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Deep Interpretive Disagreements and Theory of Legal Interpretation

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Pragmatics and Law

Part of the book series: Perspectives in Pragmatics, Philosophy & Psychology ((PEPRPHPS,volume 7))

Abstract

This paper deals with deep interpretive disagreements (DID): very profound divergences that may occur in legal interpretation (on single cases, or on similar cases) among judges and jurists. These divergences involve alternative interpretations of certain expressions or phrases (for instance, “human person”, “dignity”, “personal autonomy”, “life”, “health”) and may lead, under certain conditions, to incompatible interpretations of the legal sentences that incorporate these expressions. The most important examples of this kind of legal sentences are constitutional provisions that express principles asserting legal rights. The main thesis of this paper is that DID represent genuine, faultless and unsolvable disagreements, and share many important features with other kinds of disagreement much discussed today in contemporary philosophy of language. In particular, after inquiring into the properties of these kinds of disagreements, and exploring their implications in law (also through the discussion of two Italian legal cases, the famous cases Englaro and Welby), the author examines two very important questions that may be raised about these disagreements: a meta-ethical question (“In what ways can we justify or settle or even solve these disagreements?), and an epistemological question (“How to explain disagreements?”) and offers an original answer to both.

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Notes

  1. 1.

    In the domain of political philosophy see, for instance, the books of Waldron (1999), and Gaus (1996), and the collection edited by Macedo (1999). In the domain of ethics, see, for instance, the works of Harman (2000) and Larmore (1996), and the collection edited by Gowans (2000).

  2. 2.

    On alternative interpretations of constitutional provisions, see Celano 2013: 103–105.

  3. 3.

    On this point I disagree with Brian Leiter (2012: 79 ff., 85–87), according to whom interpretive disagreements do not constitute a key phenomenon in our rule of law systems, either in quantitative, or in qualitative terms.

  4. 4.

    I’m not able here to give an extensive analysis of the notion of “balance” in legal interpretation. Cf., anyway, Pino (2010: chapter 8), Bin (1992), Guastini (2011: part. II, chapter 6).

  5. 5.

    These expressions could be inserted in the general category of natural language’ terms that today philosophy of languages calls interpretation sensitive terms (cf. Cappelen 2008b: 23–46).

  6. 6.

    On the background assumptions as presuppositions of communication, see Searle (1980: 221–232).

  7. 7.

    Moreso builds on an essay by Stalnaker (2002: 701–721) on the same matter. But it seems to me that for Stalnaker, too, common ground is the point of departure, and not of arrival, of a discussion among dissenting speakers.

  8. 8.

    On this discussion, cf. at least Kölbel (2002: 98–106), MacFarlane (2014: 133–136), O’Grady (2010: 203–226), and Wright (2006: 58 ff.)

  9. 9.

    On the notion of propositional contentfulness see Brandom (1994: 79–83).

  10. 10.

    For a relativistic interpretation of Dworkin’s right answer thesis, see Moore (1991–1992: 2424–2533).

  11. 11.

    An interesting question, which I cannot concern myself with in the space of this essay, is if a judge, in his interpretive activity, can legitimatelly use arguments drawn from the sacredness’ dimension.

  12. 12.

    For a detailed critical analysis of this perspective see my (1984: chapter IV).

  13. 13.

    For a position that in legal philosophy shares this kind of dichotomy, see Leiter (2007: 238 ff.).

  14. 14.

    It is the idea that Crispin Wright labels as “investigation independence thesis” and that criticizes adopting the wittgensteinian rule following argument (Wright 1987: 148–149).

  15. 15.

    For this view of scientific research programs see Lakatos (1978: 48–51).

  16. 16.

    For the meaning of “conceptual definition” I refer to my (2004, 18–20).

  17. 17.

    For a good example of a very strong version of metaethical objectivism, see Moore (1991–1992: 2425–2533).

  18. 18.

    Cappelen (2008a: 265–2686, b: 23–46). I thank Samuele Chilovi very much for his suggestions about Cappelen’s theses.

  19. 19.

    It is Kölbel (2002: 91) who speaks of sharing of different perspectives, in order to explain his thesis about the relativity of truth. Here I use the notion to characterize the crucial element in the contexts of interpretation.

  20. 20.

    On the ultimate values of an ethical system (the so-called first principles) see Scarpelli (1976: 24). Cf. also Harman (2000: 21).

  21. 21.

    In these cases Wittgenstein (1953: §217) would say that “if I have exhausted the justifications I have reached bedrock and my spade is turned”.

  22. 22.

    For this objective view of constitutional principles, see Luciani (1991: 170 ff.), Baldassarre (1991: 639–658) and Ruggeri (1998: 1–33). I thank Giorgio Pino very much for his precious suggestions about this idea of Constitution and its implications for constitutional interpretation.

  23. 23.

    This is also the opinion of our scholar of criminal law, Giovanni Fiandaca, in his very stimulating essay (2011: 383–414).

  24. 24.

    For a good analysis of the contextualist approach in philosophy of language, see Bianchi (2001).

  25. 25.

    For a well known analysis of background context, see these two essays of John Searle (1979: 117–131, 1980: 221–232).

  26. 26.

    See, for instance, the essays of Poggi (2012: 55–65), Vignolo (2012: 67–75) and Kristan (2013: 143–200).

  27. 27.

    These critical observations resemble, to some extent, those addressed by Toulmin (1972: 105–129) to the kuhnian notion of paradigm.

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Villa, V. (2016). Deep Interpretive Disagreements and Theory of Legal Interpretation. In: Capone, A., Poggi, F. (eds) Pragmatics and Law. Perspectives in Pragmatics, Philosophy & Psychology, vol 7. Springer, Cham. https://doi.org/10.1007/978-3-319-30385-7_5

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