Freedom of Association/Philosophical Origins/Theories
In Roberts v. US Jaycees, the Supreme Court noted that US jurisprudence has created two constitutionally protected categories of association: expressive (e.g. interest groups and political parties) and intimate (e.g. friends and family). There is little originalism present in key expressive-association rulings. NAACP v. Alabama ([[Probable year:: 1959]]) , the first case where the Supreme Court held that a right to expressive association exists, did not draw on originalism. There is also little originalism present in the intimate-association jurisprudence, though it has been influenced by long-standing common-law ideas. The Supreme court established the idea of intimate association in Roberts, holding that it “has long recognized that, because the Bill of Rights is designed to secure individual liberty, it must afford the formation and preservation of certain kinds of highly personal relationships a substantial measure of sanctuary from unjustified interference by the State.” The majority opinion cites Meyers v. Nebraska ([[Probable year:: 1923]]) , a case that helped establish a right to make individual educational choices. The opinion cites old ideas going beyond education, stating that the Fourteenth Amendment guarantees a right to “marry, establish a home and bring up children, to worship God according to the dictates of his own conscience, and generally to enjoy those privileges long recognized at common law as essential to the orderly pursuit of happiness by free men.” Though it does not embrace originalism, the ruling does invoke historical common-law understandings that may have existed when the Constitution was written. As Richard Boyd argues in “The Madisonian Paradox of Free Association,” America’s founders explicitly chose not to include free association in the Bill of Rights. James Madison, the primary author of the Bill of Rights, feared the influence of factions, which private associations furthered. Boyd writes that Madison viewed association as a “second-order” right (Boyd [[Probable year:: 2008]], 258), whose existence is tolerable because institutions can mitigate its worst effects (247). The following passage from “Federalist No. 10” illustrates his attitude toward factions arising from free association: It could never be more truly said than of the first remedy, that it was worse than the disease. Liberty is to faction what air is to fire, an aliment without which it instantly expires. But it could not be less folly to abolish liberty, which is essential to political life, because it nourishes faction, than it would be to wish the annihilation of air, which is essential to animal life, because it imparts to fire its destructive agency. Boyd suggests several possible reasons why Madison may not have enumerated the right to associate. It is possible that he saw it as implied by other First-Amendment rights, such as free assembly. It also may have been seen as less important or vulnerable than other rights, and Madison may have seen it as the type of auxiliary right protected by the Ninth Amendment. Finally, the right’s exclusion may have been because the founders were too skeptical of it for its inclusion (258). Despite modern views of assembly as related to association, at the time of America’s founding, it would have been better understood as related to the right to petition. According to Congress’s online annotated Constitution, the assembly clause meant that the people have a right to assemble in order to petition the government. The site says that assembly was initially seen as a “subordinate and instrumental” right. The state constitutions mentioned in my original piece on freedom of association should be interpreted the same way. In fact, this is even more clear in these state constitutions than in the national one. The state constitutions surround the right to assemble with expressly political language, such as the right to petition and advocacy for the “common good,” while the First Amendment’s guarantees are political, but not entirely political (it protects religion, and protected speech and press are often, but not always, political). The opinion in NAACP v. Alabama derives freedom of expressive association from a combination of speech, assembly, and the Fourteenth Amendment, not merely freedom of assembly. It states that, “Effective advocacy of both public and private points of view, particularly controversial ones, is undeniably enhanced by group association, as this Court has more than once recognized by remarking upon the close nexus between the freedoms of speech and assembly. It is beyond debate that freedom to engage in association for the advancement of beliefs and ideas is an inseparable aspect of the 'liberty' assured by the Due Process Clause of the Fourteenth Amendment, which embraces freedom of speech.” References: NAACP v. Alabama: https://www.law.cornell.edu/supremecourt/text/357/449 Meyer v. Nebraska: https://www.law.cornell.edu/supremecourt/text/262/390 Richard Boyd, “The Madisonian Paradox of Freedom of Association”: https://www.cambridge.org/core/journals/social-philosophy-and-policy/article/madisonian-parad ox-of-freedom-of-association/ABDB2F9951FD811C0AC84F76327EBACC List of key expressive association rulings: https://mtsu.edu/first-amendment/encyclopedia/case/142/expressive-association Congress Annotated Constitution: (“Freedom of Assembly and Petition”)https://constitution.congress.gov/browse/essay/amdt1_4_1/#:~:text=First%20Amendm ent%3A,for%20a%20redress%20of%20grievances.
What do the major legal theories (positive law, natural law, critical legal studies, etc.) say about this right?