The Mechanical and Symbolic Aspects of Law

The laws of any political community seem to have two aspects. One aspect is mechanical while the other is symbolic. However too often when we think about law we either focus on the mechanical aspect of law at the expense of the symbolic or vice versa. Below I will describe how any adequate understanding of law requires a synthesis of both the mechanical and symbolic aspects of law.

On one hand law is mechanical in that part of the purpose of the existence of a law is to prevent certain kinds of acts from occurring and to create certain outcomes when a transgression of a law has occurred. The law against theft is thus both a technical means to retroactively punish people who have committed theft, and also a technical means by which the presence of theft can be prevented within the community. In this aspect law is just an instrument that is used to prevent certain kinds of acts from occurring, and ensuring that all instances of an act are punished.

But if we think of law only in its mechanical aspect we are left with a great deal of confusion. For example, the argument that the prohibition of drugs by law is a bad idea because people will still find a way to use, purchase and sell drugs and many people are not punished for use or trafficking of narcotics is based on seeing law only in its mechanical aspect. If the purpose of law is to prevent certain acts from occurring and ensuring punishment is doled out, but a law has been historically shown to be unable to perform these functions, than from a mechanical perspective the law seems ludicrous. But while many people may find this argument about the prohibition of drugs convincing it cannot stand on its own because this argument would equally apply to acts such as assault, murder and theft. The fact that we have laws prohibiting assault, murder and theft does not prevent these acts from occurring, as people who want to commit these acts strongly enough and think they can get away with it will still commit these acts. Furthermore, many people who commit these acts are able to get away with it and so law is not able to dole out punishments for all of the instances of the crime that are committed. So one could analogously say that laws against murder, theft, and assault should be repealed because the laws in this case do not effectively proactively prevent the occurrence of the crime or ensure that every instance of the crime is punished. However, such an argument would seem to be absurd as it leads to the conclusion that unless a law is completely, or near completely, efficacious in preventing certain acts from occurring and doling out punishments it should be repealed. And for the foreseeable future at least law in general does not seem to even have the potential to have this level of efficacy.

The preceding thus shows how the mechanical account of law is insufficient, as the mechanical account cannot explain why laws should be retained if they are not efficacious in preventing criminal acts from occurring. So, therefore law must be more than an instrument to proactively prevent people from performing certain acts and to dole out punishments to all who have committed certain acts.

The symbolic aspect of law however complements law’s mechanical aspect as law is not just a means to prevent people from committing acts but a way of a community setting down what it disapproves of, and what people may be legitimately punished for doing. If we take this symbolic aspect of law into account we can distinguish between the case of murder and prohibition of drugs because while both sets of laws may not be efficacious in preventing transgressions of the law from occurring and punishing instances of the crime, the case of laws against murder and drugs differ in their symbolic aspect as the ground for disapproval of murder and the grounds for disapproval of drug use differ significantly. The disapproval of murder typically stems from some notion that one citizen of a community does not have the right to take the life of another, because that other citizen merits respect and must be allowed to live their life. This is thus a case in which we have an interaction between citizens in which one citizen is quite clearly harmed by having their existence negated. Whereas in the case of drug use and drug trafficking it is hard to see how the decision to use drugs is any different from other choices that individuals make about their private lives. People may disapprove of drug use just as they disapprove of other’s religious or cultural practises, but it is hard to see how drug use damages any vital interests of an individual other than the drug user. Similarly, purchasing and selling of drugs seems to be hardly distinct from the purchasing and selling of other unhealthy food items, or legal drugs such as alcohol. So what is doing the work in the argument that prohibition of certain drugs is unwise is not just that the laws are not efficacious, but that also these laws police behaviour that is analogous to behaviour that in other contexts we see no reason to punish through the law. Consequently these laws are arbitrary and unjustifiable, as it seems inconsistent and hypocritical to allow individual to make the choice to consume unhealthy food, while also prohibiting the ingestion of unhealthy narcotics. Therefore, the symbolic aspect of law helps us to better understand law as a whole, and we cannot understand law merely in its mechanical aspect, as the symbolic helps us understand what grounds our disapproval of an act, and whether this is in line with our fundamental values.

Of course there would be those who would argue that the sale and purchase of drugs and their use should be outlawed because they damage the environment in which we raise citizens, as making something legal tends to mandate social approval of what has been made legal. This is a legitimate position for those who think that drug use represents a unique evil that merits state mandated punishment as it threatens to corrupt the youth and lead them down an unproductive path. But this kind of approach raises the further question of what kind of evils that merit punishment does it make sense to regulate through law?

Most people would say that when one person in a committed relationship cheats on another they have committed an evil that merits punishment as they have violated the trust of their partner, and they have revealed that they are not worthy of trust or respect. Yet, very few people would call for a law against adultery because law does not seem like the kind of thing that should regulate these types of acts. The coercive force of law is clumsy and is not the most effective way of helping people to overcome their tendency to commit infidelity. Thus, even though adultery is arguably a social evil, it is not the kind of social evil that it makes sense to regulate through the coercive apparatus of state law. And to bring this issue back to the original subject of drugs, perhaps drug use is analogous to adultery, in that while drug use may be worthy of disapproval and punishment it is not something that should be dealt with through coercive law as coercive law does not help people to deal with the challenge of drug addiction, but just punishes them unthinkingly for engaging in drug use. In this case we see that talking only about the symbolic aspect of law, whether we disapprove of it, and think it should be worthy of punishment, is not enough to determine what law is and ought to be, but instead we need to complement the symbolic aspect of law with the mechanical. If we take account of both the mechanical and symbolic we see that part of assessing the validity of a law involves assessing whether the outcomes that law creates are an effective way of dealing with the problem with the illegal act. It makes sense to address murder through the retroactive application of law as the murderer is a threat to others in the community and thus putting them in prison is a good way of ensuring security. On the other hand the user of illegal drugs is more of a threat to himself than of the community so it is hard to see how fining him or putting him in prison helps the problem that drug use poses as the drug addict poses more of a threat to themselves, than to others.

Thinking this way involves both the symbolic and mechanical as we are both examining what merits disapproval and what kind of society we ought to have, and the mechanical way that different social institutions operate. Unless we can synthesize these somewhat opposed aspects of law our understanding of it will be impoverished.


Some thoughts on The Wolf of Wall Street

After having watched The Wolf of Wall Street I went online to do some reading about it. It seems that there has been a tendency to see this film as merely a critique of white collar crime and its treatment within the USA, or as a glorification of a hedonistic, money-obsessed way of life. While neither of these descriptions of this film is entirely inaccurate, it seems to me that this film has a meaning that goes beyond this opposition. This film helps us articulate the tension between the pursuit of sensuous pleasure and the development of what is best in one`s self, and suggests that the latter is not expendable and should not be replaced with purchasable sensuous pleasures.

The Wolf of Wall Street tells the story of the rise of Jordan Belfort, and is based off his memoirs. Jordan Belfort becomes a stock broker in the late eighties and after the crash of 1987 finds a way to make vast amounts of money off penny stocks through very dishonest and manipulative sales tactics. His ascent continues as he begins to engage in more explicitly illegal activities to make more money such as money laundering and stock fraud. Ultimately, he makes his fortune largely by cheating people. At the end of the film Jordan is caught and he informs to the FBI about his associates and friends in order to get a reduced sentence. In the end he only serves three years at a ritzy country club prison, and after he is out he continues to make a fortune as a motivational speaker and sales trainer.

Jordan’s life seems to be a never-ending series of parties and money making schemes. He is a drug addict with a particular weakness for Alcohol, Quaaludes and Cocaine, and is presented as being nearly constantly high or drunk. Furthermore, while he has two beautiful wives over the course of the film, he has regular encounters with prostitutes to satiate his urges. His life seems thus to center around the pursuit of sensuous pleasure; this sensuous pleasure takes various forms for Jordan including the pleasure of making the sale, taking drugs or having casual sex. However, somewhat surprisingly, Jordan does not present his life as meaningless, empty or shallow instead he presents his drug and sex fueled escapades as being exhilarating, engaging and fun. In fact, late in the film Jordan gets sober and he comments to his friend that being sober is extremely boring and that he wants to kill himself. These words reveal Jordan’s genuine sense that the life that he ought to be living is one filled with as much drugs as possible. Consequently Jordan Belfort is a person who is totally committed to the pursuit of sensuous pleasure. He is uninhibited by any sense that the pursuit of this set of goods is ultimately unimportant, and there seems little in his life besides these sensuous pleasures.

Our first reaction to Jordan Belfort is likely one of contempt. He does not seem to be doing anything good or meaningful with his life, and he lacks any visible empathy for the victims of his crimes. And this is the sense in which it is true that this film serves as a critique of white collar crime, as we are presented with a wholly unsavory white collar criminal who seems to have little to no redeeming qualities and goes relatively unpunished for his misdeeds. But on the other hand while we feel contempt for Jordan, I think we also have a hidden desire to have a life like his. Many inhabitants of contemporary liberal capitalist society spend a good portion of their free time drinking and pursuing casual sex. While this kind of activity is distinct from Jordan Belfort’s debauchery it is similar in being also directed at sensuous pleasure, and thus we are not so distant from Jordan Belfort in that we too are often driven by the pursuit of sensuous pleasure. Consequently, while we have contempt for Jordan we also see his life as rich in a certain variety of pleasure that we also tend to desire. This conflicting set of judgments about Jordan and his life shows the way in which The Wolf of Wall Street can be said to illuminate the tension between the pursuit of sensuous pleasure and the development of what is best in one’s self, as we at once disrespect Jordan because he has failed to develop what is best in himself, but recognize that we too participate in the desires that he seems to be absolutely driven by. In this way this film helps us articulate a tension that exists within us between our desire for sensuous pleasure and our concern that we develop what is best in ourselves.

The pursuit of sensuous pleasure should be fairly self-evident by this point in the entry, but I do need to say a few things to clarify the notion of developing what is best in one`s self. The development of what is best in one`s self offers no guarantee of sensuous pleasure, and instead is a form of striving to see that one`s best qualities are fully realized. For example, if I have the capacity for courage I only realize this capacity to its fullest by facing situations that I fear and facing those fears with courage. Over time, this practise will begin to shape who I am and I will become more courageous. As a result the development of what is best in one`s self takes time, commitment and practise, and unlike sensuous pleasure cannot be purchased through money.

Jordan seems to have little concern for developing what is best in himself, rather his ultimate concern seems to be sensuous pleasure, whether it is the sensuous pleasure of drugs, sex or the sale. Whereas most members of the audience are likely in conflict between the pursuit of sensuous pleasure and the development of what is best in themselves, as they wander between moments of pursuing one goal to pursuing the next, Jordan is only driven by the pursuit of sensuous pleasure. Consequently, the character of Jordan shows us what a person is like when they are only driven by sensuous pleasure. This person who is solely driven by sensuous pleasure may not be evil per se, but they are contemptible, shallow and misguided, as they seem to be pursuing fleeting moment of pleasure that will not assure them any significant meaning in their life. In this way, the character of Jordan shows that eradicating the tension between the pursuit of sensuous pleasure and the development of what is best in one’s self by ignoring the latter leads us to a life that while rich in certain regards seems ultimately vacuous and superficial. In this way the film reveals that there is a still a need for the notion of the development of what is best in one’s self, and that the striving this requires is not something that we can forgo in favour of easily bought pleasurable experiences.