Paul Nevins

Paul Nevins
Location
Boston, Massachusetts, USA
Birthday
October 29
Bio
Paul Nevins is the author of a timely and controversial new book. Entitled "The Politics of Selfishness: How John Locke’s Legacy Is Paralyzing America "(Greenwood /Praeger/ABC-CLIO), the book examines American culture from the perspective of political theory. The questions asked include: Are the political and legal systems of this country on the verge of implosion? Why can’t self-regulation of the market economy work? Why are American labor unions and employees virtually powerless to effect change in the workplace? Why has economic inequality continued to grow and poverty become intractable in the United States? Why do lobbyists and special interests now exercise disproportionate influence over public policy? Why is America’s public education system dysfunctional and why does it fail to educate our citizens in contrast to Western Europe? Why is lawlessness so pervasive in this country? The "Politics of Selfishness" directly addresses a number of the questions which dominate contemporary American politics. The book attempts to provide answers based upon a coherent perspective which is admittedly outside the paradigm of what passes for conventional political discourse in this culture. The book examines the reasons for the inability of the political system of the United States to address, in any meaningful way, the problems which underlie the questions asked, despite the evidence of widespread suffering, disillusionment and anxiety among the American populace. Nevins’ book also predicts, based upon the existing evidence which is examined, that, if left uncorrected, things are likely to get even worse. The author explores a theme which runs throughout American history, politics, economics and law. The central thesis of this important and unconventional work is that the United States has begun to experience a number of profound, interrelated problems that are caused, both directly and indirectly, by the country's dogmatic and often unconscious adherence, collectively as a political culture and individually as Americans, to the political philosophy of John Locke. That ideology, which is the bedrock upon which the American liberal democracy has been founded, asserts that human beings are by nature solitary, aggrandizing individuals. Hence, preoccupation with the self in all of its manifestations and attributes - as opposed to the whole, the public interest - has become the primary focus by which political, economic and societal decisions are made. Consequently, the preferred form of social and political relationships with others, including the state as the organized expression of political society, is solely contractual and is designed primarily to protect private property in all of its forms. "The Politics of Selfishness" provides compelling historic and contemporary evidence that U.S. institutions, at all levels, are failing because of the country's uncritical embrace of the anti-social individualism which is John Locke’s legacy. A Paul L. Nevins of Boston has been a trial attorney in private practice since 1982. His areas of concentration include public and private sector employment law and litigation, related civil rights and constitutional law claims, business disputes, and related tort and contract claims. He is admitted to the Massachusetts Bar, Federal District Court for Massachusetts and First Circuit Court of Appeals bars . Mr. Nevins is a member of the Massachusetts Bar Association, the American Association for Justice and the National Employment Lawyers Association ( NELA ). He is also member of the American Bar Association, and serves on its national advisory committee. Prior to becoming a lawyer, Paul Nevins taught History and English in the Boston Public Schools 2. He also taught the "National Street Law" project, and a moral development curriculum which he created based upon his work with Dr. Lawrence Kohlberg. In addition, he served as a consultant to the Education Development Center. While teaching, Mr. Nevins served as a member of the Executive Board of the Boston Teachers Union, Local 66, AFT/AFL-CIO, as the first chairman of its desegregation committee, and he was a delegate to the Massachusetts Federation of Teachers and the American Federation of Teachers. Mr. Nevins is a former member of the Executive Board of the Citywide Education Coalition, where he served as chairman of its personnel and grievance committee. Paul Nevins served as a conscript in the United States Army from 1968 to 1970 as a personnel specialist and as a German language translator-interpreter. In 1969, he was a founder and first chairman of GIs for Peace at Fort Bliss, Texas. This was the first organization of active duty soldiers who publicly opposed the Vietnam War. Nevins earned a Bachelor of Arts Degree from Suffolk University. He received a Master's Degree in Politics from New York University, with a concentration in Political Philosophy and Methodology of the Social Sciences. He wrote his Master's Thesis on the politics of T.H. Green. He later graduated from Suffolk University Law School and received a Juris Doctor Degree. Mr. Nevins resides in the West Roxbury neighborhood of Boston. He is married to Virginia E. ( Davis ) Nevins. They have two daughters, and a grandson and granddaughter. Attorney Nevins is a member of the Dean's Advisory Committee for the College of Arts and Sciences at Suffolk University, and the Alumni Board of Directors for the College of Arts and Sciences.

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JULY 4, 2012 9:57AM

The Ghost of John Marshall And The Public Interest

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                                      cross-posted at polticsofselfishness.com

 A July 4th meditation

     The narrow 5-4 decision by the Supreme Court that upheld the Patient Protection and Affordable Care Act on the basis of Congress’ power to lay and collect taxes under Article I, § 8,  rather than its power to “regulate commerce among the several stares” underscores the reality that the political and legal institutions of this country are ill-equipped to tackle significant social problems because of the pervasive, crippling effects of ideological bias.     

        
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    The U.S. Census Bureau reported that a record 50.7 million Americans--16.7% of the population--were uninsured in 2009. According to the Kaiser Family Foundation's report on Medicaid and the uninsured, in 2004, at which time when 44 million Americans were reported to be uninsured, uncompensated care was estimated to be $40.7 billion. Today that cost has likely doubled. In a remarkable and important book, The Great Risk Shift, Yale University Political Science professor, Jacob S. Hacker, after reviewing longitudinal studies, concluded that "Over a two year period, more than eighty million adults and children - one out of three non-elderly Americans, 85 percent of them working or the kids of working parents -spend some time without the protection against ruinous health costs that insurance offers."
    
     The cost of medical treatment for the uninsured is borne by all of us, as taxpayers through Medicaid and by additional, pass-through assessments imposed by insurers on the healthcare insurance plans of those of us who have coverage. For that reason, those who are financially able to purchase health insurance, but choose not to, are essentially free loaders who are being allowed to game the system.

    Despite the obvious and indisputable facts, Chief Justice Roberts and the four joint  dissenters, Kennedy, Thomas, Scalia, Alito, were preoccupied with a more esoteric and absurd concern: whether imposing a penalty upon younger, healthy individuals who choose not to purchase health insurance was, in fact an attempt by the Congress to regulate economic inactivity?  As Roberts unctuously intoned, “To an economist, perhaps, there is no difference between activity and inactivity. But the distinction between doing something and doing nothing would not have been lost on the framers, who were practical statesmen,’” quoting Industrial Union Dept, AFL-CIO. v. American Petroleum  Institute,  448 U.S. 607, 673 (1980), National Federation Of Independent Business, et al v. Sebelius, 567 U.S. ___(2012), at 24.     

     Based upon that specious logic - an ad hominem attack against empirical evidence and economists - Roberts concluded that the individual mandate could not be justified as a valid exercise of the power given to Congress to regulate “commerce among the several States,” nor could it be sustained under the “necessary and proper”clause of Article 1, §, 8 which gives Congress the power “To make all Laws which shall be necessary and proper for carrying into execution  the foregoing Powers, and all other Powers vested by this Constitution in the Government of the United  States...”  

    Although Roberts was careful in his opinion to pay homage to the legacy of Chief Justice John Marshall, his conclusion, absent the pious invocations, had little in common with either the letter or intent of  Gibbons v. Ogden, 22 U.S. (9 Wheat.)1 (1824). In that important case,  Marshall ruled that the power of the Congress to regulate "commercial intercourse" extended to all activity having any interstate impact -however indirect - and that this power was plenary and virtually unlimited: "The wisdom and discretion of Congress, their identity with the people, and the influence which their constituents possess at elections are, as in many other instances...the sole restraints...on its abuse." Ibid. at 197.

    The refusal of Roberts and the four joint dissenters to be bound by settled precedent  - the principle of stare decisis  - is exemplified by their pronounced hostility to Wickard v. Filburn, 317 U.S. 111 (1942) and their disingenuous efforts to distinguish that case from the mandate  imposed by the Congress under the Affordable Care Act. In Wickard, the Supreme Court,  applying economic analysis rather than “the wisdom of the Framers,” held that the Congress could regulate a farmer's cultivation of wheat for his own family's consumption because the cumulative effect of that kind of act by individual farmers would affect the supply and demand for wheat in the interstate commodity markets.  

    Fortunately, Roberts remembered, unlike the other four dissenters, that under the canons of statutory interpretation, “every reasonable construction must be resorted to, in order to save a statute from unconstitutionality,” quoting Hooper v. California, 155 U.S. 618 (1895), National Federation Of Independent  Business, at 32 . To his credit, Roberts thus eschewed the kind of radical judicial activism urged by his four ideological fellow-travelers, and instead upheld the individual mandate on the theory that it was tax. In so doing, he unwittingly vindicated Justice Oliver Wendell Holmes reminder that, “Taxes are the price we pay for civilization.”

    It is important to remind those who insist upon a strict construction and constitutional literalism that there is no language anywhere in the text of the United States Constitution that suggests or permits the Supreme Court of the United States to pass upon the constitutionality of statutes enacted into law by the Congress. Alexander Hamilton in Federalist  No. 81 suggested that such a power might be a necessary extension of  Supreme Court's jurisdiction given the need for at least one of the three putatively coequal branches of government to determine which actions of the federal government or the states might violate Article VI of the Constitution which expressly provides that "This Constitution, and the Laws of the United States which shall be made in Pursuance thereof; and all treaties made...... shall be the Supreme Law of the Land; and the Judges in every States shall be bound thereby, any Thing in the Constitution or Laws of any State to the Contrary notwithstanding."

     John Marshall, as a member of the Federalist Party, shared Hamilton’s vision of the need for a strong central government that could create a modern commercial economy. As such, he too, along with Hamilton, rejected the parochial views of Jefferson and Madison. It was they, in an effort to protect their property interests as member of an agrarian, slaveholding Southern aristocracy, who insisted that the powers of the federal government should be construed to be extremely limited and narrow. Not long afer his appointment as chief justice, in Marbury v. Madison, 5 U.S. (1 Cranch) 137 (1803), Marshall crafted a perverse and ingenious decision that was intentionally calculated to handcuff Thomas Jefferson and other advocates of limited judicial power. He held that the Congress, in the waning days of John Adams' administration, had acted unconstitutionally in granting the Court the authority to issue original writs of mandamus.   

    During the next fifty-four years the authority of the Supreme Court to set aside acts of Congress  was not exercised. Sadly, however, in a remarkable and unrestrained burst of judicial intemperance, Chief Justice Taney, who was Marshall’s successor, in the case of Dred Scott v. Sandford, 60 U.S. (19 How.) 393 (1857), denied that any black person could be a citizen of the United States and  held that the Missouri Compromise enacted by the Congress was unconstitutional.  His ruling made the Civil War inevitable.
        
      Sixty years later, in response to the legislation of the Progressive era, the Supreme Court once again sought protect the status-quo by denying to Congress to authority to impose liability upon carriers for injuries to their employees in interstate commerce, The Employers’ Liability Cases, 207 U.S. 463 (1908), and to prohibit the federal government from enforcing legislation that  outlawed yellow-dog contracts, Adair v. United States, 208 U.S. 161 (1908).

    Another four decades passed when, at the beginning of the New Deal, Congress and the Executive once more sought to challenge the power of entrenched interests. Once again a majority of a Supreme Court valiantly arose to deny the right of the people, through their elected representatives, to obtain redress for the harms caused by powerful, unregulated interests. See Railroad Retirement Board v. Alton R.R., 295 U.S. 330, Schechter Poultry Corp. V. United States, 295 U.S. 495(1935), and Carter v. Carter Coal Co, 298   U.S. 238 (1936). The efforts of that Court to dismantle the New Deal only ceased after a threat by President Roosevelt to increase the size and composition of the Court

     Since the advent of the Rehnquist Court, an increasingly reactionary Supreme Court has labored to narrow the scope Article I, § 8, which confers upon Congress, without any limiting language, the power "to regulate Commerce with foreign nations; and among the several States, and with the Indian tribes." To do this, they have chosen to breath new life into only prong in the language of Tenth Amendment that reserves certain powers not delegated "to the States respectively, or the people." Thus, for example, in San Antonio v. Lopez, 115 S. Ct. 1624 (1995), by a 5-4 vote, the Supreme Court struck down a gun conviction that occurred within a 100 yards of a school on the grounds that the interstate commerce clause did not apply.

    Absent from this Tenth Amendment, pre-Civil War legal exegesis is any inkling or even a  grudging concession that the other operative term in the amendment “the People” refers to a collectivity in whom all sovereignty, in a democratic society, ultimately resides. The recognition of the existence of that residual sovereignty, as a matter of constitutional interpretation, should supersede the fictional legal sovereignty accorded to the states: Thirty-seven of the states, beyond the original thirteen colonies,  were subsequently admitted into the union expressly subject to the rules and conditions imposed by the Congress.  

     After the more recent appointments of Scalia, Alito and Roberts, questions about the Court's independence as an impartial, precedent-observing, judicially- restrained and non-partisan arbiter of the Constitution have become more pronounced. The obvious hostility of these last three appointees, coupled with the reflexive, unabashed and well-documented animus of Clarence Thomas toward Congressional power, and the intellectual and linguistic difficulties with which Justice Kennedy appears to struggle, raise worrisome concerns about the future jurisprudence of the Court.

     The Industrial Revolution transformed the older, agrarian economies in the Western world and created the modern market economies in which labor, the  production and sale of goods, and the availability of credit financed by capital formation now played crucial roles. Investment in public goods and services and infrastructure by the government were and remain essential complements. Modern market economies, given the constant movement of goods, capital and now labor, are dynamic and increasingly interrelated. What affects one, affects all. This proposition is as true for the healthcare market as it is for the labor market and for the financial and banking sector.

      A jurisprudence rooted in John Locke’s 17th century notions of individual rights and Adam Smith's economics has shown itself to be profoundly tone deaf and ideologically unable to address pervasive and intractable problems such as high structural high unemployment, wage stagnation, growing economic and political inequality, increasing poverty, collapsing infrastructure, deteriorating school systems across the country and a host of other social problems that have grown worse since the 1980s.

      The doctrine of "original intent" to which Roberts and ideological soul-mates profess a kind of religious fealty represents a kind of constitutional death-wish. If routinely applied it will induce rigor mortis in the country's political institutions and perpetuate the advantages that the advantaged already enjoy. Through the use of "original intent," apologists for the status quo have devised an analytical technique that is designed to emasculate this country's foundational document - but it does not comport with reality. As Justice Ginsberg noted in her dissent, many things were never specified or anticipated by the Framers of the Constitution, including the need to create an Air Force. Hence, the reflexive, unthinking invocation of that doctrine condemns the federal judiciary to play the role of a purely negative, obstructive, unhelpful partisan.

    John Marshall would be appalled. He understood, far better than the current five ideologues who sit on the Court as well as their chorus of corporate enablers with their privately-funded think tanks, that the Constitution must continue to be viewed as a flexible, living document supported by a jurisprudence equal to the task. Marshall would have noted that if the public interest and the needs of citizens cannot be addressed by the very institutions created by the Constitution and that are charged with the responsibility to promote the general welfare, government itself and the rule of law will inevitably become irrelevant.

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Terrific piece, but do you think it is possible that, 200 years later, Marshall and Hamilton would find themselves on the same side as the present conservative Court majority, in that both favor the empowerment of the same mercantile/corporate elite -- the one through the creation of a strong central government in an agrarian America, the other by the enfeeblement of that same national government in today's developed and globalized one?
I can't keep up with all the legal bickering that has been going on but it seems to me that it never should have gone to the supreme Court in the first place. The problem is that the Congress and the presidency are both so damn corrupt that neither one of them is trying to come up with a good plan that even acknowledges all the waste in the system that Mitch calls "the greatest system in the world."

It is great for all the campaign donors that are robbing everyone else blind but that is about it.
". . . the reality that the political and legal institutions of this country are ill-equipped to tackle significant social problems because of the pervasive, crippling effects of ideological bias."

Before slogging through the remainder of this post, I'd need to know what the alternative to this country's political and legal institutions is. The political and legal institutions of Iran? Or perhaps a Nevins theocracy?

Every institution is based on idealogical bias. The question is whether the bias recognizes the rights of the individual or celebrates the omnipotence of the state.
Ted, Tom and Zachary thank you for your comments. Gordon Osmond: I also thank you for your comments, but I believe that you have posited a false dilemma. John Locke's politics - transmuted into a theology in this country - assume, solely based upon Hobbes' model and the "Glorious Revolution" of 1688 in which Locke supported his benefactor, the Earl of Shafstbury and other members of the Protestant ascendancy who were fearful of a restoration the Catholic prerogatives - a conflict between the rights of the individual and, as you fear, " the omnipotence of the state."

However, if we view the state, in a democracy, as the expression of the public interest - or the general welfare - why should we fear it more than unelected, oligopolistic entities such as Wall Street or corporate America? Aren't they more dangerous to the rights of the individual because they exercise private, unaccountable power, and are not subject to the democratic process?

There are a wide variety of other iterations in political theory that suggest that democracies and freedom can exist and flourish in states that do not subscribe to the radical individualism that has become fashionably popular today in right-wing circles.

Miguel de Unamuno, no socialist he, reminds us that "the self is a social self." Thomas Hill Green, another private property -defending ninteenth century liberal , defines freedom as the "positive power or capacity of doing something worth doing or enjoying in concert with others."

Checks and balances are not essential to democratic governance. In fact, as the U.S. experience shows, it has led political paralysis and gridlock largely fueled by wealthy special interests and their army of lobbyists. How about parliamentary democracy as an anodyne to plutocracy?

Montesquieu, along with Voltaire, is credited with having introduced Locke's liberalism into French political thought. Montesquieu thought that he detected in the evolving English constitutional system the existence of separate executive, legislative and judicial functions. His ideas proved to be extremely influential with Franklin, Adams, Hamilton, Jefferson and Madison.

Montesquieu argued that "When the legislative and executive powers are united in the same person, or in the same body of magistrates, there can be no liberty..." However, Montesquieu misunderstood the English parliamentary system, in which over time the executive and legislative functions were combined in the person of the prime minister while the Law Lords, as Britain's High Court, exercised legislative as well as judicial functions as members of the House of Lords. In advocating that division of powers, Montesquieu drew upon then current in English liberal political thought, but if we accept at face value his denial - and apparently yours -that liberty can exist where political power is not diffused, neither the government of ancient Athens, nor the present government of the United Kingdom could be considered to be democracies.

No, I do not want a theocracy, nor I am naive enough to believe that our incorrigible political system can be reformed given the power of status-quo and the insuperable obstacles to a set of constitutional amendments (Yes, the Founders rigged the system at the very beginning). But as a supporter of the democratic project, I think that transparency, accountability, equal treatment of all citizens, and deference to the will of the people are values still worth advocating.
the notion that the american people are sovereign is simply untrue. the usa is not a democracy, by intent of the writers, who were explicit in their defense of the wealthy against the majority.

trying to twist the activity of the american government into some pseudo-democratic behavior is foolish if democracy is your goal, however well-meaning your intent.

this well-meaning intent is commonly used to get a particular result without having to examine the need for a democratic constitution. getting such a constitution is 'too hard' or at least would take so long as to be unsatisfying to the not-so well intentioned, who want what they want, and now!