When Antonin Scalia was appointed to the Supreme Court in 1986, the notion that Congress, the federal government or the States were constitutionally prohibited from imposing all sorts of discriminatory laws, policies and practices on nonheterosexual people solely because of those people’s sexual orientation would have struck most legally literate observers as fanciful if not absurd. Most notably in 1976, the Supreme Court had summarily upheld (425 U.S. 901 (1976)) a 2-1 Court of Appeals judgment upholding Virginia’s criminalization of male to male sexual relations; Doe v. Commonwealth’s Attorney, 403 F. Supp. 1199 (1975). On the state of the law on this issue up to the late 1970s see especially Rhonda Rivera,
It is hardly a revelation to note that Justice Scalia saw few constitutional barriers to such discriminatory treatment, whether in federal or state law. Scalia sat in a cluster of notable cases involving sexual orientation discrimination while he served on the Supreme Court, running from 515 U.S. 557 (1995). The court was Rehnquist, C.J. (Nixon/Reagan 1972/1986), Stevens (Ford 1975), O’Connor (Reagan 1981), Scalia (Reagan 1986), Kennedy (Reagan 1988), Souter (Bush 1990), Thomas (Bush 1991), Ginsburg (Clinton 1993, and Breyer (Clinton 1994). 576 (U.S.), 135 S. Ct. 2584_(2015). The list is not exhaustive. For a much more thorough analysis of the first half of Scalia’s tenure on the Court see Joyce Murdoch & Deb Price, Courting Justice (2002). Such comments came predictably, from right-leaning blogs and magazines;
478 U.S. 186 (1986). A transcript of the confirmation hearings is available at Senator BIDEN. Do you believe that there is such a thing as a constitutional right to privacy, not delineating whether, for example, the right to terminate a pregnancy relates to the right to privacy or the right to engage in homosexual activities in your home is a right to privacy, or the right to use contraceptives in your home is a right—but, in a philosophic sense, is there such a thing as a constitutionally protected right to privacy? Judge SCALIA. I don’t think I could answer that, Senator, without violating the line I’ve tried to hold.
For a variety of perspectives see David A.J. Richards, The Sodomy Cases: Chief Justice Burger and Justice Powell filed concurring opinions. Brennan (Eisenhower 1956), White (Kennedy 1962), Marshall (Johnson 1967), Burger (Nixon 1969) Blackmun (Nixon, 1970), Rehnquist (Nixon 1972), Powell (Nixon 1972), Stevens (Ford 1975), and O’Connor (Reagan 1981).
The easy assumption is that the ratio of 760 F 2d. 1202 (7th Cir. 1985). 478 U.S. 186, 199 (1986). This case is no more about “a fundamental right to engage in homosexual sodomy,” as the Court purports to declare,
Justice White’s majority opinion however presented the question in much narrower terms:
The issue presented is whether the Federal Constitution confers a fundamental right upon homosexuals to engage in sodomy…. Justice White presumably meant this to read ‘to engage [R]espondent would have us announce, as the Court of Appeals did, a fundamental right to engage in homosexual sodomy. This we are quite unwilling to do. 478 U.S. 186, 191 (1986).
Having defined the question in that way, Justice White was able to conclude that none of the by then long and eclectic line of privacy-liberty case law On inter alia, schooling and educ. Meyer v. Nebraska, 262 U.S. 390 (1923). Pierce v. Soc’y of Sisters, 268 U.S. 510 (1925): sterilization, Skinner v. Oklahoma, 316 U.S. 535 (1942): and contraception and abortion Griswold v. Connecticut 381 U.S. 479 (1965). Eisenstadt v. Baird, 405 U.S. 438 (1972). Roe v. Wade, 410 U.S. 113 (1973). Justice White lists the various laws, but does not explore what ‘sodomy’ meant in each of them, or whether such laws proscribed just homosexual activity or included heterosexual behavior as well. 302 U.S. 319, 325-26 (1937). 431 U.S. 494, 503 (1977).
The majority judgment is very cursory. It certainly makes clear that there is no need for the Court to subject Georgia law to strict scrutiny, and rather suggests that even if the law were subject to rational basis review no argument could be made against its constitutionality: 478 U.S. 186, 196 (1986). [R]espondent asserts that there must be a rational basis for the law, and that there is none in this case other than the presumed belief of a majority of the electorate in Georgia that homosexual sodomy is immoral and unacceptable. This is said to be an inadequate rationale to support the law. The law, however, is constantly based on notions of morality, and if all laws representing essentially moral choices are to be invalidated under the Due Process Clause, the courts will be very busy indeed… . Even respondent makes no such claim, but insists that majority sentiments about the morality of homosexuality should be declared inadequate. We do not agree, and are unpersuaded that the sodomy laws of some 25 States should be invalidated on this basis.
The majority in effect upheld a State law other than the one before it. But in doing so the majority confirmed that it was constitutionally quite acceptable for a political majority in a State to attach severe sanctions to homosexual behavior, for no reason other than that the majority found homosexuality morally distasteful, so long as that majority sentiment was shared and had been given legal effect by many other State majorities. For a fascinating ‘inside’ view of the dynamics of the decision-making process in
The dissenting view rested on the premise that the Georgia law interfered not with a right to homosexual sodomy, but with: “the fundamental interest all individuals have in controlling the nature of their intimate associations with others.” This case involves no real interference with the rights of others, for the mere knowledge that other individuals do not adhere to one’s value system cannot be a legally cognizable interest,
While the majority judgment affirmed the constitutionality of legislation criminalizing gay sexual activity, in the years immediately following
Justice Scalia was a silent adherent to a unanimous court opinion in 515 U.S. 557 (1995). The court was Rehnquist, C.J. (Nixon/Reagan 1972/1986), Stevens (Ford 1975), O’Connor (Reagan 1981), Scalia (Reagan 1986), Kennedy (Reagan 1988) Souter (Bush 1990), Thomas (Bush 1991), Ginsburg (Clinton 1993), and Breyer (Clinton 1994), JJ. On the positions of the individual Justices prior to the judgment being written
The Veterans Council had refused to allow GLIB to march in the parade. GLIB then sued the Veterans Council under the Massachusetts public accommodations law, which prohibited: “[A]ny distinction, discrimination or restriction on account of [specified criteria] relative to the admission of any person to or treatment in any place of public accommodation, resort or amusement”. Mass. Gen. Laws s.272.98 (1992); Irish-Am. Gay, Lesbian and Bisexual Group of Boston v. City of Boston, 418 Mass. 238, 636 N.E. 2d 1293 (Mass. 1994).
Rather curiously, on the Veteran Council’s appeal to the Supreme Court, GLIB did not argue the case on the basis that the Veterans Council’s activities amounted to state action (through the license granted by the city) under the Fourteenth Amendment, The point had been raised and lost in the trial court. The argument would have been a strong one in the light of such authorities as Essentially the argument successfully made in respect of a challenge to racial discrimination by a nominally private body in
The Supreme Court also proceeded on the basis that – as a matter of fact – the Veterans Council did not and would not exclude any individual from the parade because of her sexual orientation; 5 1 5 U.S. 557, 572 (1995). 5 1 5 U.S. 557, 575 (1995).
Whether (some members of) the Court designedly obscured or displaced the sexual orientation discrimination dimension of The Veterans Council did not expressly root its arguments in the freedom of religion clause of the First Amendment, but the possibility of deploying such arguments to attack state law prohibiting sexual orientation discrimination laws was well established by that time; see for example Lucien Dhooge,
The Court, although its composition was unchanged, could not maintain a united front just a year after 517 U.S. 620 (1996).
In a nice illustration of the often fragmented nature of the governmental system in the United States, the titular ‘defendant’ in the case was Roy Romer, the then (Democrat) Governor of Colorado. Romer found himself defending the constitutionality of a state constitutional provision which he had opposed and campaigned against prior to its adoption. The provision, known as ‘Amendment 2’ was adopted in 1992. Colorado uses the initiative device for constitutional reform (ConstitutionArt V s. 1; Neither the State of Colorado, through any of its branches or departments, nor any of its agencies, political subdivisions, municipalities or school districts, shall enact, adopt or enforce any statute, regulation, ordinance or policy whereby homosexual, lesbian or bisexual orientation, conduct, practices or relationships shall constitute or otherwise be the basis of or entitle any person or class of persons to have or claim any minority status, quota preferences, protected status or claim of discrimination. This Section of the Constitution shall be in all respects self-executing.
Amendment 2 was subject to injunctive litigation in the state courts before it came into effect. Richard Evans, a gay man, was the lead plaintiff in the action, although he was joined by a variety of other individuals, pressure groups and local municipalities. Denver, Boulder and Aspen (all liberal enclaves within the State) had already enacted antisexual orientation discrimination ordinances. Amendment 2 was in part a backlash from the conservative heartlands of Colorado against such metropolitan cultural initiatives. For an analysis of the state of equal protection jurisprudence at this time see especially, Mark Strasser,
The case was taken on appeal to the United States Supreme Court, being argued in October 1995 and decided in May 1996. The Colorado Supreme Court’s judgment was upheld by a 6 (Kennedy, Stevens. O’Connor, Souter, Ginsburg and Breyer, J.J.) to 3 (Rehnquist, C.J., Scalia and Thomas, J.J.) majority. The majority upheld the Colorado Supreme Court’s decision that Amendment 2’s requirement that non-heterosexuals had to seek through constitutional amendment what all other groups could achieve through ordinary legislative or governmental processes was properly seen as infringing upon a ‘fundamental right’. The conclusion seemed however to rest at least implicitly on a suggestion that sexual orientation should be recognized as a suspect category – and so a trigger for strict scrutiny – for equal protection purposes. Formally however, the majority view on the equal protection question was that Amendment 2 could not even pass rational basis scrutiny because it amounted in essence to a majoritarian attempt to stigmatize and disfavor a specific group. The majority invoked the decision in 413 U.S. 528, 534 (1973). [I]f the constitutional conception of ‘equal protection of the laws’ means anything, it must at the very least mean that a bare … desire to harm a politically unpopular group cannot constitute a
At its core, Kennedy’s opinion appeared to assert that a State had no constitutional capacity to allow its citizens to manifest in law their ill-will or bigotry toward a clearly defined sub-group, irrespective of how many of the State’s citizens endorsed that particular point of view.
Justice Scalia’s opinion for the dissenters might be thought at its strongest when it takes the majority to task for its failure to engage at all with
Initially one might think Scalia is on firmer ground when he makes the observation that several States have rendered polygamy unlawful except through the mechanism of constitutional amendment. The gradual shift towards acceptance of this perspective among the U.S. medical profession – and its more gradual infiltration into judicial thinking – is incisively traced by Richard Posner, Sex and Reason (1992) ch.11. The Court’s opinion contains grim, disapproving hints that Coloradans have been guilty of “animus” or “animosity” toward homosexuality, as though that has been established as un-American. Of course it is our moral heritage that one should not hate any human being or class of human beings. But I had thought that one could consider certain conduct reprehensible-murder, for example, or polygamy, or cruelty to animals-and could exhibit even “animus” toward such conduct. Surely that is the only sort of “animus” at issue here: moral disapproval of homosexual conduct. 517 U.S. 620, 644 (1996).
That Scalia can equate a person’s consensual sexual activities with committing murder is better described as unhinged than unsound. The comparison with animal cruelty is of similar quality, if of lesser degree, and the inapposite nature of the homosexuality/polygamy analogy has already been noted.
A subsequent passage is striking more for its constitutional illiteracy than its logical shortcomings. In criticizing the majority view that subjecting gay people to an atypically onerous lawmaking process is constitutionally objectionable, Scalia offers the following proposition:
What the Court says is even demonstrably false at the constitutional level. The Eighteenth Amendment to the Federal Constitution, for example, deprived those who drank alcohol not only of the power to alter the policy of prohibition
This is a remarkably silly observation. It ignores of course the rather basic point that while the Colorado Constitution is subject to the limits of the national Constitution, the national Constitution is a legal construct of unlimited competence. No provision of the Constitution can be argued to be unconstitutional.
While Scalia castigates the majority for assuming that the people who voted for Amendment 2 were motivated by animus towards homosexuality, he does not trouble himself to offer any evidenced explanation of just what that motivation was. Nor does Scalia bother to disguise his own clear ‘animus’ towards homosexuality, which rather suggests that if he had even addressed the point that his judicial role would require him to cast aside his own cultural opinions while forming his judgment he had decided there was no need to do so. The comparison of homosexuality to murder was remarked upon above. In a similarly derogatory vein, when touching upon the issue of welfare support for widowed spouses, Scalia equates the “‘life partner”’ (Scalia J.’s “…”) of a gay person with a heterosexual person’s ‘long time roommate’. The “…” themselves betoken an obvious distaste for same-sex coupledom, while the suggestion that such a couple are in an analogous position to ‘room-mates’ is a manifest belittling of gay relationships. The use of “….” as a means to connote disdain for the litigants also appears whenever Scalia mentions the notion of sexual “orientation”, something which he seems to equate with what he later refers to – again in “…” - as an “alternative life style”. Repeatedly, but not exclusively, at 517 U.S. 620, 643 (1996). The alternative life style label is at 645.
Matters of style shade back as well into questions of substance. Scalia devotes much of his judgment to asserting that the only effect of Amendment 2 is to make it harder for gay people to gain ‘preferential treatment’. Especially at
Scalia’s major concern however seems to be that the Court is faced with a conspiracy between the unholy alliance of an unrepresentative lawyer elite which is improperly sympathetic to sexual orientation equality, and a disproportionately powerful gay mafia: He is appalled for example that most law schools do not permit sexual orientation discrimination in their hiring policy, even though – once again grasping for the absurd – it is apparently acceptable for them not to hire someone because inter alia he [sic] ‘eats snails’; The problem (a problem, that is, for those who wish to retain social disapprobation of homosexuality) is that, because those who engage in homosexual conduct tend to reside in disproportionate numbers in certain communities, see Record, Exh. MMM, have high disposable income, see ibid.; App. 254 (affidavit of Prof. James Hunter), and, of course, care about homosexual-rights issues much more ardently than the public at large, they possess political power much greater than their numbers, both locally and statewide. Romer v. Evans, 517 U.S. 620, 644-45 (1996) (Scalia, J., dissenting).
All in all, the dissent is not very impressive stuff.
Scalia merely assented to the majority judgment in 530 U.S. 640 (2000). On Mr. Dale’s view of the case – and of the Boy Scouts – 5 1 5 U.S. 557, 559 (1995).
Mr. Dale had by all accounts been an extremely successful scout. His difficulties with the organization began when, having moved on to university he came out not just to his family and friends but to the wider public by involving himself in various gay-rights lobbying activities. This evidently came to the attention of the Boy Scouts of America, which promptly expelled him from the organization. The New Jersey courts, undeterred it seems by
The Supreme Court, unchanged in composition since
The majority saw no difference between the issues before the Court in The Boy Scouts asserts that homosexual conduct is inconsistent with the values embodied in the Scout Oath and Law, particularly with the values represented by the terms “morally straight” and “clean”. 530 U.S. 640, 650 (2000) (Rehnquist, C.J.). Presumably no irony was intended in the Boy Scouts’ choice of key words.
Requiring the Boy Scouts to retain Mr. Dale as a member would compromise the clarity of this message, and thus fell foul of the Boy Scouts’ First Amendment entitlements vis-à-vis the State.
The dissenters drew a bright line between the Dale’s inclusion in the Boy Scouts is nothing like the case in Hurley. His participation sends no cognizable message to the Scouts or to the world. Unlike GLIB, Dale did not carry a banner or a sign; he did not distribute any factsheet; and he expressed no intent to send any message. If there is any kind of message being sent, then, it is by the mere act of joining the Boy Scouts. Such an act does not constitute an instance of symbolic speech under the First Amendment. 530 U.S. 640, 694-95 (2000) per Stevens, J.
The judgment in
One might instinctively think there is something problematic about a constitutional order resting on deeply entrenched moral norms in which the final appellate court can hold that within the space of twenty years a previous judgment on an important issue can and should be overturned. Such a state of affairs might suggest a distinct lack of certainty in the constitution’s content. Concerns of that sort would obviously be mitigated as a matter of practicality if such reversals occurred very infrequently. And as a matter of doctrine one might think that the concern should be further attenuated if the previous judgment is reversed not because it is wrong now; but that it was wrong when it was decided. The most spectacular example is surely the court’s 1942 decision in 539 U.S. 558 (2003).
The bench in
The adherents to Kennedy’s opinion followed the methodology of Justice Blackmun‘s dissent in That statement, we now conclude, discloses the Court’s own failure to appreciate the extent of the liberty at stake. To say that the issue in
Having criticized the
The [1981] ECHR 5. 505 U.S. 833 (1992). These matters, involving the most intimate and personal choices a person may make in a lifetime, choices central to personal dignity and autonomy, are central to the liberty protected by the Fourteenth Amendment. At the heart of liberty is the right to define one’s own concept of existence, of meaning, of the universe, and of the mystery of human life. Beliefs about these matters could not define the attributes of personhood were they formed under compulsion of the State. 505 U.S. 833, 851 (1992).
Justice O’Connor, while concurring in the result, based her judgment on the Equal Protection Clause because the Texas statute, unlike the Georgia law challenged in On the internal dynamics of the judgments
Scalia had not set the intellectual bar for dissenting judgments very high in
The judgment begins with an implicit demonization of the litigants who have had the apparent temerity to challenge the rectitude of the 539 U.S, 558, 586 (2003). The use of ‘crusades’ presumably being intended to denote ideological extremism.
As the opinion proceeds, Scalia continues to indulge his fondness for inappropriate metaphor. While he no longer brackets gay sex with murder, he does portray it in the same light for the purposes of majoritarian proscription as, inter alia, “prostitution” and “recreational use of heroin”, “adult incest” and “obscenity” and “child pornography” and “bestiality.” 539 U.S. 558, 592, 598 & 599 (2003) respectively.
Nor, he contends, could any credible argument be made that such laws are empirically redundant or obsolete. Scalia notes that he has uncovered: “203 prosecutions for consensual adult homosexual sodomy reported…from the years 1880-1995.”
Scalia then matches ludicrous metaphor with ludicrous hyperbole in a cringeful echo of his opinion in This effectively decrees the end of all morals legislation. If, as the court asserts, the promotion of majoritarian sexual morality is not even a legitimate state interest, none of the above mentioned laws [inter alia prostitution, adult incest and child pornography] can survive rational basis review.
That there are many ways of ‘promoting’ majoritarian sexual morality that do not entail criminalizing people whose sexual preferences do not follow majoritarian tastes is a point on which Scalia does not dwell. His main concern however appears to be the implications that the majority opinion has for the States’ capacity to prohibit same-sex marriage:
Today’s opinion dismantles the structure of constitutional law that has permitted a distinction to be made between heterosexual and homosexual unions, insofar as formal recognition in marriage is concerned. If moral disapprobation of homosexual conduct is “no legitimate state interest” for purposes of proscribing that conduct,
Scalia’s views on that specific issue are entertainingly revealed in an account of a moot he judged at NYU law school in 1996. Murdoch & Price,
The specific target of the litigation in 570 U.S.—, 133 S. Ct. 2675 (2013). For a more detailed analysis, In determining the meaning of any Act of Congress, or of any ruling, regulation or interpretation of the various administrative bureaus and agencies of the United States, the word ‘marriage’ means only a legal union between one man and one woman as husband and wife, and the word ‘spouse’ refers only to a person of the opposite sex who is a husband or wife”.
S.3 was intended to apply to all federal measures in which marriage was a relevant criterion. It was presumably designed to disqualify same sex spouses from receiving any benefits or other favorable treatment which Congress granted to married couples. No States actually recognized same sex marriage at that time, and the Act appeared to be a pre-emptive strike lest any State (or perhaps Canada) should do so in future. The bill had been approved by 342–67 in the House, and by 85-14 in the Senate. For a brief recall of some of the opposing voices see The weight of votes for the measure was clearly more than sufficient to overturn a Presidential veto.
The bill’s proponents in Congress were manifestly motivated by the animus (homophobic bigotry is perhaps the more apt descriptor) which had escaped Scalia’s attention in The very foundations of our society are in danger of being burned..… The flames of hedonism, the flames of narcissism, the flames of self-centered morality are licking at the very foundation of our society: the family unit. Cong. Rec. (H 4782; July 12, 1996). See also the speech of Cliff Stearns, (Rep., Fla) speaking to Barney Frank, the gay Democrat from Massachusetts: “You do not threaten my marriage but you do threaten the moral fiber that keeps this nation together. You threaten the future of families which have traditional marriage at their very heart…”. (142 Cong. Rec. (H 7488; July 12, 1996).
Congressman Funderbunk (Republican North Carolina) had apparently not anticipated the judgment in 142 Cong. Rec. (H 7487; July 12, 1996).
The few Democrats who opposed the bill saw no bona fide motive behind it. Senator Charles Robb (Democrat, Virginia) announced “I feel very strongly that this legislation is fundamentally wrong, and feeling as I do it would not be true to my conscience or my oath of office if I fail to speak out against it.” 142 Cong. Rec. (S 10121; Sept. 10, 1996). 142 Cong. Rec. (S 10065; Sept. 9, 1996). 142 Cong. Rec. (S 10121; Septe. 10, 1996).
DOMA’s supporters had accurately anticipated that States would begin to legalize gay marriage however. By 2013, 13 States (and Washington DC) had legislated to allow same-sex marriage, California, Connecticut, Delaware, Iowa, Maine, Maryland, Massachusetts, Minnesota, New Hampshire, New York, Rhode Island, Vermont, and Washington.
The composition of the Court had changed notably since
Given his judgment in
To an extent, the majority sidestepped that historically difficult question by focusing on the motivation that underlay DOMA. Drawing on the Congressional debates, Kennedy saw little scope to doubt that those motives were: “both moral disapproval of homosexuality, and a moral conviction that heterosexuality better comports with traditional (especially Judeo-Christian) morality”; and to protect: “the traditional moral teaching reflected in heterosexual-only marriage laws”. 570 U.S.—, 133 S.Ct. 2675, 2693 (2013) (Kennedy, J.).
This seemed to be Scalia’s primary concern in another hyperbolic, almost hysterical dissent. He was manifestly unconvinced by the majority’s assertion that its conclusion addressed only the constitutionality of DOMA:
In my opinion, however, the view that 570 U.S.—, 133 S.Ct. 2675, 2709 (2013) (Scalia, J. dissenting).
Scalia saw no meaningful barrier to altering the language used in the majority opinion to reach embrace state laws. If DOMA humiliates same sex spouses by according their relationship an inferior (i.e. married only for state law purposes) status, then it would seem logical that state laws prohibiting same-sex marriage entirely humiliates gay couples by according their relationships an inferior (i.e. non-married) status. That Scalia foresaw and vehemently disapproved of where the majority was likely to go in a subsequent case dealing with state laws perhaps explains in part the vitriolic nature of his dissent, although as noted above his opinions in both
His analytical starting point was a perfectly proper one; namely that the majority was overstepping the legitimate boundaries of its constitutional role by interfering in a political dispute that should be left to elected legislators to resolve. He was however unable and/or unwilling to make that point in a dispassionately judicial style:
This case is about power in several respects. It is about the power of people to govern themselves, and the power of this Court to pronounce the law. Today, opinion aggrandizes the latter, with the predictable consequence of diminishing the former. We have no power to decide this case. And even if we did, we have no power under the Constitution to invalidate this democratically adopted legislation. The Court’s errors on both points spring forth from the same diseased roots: an exalted conception of the role of this institution in America.
There is certainly some force in Scalia’s substantive point that the majority’s opinion is not securely rooted in authority, although expressing that view by deriding the opinion as “rootless and shifting”
Scalia does eschew in
It took barely a year for Scalia’s prediction in 576 U.S.—, 135 S.Ct. 2584 (2015). The facetiously inclined might note that State laws restricting marriage to that between ‘a man and a woman’ do not prevent bi-sexuals marrying each other, nor a lesbian marrying a gay man. And insofar as such couples might raise children in a long term settled relationship, such marriages would presumably hit all of the right buttons of ‘traditional’ views as to what marriage is and what marriage is for. Which presumably – at least at present – enables States to retain restrictions based on, inter alia, age, mental competence, consanguinity and polygamy.
Justice Kennedy presents marriage as an evolving social phenomenon. This was presumably done to pre-emptively rebut the argument that the ‘liberties’ embraced by the Fourteenth Amendment comprised only those things that had a longstanding empirical root in the fabric of American life; a quality which same-sex marriage obviously lacked:
…[M]arriage was once viewed as an arrangement by the couple’s parents based on political, religious, and financial concerns; but by the time of the Nation’s founding it was understood to be a voluntary contract between a man and a woman‥… As the role and status of women changed, the institution further evolved. Under the centuries-old doctrine of coverture, a married man and woman were treated by the State as a single, maledominated legal entity….As women gained legal, political, and property rights, and 576 U.S.—, 135 S.Ct. 2584, 2595 (2015) (Kennedy, J. for the Court).
This presumption of constant evolution enables the majority to assert that the gender identity of spouses is an ‘aspect’ - and a ‘deep’ aspect – of marriage, but is not an
The majority offers a similarly ‘evolutionary’ perspective on the issue of ‘equal dignity’ by equating the long term rejection of the subordinate status of women vis-à-vis men with the more recently emerging attitudinal changes in modern American society to homosexuality:
Until the mid-20th century, same-sex intimacy long had been condemned as immoral by the state itself in most Western nations, a belief often embodied in the criminal law. For this reason, among others, many persons did not deem homosexuals to have dignity in their own distinct identity….Same-sex intimacy remained a crime in many States… For much of the 20th century, moreover, homosexuality was treated as an illness….Only in more recent years have psychiatrists and others recognized that sexual orientation is both a normal expression of human sexuality and immutable….
After rooting this notion of ‘dignity’ in the 1960s contraception cases, Justice Kennedy then finds it having been applied, albeit not under that label, in three ‘marriage cases’ in which State prohibitions were invalidated. In the first, 388 U.S. 1 (1967). 434 U.S. 374 (1978). 482 U.S. 78 (1978).
Scalia’s dissent is notably short in [P]ublic debate over same sex marriage displayed American democracy at its best. Individuals on both sides of the issue passionately but respectfully attempted to persuade their fellow citizens to accept their views. Americans considered the arguments and put the question to a vote… . 576 U.S.—, 135 S.Ct. 2584, 2627 (2015) (Scalia, J., dissenting).
Silly metaphor has also been expunged from Scalia’s analysis. There is no suggestion of that prohibiting murder, incest or prostitution has anything valuable to tell us about whether we might also prohibit sexual orientation discrimination. Indeed, there is even a suggestion that Scalia is acknowledging the stylistic and substantive excesses of his own opinions in Today’s decree says that my Ruler, and the Ruler of 320 million Americans coast-to-coast, is a majority of the nine lawyers on the Supreme Court. The opinion in these cases is the furthest extension in fact—and the furthest extension one can even imagine—of the Court’s claimed power to create “liberties” that the Constitution and its Amendments neglect to mention. This practice of constitutional revision by an unelected committee of nine, always accompanied (as it is today) by extravagant praise of liberty, robs the People of the most important liberty they asserted in the Declaration of Independence and won in the Revolution of 1776: the freedom to govern themselves.
The crux of this argument in substantive terms is of course simple. It is very hard credibly to view same sex marriage as a liberty in the orthodox 576 U.S.—, 135 S. Ct. 2584, 2630 n. 22, 2630, 2629 (2015). The Supreme Court of the United States has descended from the disciplined legal reasoning of John Marshall and Joseph Story to the mystical aphorisms of the fortune cookie … …. Of course the opinion’s showy profundities are often profoundly incoherent. “The nature of marriage is that, through its enduring bond, two persons together can find other freedoms, such as expression, intimacy, and spirituality.” (Really? Who ever thought that intimacy and spirituality [whatever that means] were freedoms? And if intimacy is, one would think Freedom of Intimacy is abridged rather than expanded by marriage. Ask the nearest hippie. … Rights, we are told, can “rise … from a better informed understanding of how constitutional imperatives define a liberty that remains urgent in our own era.” (Huh? How can a better informed understanding of how constitutional imperatives [whatever that means] define [whatever that means] an urgent liberty [never mind], give birth to a right?)… . … [T]o allow the policy question of same-sex marriage to be considered and resolved by a select, patrician, highly unrepresentative panel of nine is to violate a principle even more fundamental than no taxation without representation: no social transformation without representation… But what really astounds is the hubris reflected in today’s judicial Putsch… .
There are also substantive shortcomings in Scalia’s judgment. Although he does not engage with the animus argument, he offers no explanation of why the States that prohibited same sex marriage chose to do so. That the relevant majorities in each State did do so is apparently all that is required. The main weakness in the judgment however is the way in which Scalia continually misrepresents the nature of ‘the People’. Scalia constantly equates ‘the People’ in the sense of the Article V amendment process (ie ‘the People’ with the power to amend the constitution) with the United States’ fifty geographically discrete lawmaking majorities which pass legislation or constitutional amendment under State constitutions. But these majorities are obviously not ‘the People’ in a sovereign sense. They are no more than a cluster of ‘mini-Peoples’, many of them comprising no more than a tiny minority of the true ‘People’. That ‘People’ can reverse the majority decision in
Scalia manages to match substantive nonsense with stylistic excess in a section of his judgment in which he asserts that the majority are “… willing to say that any citizen who does not agree with that, who adheres to what was, until 15 years ago, the unanimous judgment of all generations and all societies, stands against the Constitution.”
This is also a remarkably foolish statement. One does not “stand against” the Constitution by advocating that its text be changed or its interpretation altered. The ability to make such arguments is a basic tenet of the entire constitutional system. Did critics of Dred Scott v. Sanford, 60 U.S. 393 (1857); Plessy v. Ferguson, 163 U.S. 567 (1896); Lochner v. New York, 198 U.S. 45 (1905).
Scalia concludes, with no apparent irony, with this criticism of the majority opinion:
The world does not expect logic and precision in poetry or inspirational pop-philosophy; it demands them in the law. The stuff contained in today’s opinion has to diminish this Court’s reputation for clear thinking and sober analysis. 576 U.S.–, 135 S. Ct. 2584, 2630 (2015).
’Clear thinking and sober analysis’ are without doubt traits demanded of judges, especially those who exercise as much power as the members of the United States Supreme Court. It is perhaps rather a shame that those qualities seemed to be in such short supply in Scalia’s own judgment in this case.
Insofar as one can find a constitutionally principled rationale underlying Scalia’s position in this line of cases, it presumably lies in his insistence on the need for the Supreme Court to acknowledge and to respect the dividing line between law and politics (and courts and politicians/electorates). He – along presumably with Rehnquist, Thomas and Alito – evidently roots his jurisprudence firmly in the appropriate sphere of judicial restraint in the face of majoritarian political lawmaking, while the shifting majorities who have disagreed with them are abandoning the proper judicial role to engage in not just un- but anti-‘democratic’ cultural engineering. The fascinating irony here is that a judge who eschews ‘politics’ produces judgments replete with substantive sentiments and styles of expression which fit more readily in the world of demagogic politicking than of dispassionate judicial analysis. The substantive analysis is shot through with misrepresentation of opposing argument and inapposite metaphor, while the style in which that substance is couched descends frequently into abuse, hyperbole and hysteria.
Were one to search for a judicial precursor of such judgments, the examples that spring most readily to mind are Roger Taney’s mendacious misuse of original intent jurisprudence in (1857) 19 Howard 393 The nature of and basis for Taney’s dishonesty are nicely unpicked by Donald Bogan, Nico Lang,