aspect is that we don’t include decisions like… If we’re trying to assess state law, we don’t say, “Well, is the legislature likely to change that law before this case is done?” When we’re just having a preliminary injunction, we don’t say, “Will Illinois legislature change the law before we get here?” We look at the laws as it currently stands. If you think that what state courts are doing is actually lawmaking and legitimately imposing new rules, then you would say, “Look, trying to guess their behavior is just like trying to guess the behavior of the Illinois legislature and is not applying the law as it currently is.”
So what’s strange about this is that state courts are in this position where they’re claiming both the power to make new rules of law that have no grounding in the prior legal materials and are merely moral improvements thereon, and also claiming to be describing the law as it was such that there are no retroactivity problems with applying it to these very litigants. I just don’t think that’s a circle they can square.

William M. M. Kamin:
So, I mean, it seems to follow very straightforwardly from your arguments and what you just laid out that federal courts shouldn’t be making Erie guesses about the possibility of a State Supreme Court affirmatively and clearly changing the course of state law, but in situations where state common law, to the extent that it’s not an offense to use the very term here, has simply not reached a given question.
I wonder whether Erie guesses might be more justifiable there, right? I mean, I take it to be your position that if there’s a concrete legal question that the state courts haven’t yet resolved, that what federal courts should do is just apply broad principles of general law rather than making an Erie guess. Yet, if a state’s common law has already started building some foundational principles of a general area of law that diverge from what had been the preexisting general law, isn’t it then appropriate for the federal court to make its best guess about how a state court would go about the very exercise of finding law from those state common law principles that it’s already laid down to determine how they speak to the novel issue at hand?

Stephen Sachs:
Yeah. So I think it depends on what the state law and not just the courts, but what the state law has said one should do in such situations. So to give two alternatives. You could imagine a state that in a certain area incorporates by reference some other body of law. So imagine a state says, “You know what? Japan has great contract law. From now on, we are adopting the contract law of Japan.” If you had disputes about how the contract law of Japan answers a particular question, and Hamilton… I’m actually now taking this example, in some sense, from Hamilton, the Federalist, who says the laws of Japan no less than those of New York may be the objects of decision in our courts.
It’s not obvious to me that the state courts know the law of Japan any better than the federal courts do or vice versa. It seems like on that kind of question… Justice Joseph Story said in Swift we both are engaged in the same enterprise. We’re both trying to determine the same thing. We’re trying to take the book off the shelf on the law of Japan. We don’t know that. They don’t know that. We’re both looking for this thing that’s out there and that’s not for us to authoritatively decide. We might have our own views of that. They might be precedent within our own system if the Second Circuit makes a ruling about what the law of Japan is on some question, presumably the Southern District of New York is bound by that, and ditto for the New York Court of Appeals and then the New York Supreme Courts. But it would seem to me that if we know that the state is telling us, “Go look over there,” then that’s what we should do, and the state court rulings are not necessarily as authoritative.
If we think what the state is telling us to do is use, on this topic, our house style, “We have our own rule. We do it our own way. We have our own local customs. It’s different from what you guys do. We play poker differently than you fellers in New York City.” If that’s the kind of instruction that we’re getting from state law, then I think a federal court should in that case follow it because clearly, what they’re doing there is different. That’s the basic idea of a local usage in the way that story talked about it in Swift.
In Kent, they have a different rule for inheritance than they have everywhere else in England or something like that. They just do things differently there, and they know they do things differently there, and they’re not trying to refer you to some independent, more general body of law. Then, that’s what we’re supposed to follow, and figuring out what the state law is, and when they have a local custom, and when they’re trying to apply some more general body and failing can sometimes be hard.
Absolutely. But I think often, you do know because sometimes you see state court decisions that will say things like, “The majority rule is X, but we follow around here the minority rule, which is Y.” I think that would immediately tell a federal court, “Hey, they’re not trying to adhere to some general thing.” But if they say, “The majority rule is X, and they’re totally wrong about that,” then I don’t know why a federal court has to follow them over the cliff. It seems to me that the job of the federal court is to apply the law of the state. If the state legislature has made a statute, then we want to follow that. If they have not made a statute, then we say, “Well, in that state, what acts in the default of statutes?” If the answer is some more general body of law, then maybe that’s what we would want to follow instead.

William M. M. Kamin:
Interesting. So I’ve got one more question for you before we open it up to the audience for Q&A.

Stephen Sachs:
Shoot.

William M. M. Kamin:
So another really interesting part of your body of scholarship on general law is that rethinking general law and reviving the idea of general law might lead us to reframe how we think about constitutional rights jurisprudence, that both the 14th Amendment Privileges or Immunities Clause and at least some provisions of the original Bill of Rights are not so much articulating or defining constitutional right for themselves, but rather simply securing and making enforceable general law rights that exist outside of the act of constitutional lawmaking.
So I guess something I’ve occasionally struggled with is the question of how that would fit in with one of the broader normative thrusts of your work, which is to push back against inappropriate and excessive erogation of judicial power. So what I wonder is this. I mean, it seems that if we think about constitutional rights provisions not as defining rights for themselves at the time of ratification such that the content of those rights is then fixed, but instead, as just saying whatever right is recognized at general law is now enforceable under this constitution, it seems that it could then… I mean, that could knock out the fixation thesis from originalism, right? It could give judges a new pass to say that the content of constitutional rights changes as the general law referred to in the constitution changes. So is that right, or is the constitution still saying this is a general law that we’re talking about here, but its content is fixed in time as of right now when we’re constitutionalizing that general law, right?

Stephen Sachs:
Yeah. So I think it’s an interpretive question. You could imagine a constitution that says, “We are protecting the fundamental rights of citizens in a free government,” whatever those might come to be seen as in the future. You could imagine a constitution making it very clear that at any given time, the judges are supposed to think, “What rights are necessary for ordered liberty?” and then do that.
You could also imagine a constitution saying, “We are protecting the privileges and immunity of citizens, by which we mean the rights that have, per core field, been enjoyed at all times since the founding, et cetera, et cetera,” and we’re looking backwards and saying like, “Hey, those rights back there, keep them. Don’t do anything to them. Leave them alone.” You could also imagine a constitution that is not speaking at all in terms of preexisting recognized rights and saying like, “Okay. The freedom of speech, whatever that means, look at the definitions of the word ‘the,’ and ‘freedom,’ and, ‘of,’ and ‘speech,’ and wherever that leads you, that’s the right answer for all time or something.”
To my mind, it’s just a question of constitutional interpretation, how one identifies the most plausible answer to that question. I tend to think that the second on that list is more plausible than either the first or third, but people could disagree about that. I think that the best evidence when they’re saying, “Don’t abridge the freedom of speech,” is that they have a right in mind, “the freedom of speech,” and they’re saying, “Leave that one alone,” which means that its content is not to be found necessarily in the documents. Not that we stare at the Bill of Rights for a really long time until “the freedom of speech” becomes comprehensible. It’s just that they’re referring to some other thing, and so we want to go, “Okay. What is that thing? What’s in it? What was left out and so on?”
I think that it is plausible that with the privileges or immunities of citizens, they’re talking about those things that per core field, we’ve had around. But someone could take the other side of that argument, and I don’t think that that necessarily undermines a fixation-friendly reading of the Constitution because the idea is which choice was made at that time. You could make a bunch of different choices, but if we determine at the end they really were trying to protect pre-existing things, then if one has an originalist view of things, it would be harder to justify swapping in some new better answer now without an amendment to that effect.

William M. M. Kamin:
Got it. So I see that we’re at about 10 minutes left, so why don’t we open it up to questions from the audience starting with Professor Didier Aleman?

Prof. Didier Aleman:
I have a quick one. This is great.

William M. M. Kamin:
Gerald’s got a mic. Okay. Yeah.

Prof. Didier Aleman:
Great.

William M. M. Kamin:
Which I should just say the microphone is not to amplify, it’s just to get questions on the recording. So if you don’t hear amplification, I will ask him your question. Don’t worry. Yeah.

Prof. Didier Aleman:
So this is wonderful, very rich, interesting discussion. I wanted to come back to the first set of conceptual questions about the common law because I’m greatly sympathetic to the discovery theory that you are partial to, Professor Sachs, but I wonder whether there’s more to the making theory than you say in the clean division of discovery as opposed to making.
So one of the things I was wondering about is in some sense, it’s certainly true that when judges say that they’re discovering the law or that they’re finding the law as they’re moving along, the idea is that even as they’re changing it, it’s somehow present to them. The reality of the law is present, long-existing, or something so that when they’re saying… even when they’re changing things, what they’re saying is, “Well, but this is what the law really is, and it just hadn’t been perceived as such,” which to me is different than the examples that you raise about Anna Wintour and Cerulean Blue because when Anna Wintour decides that Cerulean Blue is the fashion of the moment, she’s not saying Cerulean Blue has always been the fashion, that that’s the one true fashion, or something like this. She’s saying that at this moment, that is, and then those are norms that filter down into the society.
So, in some ways, it’s an even stronger case for the finding thesis for the common law. Yet, I want to say something like this, that when judges do this, it’s almost like as if… they’re talking as if they’re finding the law, but really, what they’re doing is they’re trying to connect to something that existed before. But all the while, they’re developing the law, right? They’re taking it in different directions, which that, to me, seems somehow a better description of what it is that have… somewhere in between somehow finding and making. So I wondered how you would respond to that.

Stephen Sachs:
Sure thing. So I think that even Anna Wintour is engaged in the same kind of discovery because even though it’s about a current time slice of practice, it’s about, “So what’s in right now, not what has always been in?” It’s still based on facts outside of her. Judges too sometimes engage in the same present time slice description of practice.
So if you think about a case like Livingston versus Jefferson where Chief Justice Marshall was dealing with a legal fiction about trespass, QCF, and stuff you probably are glad not to have had to learn, and he said, “Look, I know that Lord Justice Mansfield made some stuff up. Clearly, this was introduced at a particular time. This has not always been the common law. Everyone knows that. But it took root, and since Mansfield, everyone’s done it this way. At this point, I’m not capable of departing from that because now it is the practice.” It’s like Noah Webster. The U is gone. Now, it’s the practice, and it didn’t have to always be the practice for us to say, “Right now, this is how it’s done, and I’m not going to depart from it.” So I’m not sure that the common law of judging needs to be as far backwards looking.
The other thing I will say is that I do think judges have an additional role, which is that once they try to identify the rule, they also apply it, and applying it, they may precisify it. They’re saying, “I think applied to these facts, the general rule would come out this way.” That doesn’t necessarily make that the case, so it has to catch on. It has the force of precedent, but it might be wrong. You can imagine the judge in the next case saying, “Actually, I don’t think the rule applies to those facts quite that way.” But if it does catch on, and judges are typically good at making it catch on, then we’ll have some more law than we had before because now we’ve got a court ruling on what happens in this very particular kind of case when we… Before, all we had were the general rules.

Speaker 4:
Hello. I have a question along the same lines regarding the distinction between making and finding, particularly regarding your analogy of language and coining terms. I guess the essence of my question is, why would coining the term fall more into the category of discovery rather than creation? I guess I would like to use the example of the word “quiz,” which famously… well, apocryphally was created by wager between two Irishmen who said that one would be able to get the entire town to adopt a new word in 24 hours, and so he went around town at night spray-painting the word Q-U-I-Z all over the town. Sure, people noticed this strange new word plastered all over their town, and they asked what it meant, and he was able to proffer meaning that then people adopted. At the time, it was Joker. Not a test, but I digress. Why is that not creation and rather discovery? I mean, to me, that seems like a… and perhaps that’s just an epitomal example, but that seems like an act of creation.

Stephen Sachs:
So I do want to correct your story in a little bit. He was trying to get a high score in Scrabble. So I think that the act there, clearly, is an attempt to have a causal effect on people’s practice. Absolutely. In that sense, it’s an attempt to make in the sense that we say make a change. What it is not is an enactment. It is not anybody acting under a rule that pre-conferred authority on them to make new rules the way a legislature just gets to say, “The tax rate shall be 5% or something,” because we have a rule that says they get to decide the tax rate.
So there was no rule that this guy gets to decide whether “quiz” will be a word. What makes the difference, whether quiz is a word, is whether everybody else follows him. If afterwards, people were like, “‘Quiz?’ What’s ‘quiz?'” and he was like, “No. It’s ‘quiz.'” but everyone was like, “‘Quiz.’ I think it means a new kind of bird.” He might be very upset that his attempt had not worked. But what would determine whether it worked or not would be subsequent practice. It would be like whether other people do the thing that he wanted them to do, but that’s, in some sense, up to them. So when we’re trying to figure out is “quiz” a word or not, that question is answered by subsequent practice, even if it was intentional action that caused the subsequent practice to be what it is.

William M. M. Kamin:
I think we’ve got time for one more question.

Speaker 5:
My question would be, how would this view of how judges should interpret the common law or any type of general law, really, how would it affect, do you think, the nature of judging and the public’s perception of the judiciary and the rule of law? I ask this because I feel like an answer to this question would really get at the ends of law in a society because I feel if we adopt this view, there would bound to be some pretty, as you admitted, far-reaching consequences.

Stephen Sachs:
So I’m not sure in part because it’s hard for me to know how much public views on anything are determined by the stuff that we lawyers and law professors are interested in. So I don’t want to claim too much causal impact, but I do think that at the margins, it would have some effect on what people expect courts to do and expect from their judges and on what judges feel comfortable and capable of doing.
So I do think there’s a very negative tendency, at least I think of it as negative, for judges to think that their black robes are superhero capes, that their job is to make the world a better place, and that they, in making rulings, should always make the ruling that will most improve things. I mean, if you think about how people talk about state common law judgemaking and… decision, and this affects other areas like statutes. It affects constitutions. It affects the federal courts, But the idea that stability and conformity to pre-existing standards that were there before you took office is just one consideration among many. Whether we should update the common law… Yes, stability is a concern, but so are all of the other things like economic growth and anything else that we might want.
So I’m not denying that there might be a lot of rules that are pre-existing that are bad rules. My normative prior is that in general, I think that it would be a good idea for the legislature to try and deal with those, and that it’s a problem to give them a moving target by having the judges changing things also. But if you wanted to set up the railroad that way, you could run a railroad that way. It’s up to the state constitution to decide, “Do we want judges doing this or not?” But I think part of the problem is that when you come in, assuming that that’s part of your role, whether that’s, in fact, part of your role or not, it causes people to look to judges not to give you legal answers, but to give you the preferred policies.
I think that that is an ever-present tendency in a world where most people don’t know the law. So if somebody rules in some weird way, they’ve never heard of a statute of limitations before. All they know is that the sympathetic party lost. So it’s perfectly reasonable that ordinary people would look askance at judges and lawyers, even if they’re doing their jobs right. But I think that it’s even worse when they’re not doing their jobs right and when they’re saying, “In fact, I’m entitled to do so, that my job goes beyond what their actual job descriptions would be.”

William M. M. Kamin:
Well, thank you again so much, Professor Sachs, for enlightening us all. Thanks to you all for coming and for your wonderful questions. Thanks again.

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Catholic Law’s Professor Joel Alicea was recently interviewed by CBS News to discuss the Supreme Court’s 1935 decision in Humphrey’s Executor v. United States. In that case, the Court established an exception to the president’s authority to remove executive officers. The interview explored whether the Supreme Court might revisit—and potentially overturn—this nearly century-old precedent.

Click here to view the article.

CBS News
By Melissa Quinn
Date: February 17, 2025
Trump’s firings of independent agency heads put 90-year-old Supreme Court precedent in crosshairs

. . .

“It really was kind of a matter of time before a test case made its way to the court, where the court would have a chance to overrule Humphrey’s,” Joel Alicea, a law professor at the Catholic University of America, told CBS News.

Alicea was referring to the Supreme Court’s 1935 decision in the case Humphrey’s Executor v. United States, in which the court carved out an exception to the president’s power to remove executive officers. William Humphrey, appointed to a second term on the Federal Trade Commission by President Herbert Hoover, was asked to resign by President Franklin Roosevelt. The new president then fired him, citing their policy differences, rather than dismissing him for cause. The case is referred to a Humphrey’s Executor because he died not long after his firing, but the executors of his estate brought the case to pursue his back pay.

. . .

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Popular legal podcast Advisory Opinions came to campus last week, with Sarah Isgur (Senior Editor,The Dispatch) and David French (Columnist, New York Times) hosting CIT’s own Prof. J. Joel Alicea and D.D.C. Judge Trevor McFadden for a wide-ranging, high-spirited conversation that spanned topics from the importance of law students studying originalist methodology, the meaning and fad of corpus linguistics, to the “top 14” rated law schools, and much more.  

One of the many fun facts discussed in this episode is that Prof. Alicea was Isgur’s successor as Harvard Law School Federalist Society President, and the two remain on a 25-year old email chain. Listen to the full episode below!

Listen to Advisory Opinions on Apple Podcasts >

Listen to Advisory Opinions on Spotify >

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Prof. Chad Squitieri testified before the House Committee on Veterans’ Affairs on Wednesday, December 18 on “Restoring Congressional Power over VA after Loper Bright Enterprises v. Raimondo.”

“The Supreme Court’s decision in Loper Bright brought about a welcome change to federal administrative law, and the decision should be celebrated for at least two reasons. First, because of the decision’s impact on federal courts. And second, because of the decision’s potential impact on Congress…”

Read the full testimony >

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“Modern separation-of-powers jurisprudence—including key decisions decided during the Supreme Court’s 2023-24 term—has been critiqued on the grounds that it constitutes “judicial aggrandizement,” i.e., that it impermissibly empowers federal courts to decide separation-of-powers questions better left to Congress and the President. This “judicial aggrandizement” critique goes too far to the extent it suggests that federal courts may not play any role in enforcing the separation of powers. After all, ours is a system of a President and Congress constrained by a written Constitution—not a King in Parliament free to act outside of judicial constraint…”

Read the Cornell Law Review Online essay >

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“For over 125 years, jurists and scholars who have championed judicial restraint have looked back to James Bradley Thayer’s 1893 Harvard Law Review article, The Origin and Scope of the American Doctrine of Constitutional Law, as the seminal authority for the rule that courts should presume the constitutionality of a challenged law and only invalidate it if its unconstitutionality is “clear” and “beyond a reasonable doubt.” But Thayer presented those three rules (presumption of constitutionality, clear error rule, and reasonable doubt standard) as rooted in historical legal practice in America…”

Amy DiSalvo