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Constitutional Symmetry
I'm grateful to Eugene and the other Volokh Conspiracy bloggers for hosting these guests posts on my new book, Constitutional Symmetry: Judging in a Divided Republic.
As readers may have noticed, the United States is closely divided over politics, and each political coalition advances a distinct constitutional vision that largely aligns with its political objectives.
Conservatives interpret the Constitution to protect religion, limit gun control, and obstruct federal administrative governance while allowing state-level regulation of moral questions like abortion. Progressives see a mirror-image constitution that advances social justice, confers broad federal power, and allows flexible administrative regulation while limiting state and local police authority and guaranteeing sexual and reproductive autonomy. As national politics have grown divided and polarized, achieving partisan goals through federal legislation has grown more difficult, so the two parties have dreamed, in effect, of capturing the courts and implementing their vision through constitutional interpretation instead.
This dynamic is not new and has existed at other times in the past, but it is perilous. It treats a document that should be source of shared commitments and stable ground rules as a vehicle for extending political conflict.
The book urges judges and justices to resist this constitutional polarization. It also offers them a specific means of doing so: judges should favor, when possible, constitutional understandings that are not politically one-sided but instead operate symmetrically, meaning that they offer valuable protections to interests on opposite sides of key current divides.
What would favoring such symmetry mean concretely? The First Amendment principle of content (or viewpoint) neutrality provides a good example. By protecting all speakers, no matter what they are saying, this understanding of expressive freedom ensures that those disappointed by the result in one case may equally benefit from the decision's rationale in future cases. The anti-commandeering doctrine from the federalism context provides another good example. By shielding state and local officials from compelled administration of federal laws, this doctrine equally protects "blue" states during a Republican presidential administration and "red" states during a Democratic one.
By contrast, the Court's decisions recognizing an individual right to bear arms are paradigmatic examples of asymmetry: they effectively constitutionalize one side of the fraught political and social divide over gun control.
These decisions' asymmetry does not necessarily mean that they are wrong. I do not argue that symmetric understandings should always prevail; my argument is instead that judges and justices should prefer symmetric understandings whenever their primary interpretive commitments allow them to do so. The Second Amendment example, however, does illustrate why this orientation is valuable. Whether or not decisions like Heller and Bruen are legally sound, they are costly: they alienate roughly half the country from the constitutional law that govern us all.
In subsequent posts, I will discuss theoretical justifications for this preference. Indeed, I will argue that it is already an inchoate feature of constitutional interpretation. I will also discuss concrete positions that this orientation should lead judges to favor. Among other things, the book argues that symmetry supports disfavoring religion-specific theories of civil liberty, limiting the major questions doctrine in administrative law, and allowing limited and indirect forms of race-consciousness in governmental decision-making. At the same time, it defends the post-Dobbs approach to substantive due process as potential symmetric, highlighting parental rights as a key example, and it likewise defends the Court's combined decisions allowing political gerrymanders and rejecting the independent state legislature theory.
To set the stage for those posts, let me just elaborate briefly here on the political context to which symmetry responds.
Over roughly the last half century, American politics have come to be organized around close competition between two ideologically cohesive parties that compete nationally at near parity. As a result, legislative gridlock and bare-knuckle maneuvering have become the norm within Congress, and during periods of divided government the two political branches have frequently been at loggerheads. At the same time, judicial appointments have become increasingly political. According to an important recent study, the period since 2010 is the first time in American history when all Supreme Court justices appointed by presidents from one party are identifiably distinct from those appointed by presidents in the opposite camp.
This is a bad combination. On the one hand, the intensity of our political conflicts makes credibly settling legal disputes and enforcing constitutional ground rules more important than ever. On the other hand, those same political forces have undermined the courts' standing as comparatively neutral and trustworthy arbiters of those very sorts of conflicts. As recent events including the January 6 riot and other instances of election denial show, the risk that some charged constitutional conflict will spin out of control is no longer entirely hypothetical.
Did the election this month alter this picture? Probably not.
I appreciate that some Volokh readers are happily drinking liberal tears at the moment and dreaming of perpetual dominance. But the pattern in recent decades has been for each side to overreach when it gains power, provoking a backlash that delivers power back the other way. This time might be different, but I wouldn't bet the house on it. Donald Trump just barely won 50 percent of the popular vote and (in an election with comparatively low turnout, especially in Democratic-leaning areas) he appears to have won the popular vote by a smaller number of voters than either George W. Bush in 2004 or Joe Biden in 2020, to say nothing of Barack Obama in 2008 and 2012—and none of those elections ended the era of polarization and partisanship.
In any event, despite the GOP's electoral victory, the country remains closely divided, and President Trump himself is a divisive figure, to put it mildly. Roughly half the country will soon feel quite alienated from its government (just as Republicans did during the previous four years), and the Supreme Court—having stymied key Biden initiatives, kept Donald Trump on the ballot, and immunized him against some attempted prosecutions—is widely perceived as aligned with the GOP's agenda. The stage is thus set for constitutional law to remain a vector of division instead of the unifying source of stability that the moment calls for.
The good news is that many judges seem to appreciate this dilemma. Judges worthy of the name do not want to be remembered as result-driven partisans; they take seriously their responsibility to act as impartial stewards of the law. Some have even worried aloud about the challenges of navigating a polarized environment.
Judges, though, need better tools for managing these challenges. In a happy alignment of constitutional virtue and judicial self-interest, a preference for symmetry can provide just that, as I will explain in subsequent posts.
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This sounds nice but it assumes that one side's political philosophy is based on the Western Liberal tradition of individual rights.
Take the 1A argument posted. The article claims a neutral defense of speech benefits both sides. This is true... according to only one side's philosophy.
The other side believes that free speech is and of itself a disguised defense of oppression. That it merely uses the guise of neutrality to allow it to defend the reprehensible. That this then allows the non-progressive forces to continue to exist and serve as a bulwark to the advancement of History.
Herbert Marcuse and his essay, Repressive Tolerance, explicitly lays out the view that free speech can not and is not a neutral position. It is a decidedly anti-revolutionary tactic to defend the oppressors against the complaints of the oppressed. Marcuse believes that the oppressed should never be opposed and that all systems that can be used by oppressors to oppose are oppressive systems inherently and also deserve to be destroyed.
So, in short, yeah... when two people from a similar cultural and ideological framework have a dispute about the outcomes of a shared fundamental value... symmetry might be nice.
That is not what we are facing in the US with regards to the increasing political schism.
Until you understand and accept Critical Theory and the massive level of influence it has, even without all of the people who move the ball for it knowing they are doing so, you will fail to see why this milquetoast view of "we can all get along" will lead to destruction.
The slavery advocates who supported legislation prohibiting sending abolition literature through the mails could not have agreed with Herbert Marcuse more.
They just knew, with equal and symmetric absolute certainty and confidence, that THEY were the oppressed.
The other side believes that free speech is and of itself a disguised defense of oppression.
Or maybe it doesn't and you're being fed a bunch of lies and half truths.
If you're making your principles with one eye fixed balefully on 'the other side' you're not going to come out with anything like fair principles.
I’m fine with “living constitutionalism” discovering new personal rights that would have been laughed out of the room back in the day. This is in keeping with the idea of The People reserving “other” rights to themselves.
I am not fine with living constitutionalism giving the government new powers without an amendment, because this is the opposite, those in power arrogating new powers onto themselves severed from a deliberate and conscious decision by The People. This is the primary danger of history.
And not too many personal rights.
Freedom means freedom from government. Proof? The Preamble and Declaration, and all of sordid human history. But controlling you is how the powerful do their thing (see sordid human history). No increases without approval.
Freedom means freedom from government.
A modern libertarian view, not shared, for instance, by this nation's founders. Their view of freedom posited an all-powerful joint popular sovereign, to wrest from kings and aristocrats the capacity to empower and constrain government.
The founders view included ability for that joint popular sovereign to do anything with government it chose to do, at pleasure, and without constraint. That is the actual principle upon which American constitutionalism was founded. It worked for more than two centuries. Its continuation is now in question.
In addition to its absolute power over government, existence of a joint popular sovereign provided philosophical basis to decree and vindicate individual rights. The founders supposed that personal rights were illusory, absent a power greater than government's to vindicate them. That greater power was understood to belong to the people themselves, acting jointly.
Problem is, a populace too closely divided over fundamental political interpretations undermines the legitimacy a joint popular sovereign must enjoy to continue its reign. If any faction which is party to a too-close division of interests comes to doubt a necessity to put preservation of the joint sovereignty ahead of its own factional interest, then Benjamin Franklin's famous rejoinder, "A republic, if you can keep it," risks becoming a knell of doom for not only for the republic, but also for capacity to constrain government, and for ability to vindicate personal rights.
Thus can anti-institutionalists hasten a formerly powerful and prosperous republic toward chaos, of what duration and with what effects no one can predict. No doubt that prospect worried Franklin. He might have been surprised the founders' experiment lasted as long as it did.
Fact of the matter is, the constitution always was, from the Founding, a compromise between the kind framers you like to quote and the kind of framers the other guys like to quote.
The compromise included a federal government with a limited sphere of responsibility , but significant power to act within that sphere.
Somehow you’ve managed to reverse the sense of the Franklin quote, i think. (Somewhat hard to tell, as your joint popular sovereign rants are right up there with sovereign citizen claims in their interpretability.)
It’s a response to a question (From Elizabeth Willing Powel): “Well, Doctor, what have we got, a republic or a monarchy?” Given the dilemma posed, the danger Franklin sees is not limits on government, it is the government surpassing the limits that have been placed on it (devolving to monarchy).
Nor do I think you’d find much support for “The founders supposed that personal rights were illusory, absent a power greater than government’s to vindicate them.” As the Declaration of Independence makes clear, rights are not illusory things. They pre-exist governments, and people are justified in defending their rights, including up to the point of overthrowing government when it becomes destructive of them, and instituting new government better suited to protecting them.
"Whether or not decisions like Heller and Bruen are legally sound, they are costly: they alienate roughly half the country from the constitutional law that govern us all."
Kind of like Brown did, you mean?
I've got to say that this all sounds just like a sophisticated (In the sense of sophistry...) way of saying that the courts should set legal reasoning aside and give your side the win anyway.
Squirrelloid, it is not historical method to cherry pick citations, and then posit from modern context plausible-sounding explanations to suit your policy preferences. Historical method demands instead that you forget modern context altogether, make your historical citations critique each other, and swear off the preposterous notion that historical occurrences have any relevance to modern contexts and controversies the people of prior ages knew nothing about.
For instance, the notion of rights preceding government was a pre-Enlightenment one, still in currency during the founding era via Locke. Locke's philosophy was a trailing remnant of pre-Enlightenment thought. Except among southern plantation owners it commanded surprisingly little attention in the historical record of America's founding.
The surprise comes from the fact that Locke's influence has been over-taught by southern apologists post-Civil War, often by citations to texts in documents where Locke's name is never mentioned, but only presumed as a matter of stylistic similarities. If, for instance, you electronically search the records of the Constitutional Convention for, "Locke," you will probably be surprised by how little turns up.
The historical record does not disclose the Declaration of Independence to be the personal rights manifesto you suppose it to be. It was instead an announcement of the founding of a new nation, based on an astounding political invention that transformed politics world-wide. That was the notion of joint popular sovereignty.
The founders who won the Constitutional debates expected joint popular exercise of the otherwise unconstrained power of sovereignty to provide vindication of personal rights more efficacious than appeals to God were likely to deliver. The founders understood they lived during a more modern age, when one church no longer ruled almost all the nations they were willing to count or consider.
Like many of today's interpreters with libertarian inclinations, you have simply misread the Declaration.
If I've misread it, you've certainly not convinced me of that. You appear to contradict the explicit text of that document in your interpretation. Not even sure why you reference Locke. I didn't. Could it be you see the clear connection between Jefferson's words and his? I don't need Locke's authority, I'm speaking to Jefferson's beliefs as written down, and the agreement to those words by the others who signed the Declaration.
Nor have you used your own claimed historical method. I see no use of historical citations by you to critique each other. Instead, the only real citation you've provided you took out of context.
I put that quote in its historical context to interpret it.
You remain the only person I've ever seen use the term 'joint popular sovereignty'. Which makes me doubtful the founders even thought about it. And in fact, the initial structure of the US government makes it clear that they didn't believe in anything like what you argue. Government wasn't just constituted by 'joint popular sovereignty', it was also constituted by self-interested States, who appointed their own representatives (Senators), and had their own interests distinct from any sort of joint popular sovereignty. Nor is the electoral college an exercise of "joint popular sovereignty", as electors were expected to use their own judgment, and were not bound to reflect the will of the voters. You sound like the people trying to abolish the electoral college - talk about infusing modern concerns into historical interpretation.
The existence of the Bill of Rights makes this claim of yours preposterous: "The founders who won the Constitutional debates expected joint popular exercise of the otherwise unconstrained power of sovereignty to provide vindication of personal rights more efficacious than appeals to God were likely to deliver." The founders *did not trust* government, and so tried to put limits and checks on its powers and inclinations. Not appeals to God, but also not joint popular exercise -- instead constraints and checks and balances limiting the exercise of sovereignty. They did not envision an unconstrained sovereign, they intentionally constrained it. And they did not trust the people alone to control it.
I'm not even sure how I'm infusing my understanding with modern concerns. Where did I do that? How did I do that? I used the historical context of the quote, and the founders' understanding of what monarchy meant. I infused no modern understanding into the Declaration either, I merely took Jefferson at his word that he believed these rights were pre-existent non-illusory things, and that the people had a right to overthrow governments destructive of those rights and institute new ones. Here's the quote: "That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, --That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government." No modern interpretation or issues, I just paraphrased Jefferson's own words, as signed onto by 55 other representatives of the colonies.
They did not envision an unconstrained sovereign, they intentionally constrained it. And they did not trust the people alone to control it.
Squirrelloid — Who didn’t envision an unconstrained sovereign?
Founder James Wilson, a close associate of Madison, Franklin, and Jefferson, among many other founders, was numbered among only 6 founders who signed both the Declaration and the Constitution.
Wilson was the most prolific contributor to the Constitutional Convention, save Gouverneur Morris, who spoke more, but less influentially. Wilson, a Scot by birth, enjoyed the benefit of a first-rate education in politics during the Scottish Enlightenment, before Wilson emigrated while still a young man to the American colonies.
Some historians have speculated that as was undoubtedly the case with Tom Paine, it was an encounter with Benjamin Franklin that initiated Wilson’s relocation. Franklin was a fan of the Scottish Enlightenment, and the admiration was mutual. Scottish philosopher David Hume entertained Franklin at his home, and afterward praised Franklin extravagantly. It is certain that Pennsylvanian Wilson and Pennsylvanian Franklin conferred during the Constitutional Convention.
After the Constitution was ratified, Wilson was appointed by President Washington a member of the first Supreme Court of the United States.
At the Constitutional Convention Wilson was a member of the 5-member Committee of Detail. After lengthy deliberations, the Convention as a whole went into recess to await the report of the Committee of Detail, charged with the task to deliver a near-final draft encompassing the results of the Convention’s deliberations. That draft was written in Wilson’s hand. Here is Wilson writing on joint popular Sovereignty at another time:
There necessarily exists, in every government, a power from which there is no appeal, and which, for that reason, may be termed supreme, absolute, and uncontrollable . . . Perhaps some politician, who has not considered with sufficient accuracy our political systems, would answer that, in our governments, the supreme power was vested in the constitutions . . . This opinion approaches a step nearer to the truth, but does not reach it. The truth is, that in our governments, the supreme, absolute, and uncontrollable power remains in the people. As our constitutions are superior to our legislatures, so the people are superior to our constitutions. Indeed the superiority, in this last instance, is much greater; for the people possess over our constitution, control in act, as well as right. The consequence is, the people may change constitutions whenever and however they please. This is a right of which no positive institution can ever deprive them.
As for the Declaration, it does have the one bit so beloved by libertarians, who suppose they see rights pre-existing government in it, bestowed by God. That part too was likely cribbed by Jefferson from Wilson. You even partly cited the text to suggest it. Note how startlingly similar this bit in the Declaration is to Wilson’s remark above:
That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness.
Too bad you omitted to quote the last part of that: “. . . laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness.”
How much constraint of sovereign power do you think you see in that? As with Wilson’s longer quote above, when you read the whole thing, not only is no constraint indicated, but also lack of constraint on the sovereign becomes the point.
Wilson and Jefferson became acquainted during the Second Continental Congress, to which both were delegates. They were among the younger delegates, with Wilson born only a few months before Jefferson. At the time, Wilson was by far the better educated of the two on the subject of politics. Jefferson was just getting started.
Note also, that later in life, Jefferson freely volunteered the information that the ideas in the Declaration were not his creations, but instead drawn from a range of sources he judged representative of the spirit of the times. I think it is evident that Wilson was one of those sources, perhaps the leading one.
More generally, you really should set aside historical political interpretation until you at least grasp the distinction between a government and a sovereign. Your remarks above show you have them conflated, although perhaps that term over-dignifies this dismaying mash-up:
The founders *did not trust* government, and so tried to put limits and checks on its powers and inclinations. Not appeals to God, but also not joint popular exercise — instead constraints and checks and balances limiting the exercise of sovereignty. They did not envision an unconstrained sovereign, they intentionally constrained it. And they did not trust the people alone to control it.
Is that an illustration of the powers of historical paraphrase you mentioned, or would you prefer to call it historical analysis in founding era context?
Nobody who could write that should venture commentary about the history of American constitutionalism without first seeking help. I will not detail how much you got wrong, to spare you embarrassment.
Yes, the people can change the constitution if they so chose. Thank you for repeating that earlier noted tidbit. But until they do, it remains the supreme law and it is not up to a handful of judges to change it because "symmetry" or some other BS.
You seem to be placing Wilson in the "might makes right" camp, as though the people acting collectively could extinguish every individual right by adopting a new constitution. Is that what you are saying?
Hansberry — It is certainly what Wilson was saying. And it is what many of the most influential founders believed. But they all supposed that by the invention of joint popular sovereignty they had weighted the scales heavily on behalf of using sovereign power benignly, to promote and vindicate personal rights, instead of to attack them.
The founders feared government as the agency most at odds with personal rights. They rightly understood the judicial branch as part of the government threat, and thus not a reliable guarantor of rights. For that reason, as well as for politically theoretical reasons, they judged it unwise to weaken sovereign power the People could use to counter government power to attack rights.
Note also, if you read Wilson's text carefully, you will discover he did not limit the People's power to writing new constitutions. He instead denied that an existing constitution could constrain the jointly sovereign People. That is the point Wilson made when he wrote: "a power from which there is no appeal, and which, for that reason, may be termed supreme, absolute, and uncontrollable."
To purport to constrain such a power with a constitution would be to advocate its overthrow. And of course it would have been paradoxical to insist that by decreeing a constitution a sovereign had thereby eliminated its own agency to act at pleasure.
Again, the people can change the constitution if they choose (saying it over and over is not a helpful argument).
But does Wilson believe that might makes right?
If some fever overtook this nation and the whole people created a new constitution in which all individual liberty was denied, could the minor portion who refused consent rightfully declare their independence in reference to their natural rights?
BTW, as a matter of historical record, it's not just southern plantation owners who were inclined to Locke. Locke featured prominently in Harvard's philosophy curriculum throughout the 19th century (alongside scottish common sense realism, and unitarianism), long predating the civil war. Hardly a bastion of southern plantation owner beliefs.
Oh, no! More historical record from Squirrelloid.
Leave aside that Harvard's early 19th century curriculum was loaded with classical courses. What do you make of the presence or absence in the Harvard curriculum of any particular subject matter? What do you think it proves?
You also overlook the indisputable fact that practice of slavery was alive and well in Massachusetts during the early 19th century. Harvard itself was partly built by slaves, as were Yale, Princeton, Brown, and for that matter, the White House.
Perhaps more relevant to the critique of your critique is the extent to which New England's thriving cotton mills compelled its early 19th century commercial elite to make common cause with Southern slave drivers. The southerners doted on that connection, supposing with some justification that it compelled commercial-minded New Englanders to make common cause with would-be southern aristocrats.
All that is by now well-trodden historical ground. Presumption that Harvard's cultural biases today would match those prevailing two centuries ago seems historically peculiar.
"By contrast, the Court's decisions recognizing an individual right to bear arms are paradigmatic examples of asymmetry: they effectively constitutionalize one side of the fraught political and social divide over gun control."
So the court ought to have not recognized the individual right to bear arms?
Or maybe they should have "interpreted" it away?
Or perhaps they should have held it as an individual right but only applying to the federal government (as in Cruickshank) despite the modern view of the 14th amendment?
I am not seeing how this theory relates to the word symmetry, which implies a balancing of interests. Sure, some people would be happy if there were no right to bear arms, but their desire ought not to be placed on the scale opposite to the rights of others.
What I am seeing is that the author thinks some rights are more important than others regardless of the text of the constitution. I got no beef with his holding some rights as more important than others as a personal preference or even as how he might weigh them in terms of societal benefit, but that does not justify ignoring our written constitution.
Yeah, Price's argument strikes me as saying 'the court should reach wrong decisions when its inconvenient for politics to be right.' Which abrogates the whole reason SCOTUS was set up to be independent of politics (ie, they aren't elected), so they could reach the right decision without needing to worry about the political ramifications.
Of course, he doesn't give any indication what he thinks the right outcomes of Heller or Bruen should be. It's easy to criticize a decision for being too "political" when you don't suggest any alternative. I'm not sure what an "apolitical" outcome would have been - i can't imagine any decision that would satisfy his symmetry requirement.
One thing I'm sure of -- rights should not be subject to balancing to make sure everyone is unhappy. Symmetry is a terrible idea.
No thanks. It is not up to the Supreme Court to cut the baby evenly,so that everyone gets their share. If the country is ideologically divided, that's no business of the S.C., and it is not their place to try to smooth out the differences with their wise decisions. We are not ruled by marriage therapists - we rule ourselves under the text of the Constitution.
And finally, Donald Trump is a divisive figure? But not Joe Biden? Depends on which end of the binoculars you look in, I guess. They can't help letting slip what they're all about.
Before Dobbs, I argued that the courts should use an "undue burden" test for regulations of firearms short of outright restrictions (like background checks and waiting periods). As a legal matter, I thought it made sense because these laws don't technically prevent the exercise of a Constitutional right, but might delay it or make it less convenient, so the question of how much a burden seemed legally relevant. As a practical matter, I thought things like waiting periods were already a part of the framework for abortion law so the case law would be a convenient analogue. As a cynical matter, I viewed it as almost mutually assured destruction. Undue burdens couldn't be interpreted too strictly or too loosely without interfering with differing Constitutionally protected rights generally valued on opposite ends of the political spectrum.
Unfortunately, Dobbs was overturned, which ruined my idea. There might be some other framework that helps protect both sides by balancing them off each other, but I haven't quite thought of it.
As noted above, gun rights are mentioned in the Constitution, and abortion rights aren't. So it's unclear why they should be treated similarly, at least as a legal matter.
Because the Constitution makes clear that enumeration of rights is legally irrelevant to whether or not they exist and to whether they should be denied or disparaged.
"legally irrelevant to whether or not they exist"
It does seem relevant to a discussion about whether a right exists. If the question is 'can the government quarter troops in houses during peacetime', you don't have to dive too deeply to get a sense of whether the Constitution does or does not permit that. Assertions about whether or not X is a 9A unenumerated right are always going to require a lot more work.