Reply to Muñoz

Q3 Social Sciences Review of Politics Pub Date : 2023-07-18 DOI:10.1017/S0034670523000025
Jonathan Ashbach
{"title":"Reply to Muñoz","authors":"Jonathan Ashbach","doi":"10.1017/S0034670523000025","DOIUrl":null,"url":null,"abstract":"I am grateful to Vincent Muñoz for his analysis and critique of my argument. It seems to me, however, that the two criticisms offered here fail to connect with the position I advance. Begin with the second and more fundamental point. Muñoz claims my argument is predicated upon redefining the term “jurisdiction” such that “the state’s absence of jurisdiction over subject matter X means the state cannot pass laws that adversely impact X” (351). I am not sure where this definition is coming from, but it is certainly not coming from me. Undoubtedly, governments may pass all manner of laws that negatively impact religion, on Madison’s terms. Madison’s own advocacy of secular state universities, for example, might well have some negative impact on religion by diverting promising candidates from religious institutions. Neither here nor anywhere else in his corpus, to my knowledge, does Madison make adverse impact a test of jurisdiction. What I did say was that government may not rule religious areas of life, either intentionally or unintentionally: “Something stronger than a duty merely to abstain from targeting religion flows naturally from Madison’s claims. Because reserved rights have not been granted to government, for Madison, the more natural implication is not that government may only infringe upon them if it does so unintentionally, but that government may not infringe upon them at all” (339). Government may not require individuals to take or abstain from actions in violation of their right of religious conscience merely out of oversight or because everyone else is required to do the same thing. Yet the legitimacy of such governmental requirements is the acknowledged upshot of Muñoz’s understanding of noncognizance and the Smith decision it supports. Instead, I present evidence that Madison believed government must actively respect the inalienable rights of conscience to the extent feasible. In short, the difference betweenMuñoz and myself is not that I am unfamiliar with his treatment of inalienable rights, as he suggests. As indicated in the passage just quoted, I agree with it and use it to advance my own case. Nor is the issue that we disagree on the meaning of jurisdiction. Muñoz characterizes the true definition well enough: it means that the state “lacks authority","PeriodicalId":52549,"journal":{"name":"Review of Politics","volume":"85 1","pages":"352 - 353"},"PeriodicalIF":0.0000,"publicationDate":"2023-07-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Reply to Muñoz\",\"authors\":\"Jonathan Ashbach\",\"doi\":\"10.1017/S0034670523000025\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"I am grateful to Vincent Muñoz for his analysis and critique of my argument. It seems to me, however, that the two criticisms offered here fail to connect with the position I advance. Begin with the second and more fundamental point. Muñoz claims my argument is predicated upon redefining the term “jurisdiction” such that “the state’s absence of jurisdiction over subject matter X means the state cannot pass laws that adversely impact X” (351). I am not sure where this definition is coming from, but it is certainly not coming from me. Undoubtedly, governments may pass all manner of laws that negatively impact religion, on Madison’s terms. Madison’s own advocacy of secular state universities, for example, might well have some negative impact on religion by diverting promising candidates from religious institutions. Neither here nor anywhere else in his corpus, to my knowledge, does Madison make adverse impact a test of jurisdiction. What I did say was that government may not rule religious areas of life, either intentionally or unintentionally: “Something stronger than a duty merely to abstain from targeting religion flows naturally from Madison’s claims. Because reserved rights have not been granted to government, for Madison, the more natural implication is not that government may only infringe upon them if it does so unintentionally, but that government may not infringe upon them at all” (339). Government may not require individuals to take or abstain from actions in violation of their right of religious conscience merely out of oversight or because everyone else is required to do the same thing. Yet the legitimacy of such governmental requirements is the acknowledged upshot of Muñoz’s understanding of noncognizance and the Smith decision it supports. Instead, I present evidence that Madison believed government must actively respect the inalienable rights of conscience to the extent feasible. In short, the difference betweenMuñoz and myself is not that I am unfamiliar with his treatment of inalienable rights, as he suggests. As indicated in the passage just quoted, I agree with it and use it to advance my own case. Nor is the issue that we disagree on the meaning of jurisdiction. Muñoz characterizes the true definition well enough: it means that the state “lacks authority\",\"PeriodicalId\":52549,\"journal\":{\"name\":\"Review of Politics\",\"volume\":\"85 1\",\"pages\":\"352 - 353\"},\"PeriodicalIF\":0.0000,\"publicationDate\":\"2023-07-18\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Review of Politics\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.1017/S0034670523000025\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"Q3\",\"JCRName\":\"Social Sciences\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Review of Politics","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1017/S0034670523000025","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"Q3","JCRName":"Social Sciences","Score":null,"Total":0}
引用次数: 0

摘要

我感谢文森特·穆尼奥斯对我的论点的分析和批评。然而,在我看来,这里提出的两项批评似乎与我提出的立场不符。从第二个更基本的观点开始。穆尼奥斯声称,我的论点是基于对“管辖权”一词的重新定义,即“国家对主题X缺乏管辖权意味着国家不能通过对X产生不利影响的法律”(351)。我不确定这个定义是从哪里来的,但肯定不是从我这里来的。毫无疑问,按照麦迪逊的说法,政府可能会通过各种对宗教产生负面影响的法律。例如,麦迪逊自己对世俗州立大学的倡导,很可能会将有前途的候选人从宗教机构中转移出来,从而对宗教产生一些负面影响。据我所知,无论是在这里还是在他的语料库中的其他任何地方,麦迪逊都没有将不利影响作为对管辖权的测试。我所说的是,政府可能不会统治生活中的宗教领域,无论是有意还是无意:“麦迪逊的主张自然会产生比仅仅放弃针对宗教的义务更强烈的东西。因为保留权利没有授予政府,对麦迪逊来说,更自然的含义不是政府只有在无意的情况下才可能侵犯这些权利,而是政府可能根本不会侵犯这些权利。”(339)。政府不能仅仅出于监督或因为其他人都被要求做同样的事情,就要求个人采取或放弃侵犯其宗教良心权利的行动。然而,这种政府要求的合法性是穆尼奥斯对不承认的理解及其支持的史密斯决定的公认结果。相反,我提供的证据表明,麦迪逊认为政府必须在可行的范围内积极尊重不可剥夺的良心权利。简言之,穆尼奥斯和我之间的区别并不是我不熟悉他对不可剥夺权利的处理,正如他所说的那样。正如刚才引用的这段话所表明的那样,我同意这一点,并用它来推进我自己的观点。我们对管辖权的含义也不存在分歧。穆尼奥斯很好地描述了真正的定义:这意味着国家“缺乏权威”
本文章由计算机程序翻译,如有差异,请以英文原文为准。
查看原文
分享 分享
微信好友 朋友圈 QQ好友 复制链接
本刊更多论文
Reply to Muñoz
I am grateful to Vincent Muñoz for his analysis and critique of my argument. It seems to me, however, that the two criticisms offered here fail to connect with the position I advance. Begin with the second and more fundamental point. Muñoz claims my argument is predicated upon redefining the term “jurisdiction” such that “the state’s absence of jurisdiction over subject matter X means the state cannot pass laws that adversely impact X” (351). I am not sure where this definition is coming from, but it is certainly not coming from me. Undoubtedly, governments may pass all manner of laws that negatively impact religion, on Madison’s terms. Madison’s own advocacy of secular state universities, for example, might well have some negative impact on religion by diverting promising candidates from religious institutions. Neither here nor anywhere else in his corpus, to my knowledge, does Madison make adverse impact a test of jurisdiction. What I did say was that government may not rule religious areas of life, either intentionally or unintentionally: “Something stronger than a duty merely to abstain from targeting religion flows naturally from Madison’s claims. Because reserved rights have not been granted to government, for Madison, the more natural implication is not that government may only infringe upon them if it does so unintentionally, but that government may not infringe upon them at all” (339). Government may not require individuals to take or abstain from actions in violation of their right of religious conscience merely out of oversight or because everyone else is required to do the same thing. Yet the legitimacy of such governmental requirements is the acknowledged upshot of Muñoz’s understanding of noncognizance and the Smith decision it supports. Instead, I present evidence that Madison believed government must actively respect the inalienable rights of conscience to the extent feasible. In short, the difference betweenMuñoz and myself is not that I am unfamiliar with his treatment of inalienable rights, as he suggests. As indicated in the passage just quoted, I agree with it and use it to advance my own case. Nor is the issue that we disagree on the meaning of jurisdiction. Muñoz characterizes the true definition well enough: it means that the state “lacks authority
求助全文
通过发布文献求助,成功后即可免费获取论文全文。 去求助
来源期刊
Review of Politics
Review of Politics Social Sciences-Political Science and International Relations
CiteScore
0.60
自引率
0.00%
发文量
94
期刊最新文献
Any Time, Any Place, Any Way, Any Pace: Markets, EdTech, and the spaces of schooling. Ethical Growth in History: Good News and Bad Eric MacGilvray: Liberal Freedom: Pluralism, Polarization, and Politics. (Cambridge: Cambridge University Press, 2022. Pp. xvi, 221.) Ben Jones: Apocalypse without God: Apocalyptic Thought, Ideal Politics, and the Limits of Utopian Hope. (Cambridge: Cambridge University Press, 2022. Pp. xiv, 225.) Jean-Yves Frétigné: To Live Is to Resist: The Life of Antonio Gramsci. Translated by Laura Marris. Foreword by Nadia Urbinati. (Chicago: University of Chicago Press, 2021. Pp. xxii, 306.)
×
引用
GB/T 7714-2015
复制
MLA
复制
APA
复制
导出至
BibTeX EndNote RefMan NoteFirst NoteExpress
×
×
提示
您的信息不完整,为了账户安全,请先补充。
现在去补充
×
提示
您因"违规操作"
具体请查看互助需知
我知道了
×
提示
现在去查看 取消
×
提示
确定
0
微信
客服QQ
Book学术公众号 扫码关注我们
反馈
×
意见反馈
请填写您的意见或建议
请填写您的手机或邮箱
已复制链接
已复制链接
快去分享给好友吧!
我知道了
×
扫码分享
扫码分享
Book学术官方微信
Book学术文献互助
Book学术文献互助群
群 号:481959085
Book学术
文献互助 智能选刊 最新文献 互助须知 联系我们:info@booksci.cn
Book学术提供免费学术资源搜索服务,方便国内外学者检索中英文文献。致力于提供最便捷和优质的服务体验。
Copyright © 2023 Book学术 All rights reserved.
ghs 京公网安备 11010802042870号 京ICP备2023020795号-1