At this point it is useful to return to the Critical Legal Studies Movement. Much of the analysis of the Critical Legal Studies Movement focuses on the notion of a ‘fundamental contradiction’. It is held that indeterminacy in the law is a by-product of fundamentally irreconcilable postulates of liberal ideology. For Duncan Kennedy ‘the goal of individual freedom is at the same time dependent on and incompatible with the communal coercive action that is necessary to achieve it’.[1] The irreconcilability of the individual and the community in liberal political theory is said to pervade all legal doctrines in some way, shape or form, and as such ‘a valid, clear rule may be inapplicable due to the need to apply a narrow exception or standard so as to realize the purpose of the rule’[2].
Kennedy invites us to ‘[s]uppose that the fundamental contradiction has “always” existed, in its present degree of intensity and pervasiveness’, which therefore makes us wonder why ‘it has either not been experienced at all, or not acknowledged by any of the succeeding generations of Western Leading thinkers … of the very recent past’. He further invites us to suppose that ‘there have existed processes of mediation, or denial’[3] that served to ‘hide or disguise it from those engaged in the enterprise of legal thought’.[4] From a Marxist standpoint this position is eminently worthy of critique, Brian Leiter has described Kennedy as a ‘philosophical liberal who views the ‘conflict’ between individual and society as a perennial feature of the human situation’[5] who has ‘abandoned all the philosophical content of genuine antiliberal positions’.[6]
However, the rational kernel of this position can serve as a starting point for a Marxist account, provided its flaws are properly addressed. Kennedy’s line can be critiqued on two basic fronts. Firstly, there is the problem that he (like Roberto Unger) ‘presents his favoured principles and disfavoured counter-principles as universal: he gives no indication of their genesis or the conditions of their existence’.[7]
This criticism is not entirely fair, as it is possible to – even on Kennedy’s own terms – to find an account for the conditions of the existence of the fundamental contradiction. Although Kennedy asks us to ‘[s]uppose that the fundamental contradiction has “always” existed’ he immediately posits that this contradiction has been historically mediated and hence ‘hidden’. If a contradiction is ‘mediated’ and hidden it is not ‘active’, and therefore has no effect upon the law – if this is the case this then materially speaking there is no contradiction at all. If this is the case then there must be some reason why it becomes active. This explicitly opens the door for a materialist account of the conditions that allow it to become active – in effect the conditions of its genesis.
The stronger critique is the second one, that ‘in Critical Legal Theory, abstract notions such as ‘individualism’ and ‘altruism’ have come to be seen as producing contradictions in their own right qua ideas’.[8] From a Marxian standpoint this is obviously insufficient, as a Marxist account as its prime role is to show ‘how theoretical problems are generated from the relations between individuals in society’. One can easily reconstruct Kennedy’s account by integrating it within a historical materialist framework. A Marxist account would address the two problems together, as inseparable moments in a historical movement. For China Miéville the basic Marxist position is that the ‘social relations of general commodity production are the foundation for liberalism and its contradictions’.[9] This analysis provides a starting point, however much more detail is required; one must conduct a historical analysis of the development of these social relations, so as to see how they relate the fundamental contradiction.
Much of the analysis has already been laid out in this piece. The basic account of how the transition from liberalism to feudalism provides a background theoretical and historical account. Such an account is further fleshed out in Marx’s account of pre-capitalist societies in the Grundrisse.[10] For Marx ‘human beings become individuals only through the process of history. He appears originally as a species-being [Gattungswesen], clan being, herd animal’[11], in this context the fundamental contradiction cannot be active, since the individual is mediated through the community. This is mirrored in the notion of hereditary privilege and custom. However, as has previously been outlined ‘[e]xchange … makes the herd-like existence superfluous and dissolves it’.[12] Such an analysis is necessary but not sufficient for a Marxian account of the fundamental contradiction. Although it has posited how individuals might well suddenly come into conflict one would imagine that since the ‘community’ has been dissolved there is suddenly nothing that conflict with these individuals.
Of course, this notion is premised on the idea that the community that remains is simply an aggregation of these individual wills and therefore has no ‘collective’ aspect. This is patently false. In fact, the Marxist position is much more complicated than this. A Marxist approach does not hold that the ‘organic community’ is the only form of ‘collectivity’ that exists, thus the abolition of this community and the transformation of its constituents into individual commodity bearers (and consequently legal subjects) does not mean that society has been rendered more individualistic. In fact the development of the capitalist economy, even at its most basic has a very different result. In Capital, Marx outlines the process whereby capitalist production develops from manufacture. The key element in this process is the drawing together of labour under capital – ‘the laws of the production of value are only fully realised for the individual producer, when he produces as a capitalist and employs a number of workmen together, whose labour its collective nature is at once stamped as average social labour’.[13] Thus capital, as a social relation – even whilst it is dissolving ‘the herd-like existence’ – requires the drawing together of people in cooperative endeavour
Furthermore, the historical development of the capitalist economy has led to an ever greater development in communication and socialisation. As Marx and Engels famously put it in the Manifesto of the Communist Party:
The bourgeoisie keeps more and more doing away with the scattered state of the population, of the means of production, and of property. It has agglomerated population, centralised means of production … The necessary consequence of this was political centralisation. Independent, or but loosely connected provinces, with separate interest, laws, governments and systems of taxation become lumped together[14]
The advance of capitalism has facilitated greater and greater intercourse between people and nations, developing as it has new forms of communication as a necessity for economic intercourse. Yet simultaneously with this development it continuously posits individuals (both economically and legally) as isolated subjects, herein lies the materialist explanation of the fundamental contradiction. Marx and Engels recognised that this contradiction was important, and that it operated on both a micro and macro level in capitalist society. Thus, in his discussion of cooperation Marx noted that ‘[b]eing independent of each other, the labourers are isolated persons, who enter into relations with the capitalist but not with one and another. This co-operation begins only with the labour process’.[15]
Engels is much more forthright in dealing with this contradiction, and deals with as a global contradiction. For Engels ‘production itself had become in essence socialised. But they were subjected to a form appropriation which presupposes the private production of individuals’, this contradiction ‘contains the germ of the whole of the social antagonisms of today’[16]. In fact, rather serendipitously Engels refers to this as the ‘[f]undamental contradiction’.[17] A Marxist account therefore locates the contradiction giving rise to indeterminacy in the law firmly within the realm of commodity production. Commodity production necessarily posits individuals as isolated subjects, whilst simultaneously developing an ever more socialised form of production and society, as this develops the two come into irreconcilable conflict, which is itself manifested in other social forms. In this way the conflict between the ‘individual’ and society is historicised and placed firmly within the realm of the material. One can also explain why indeterminacy did not necessarily plague all other legal systems, as it is only upon the generalisation of commodity exchange (i.e. capitalism) that the ‘community’ is destroyed concurrently with an increasing socialisation of all aspects of life.
Such an analysis is not entirely ignored in Pashukanis’, who recognised that the law is ‘a form of external authoritative regulation and a form of subjective private autonomy’. This analysis is carried further and beautifully linked with the notion of a fundamental contradiction in capitalist commodity exchange when Pashukanis puts forward the position that law ‘appears both as the basis of social organization and as the means for individuals “to be disassociated, yet integrated in society”’[18]. What is particularly interesting is that Pashukanis seems to notice the inherently contradictory position of the commodity form and the legal form, insofar as both posit an isolated individual subject yet this subject is necessarily posited in terms of another subject.
[1] Kennedy, 28 Buff. L. Rev. 205 1978-1979, Structures, p.210
[2] Martii Koskenniemi, ‘And by Their Acts You Shall Know Them…(And Not by their Legal Theories), EJIL 15 (2004) 839, at p.850
[3] Kennedy, Structures 213
[4] Kennedy, Structures 214
[5] Leiter, 1997 17 Oxford J. Legal Stud. 367, p.383
[6] Leiter, 1993-1994 142 U. Pa. L. Rev. 549, p.574
[7] David Jabbari, From Criticism to Construction in Modern Critical Legal Theory, 1992 12 Oxford J. Legal Stud. 509, p.519
[8] Jabbari, p.541
[9] Mieville, BER 54
[10] Marx-Engels Reader, p.261-276
[11] MER, p.262
[12] MER, p.262
[13] Capital, p.196
[14] MER, p.477
[15] Capital, 204
[16] MER 704
[17] MER 717
[18] GTLM 70
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