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Nihilism Without the Abyss: Law, Rights, and Transcendent Good*

Published online by Cambridge University Press:  24 April 2015

Extract

Getting our definitions straight is a necessary bit of throat-clearing before we get into the argument at hand. By law I mean the process that produces and sustains the formal and public rules by which we attempt to order our life together. Law is legislating, adjudicating, administering and negotiating the allocation of rights and duties, in the hope of preventing harm, resolving conflicts, and creating means of cooperation. So I am obviously speaking of law in a quite comprehensive sense.

As for transcendence, a number of other terms might be employed. We might speak of the ontological or metaphysical basis of law. Or, in the more classical tradition, we might prefer to speak of a hierarchy of goods from which law is derived and to which law is accountable. Whatever terminology we choose to employ, the point is that the law and laws are not self-legitimating. In fact, the very term “self-legitimating” is a nonsense term. Something can only be declared legitimate by reference to something else. Indeed, at the risk of seeming pedantic, it should be noted that the adjective “legitimate” is from the past participle of legitimare which means to make legitimate, and has as its first meaning to be lawfully begotten.

Type
Articles
Copyright
Copyright © Center for the Study of Law and Religion at Emory University 1987

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Footnotes

*

© 1988 The Catholic University of America.

References

1. This too brief definition of law is indebted to Harold Berman and is developed in more detail in Neuhaus, R., The Naked Public Square 248 ff (1984)Google Scholar.

2. For the phrase “nihilism without the abyss” I am indebted to Ernest Fortin of Boston College. I am not sure he would approve of the use to which I have put it.

3. Grant, G., English-Speaking Justice 77 (Stanley, H. ed. 1965)Google Scholar.

4. For an insightful treatment of the “Puritan-Lockean synthesis,” see Stackhouse, M., Society, Creeds and Human Rights (1984)Google Scholar.

5. That Dr. King worked out of such a biblical account of the good is attested also by those who do not share that worldview. See, for example, the insightful Marxist critique of King by Lewis, D., King: A Critical Biography (1970)Google Scholar.

6. For an informative discussion of the social-structural dimension of the abortion debate see Luker, K., Abortion and the Politics of Motherhood (1984)Google Scholar.