ion and formality of rules and principles with the rich complexity of real life. The featureless juridical person is contrasted with 'the concrete human being', rich in specific attributes.2 Very quickly we are shunted to the conclusion that juridical discourse 'mystifies' the concrete realities of social existence. An approach along these lines can be developed in at least two different ways. The dichotomy results from the simple fact that all rules and principles, and all conceptions of justice, abstract from the concrete circumstances of real life in so far as they treat certain features of those circumstances as morally relevant, and others as irrelevant. This was most famously pointed out by Marx in his Critique of the Gotha Programme: Right can by its nature only consist in the application of an equal standard, but unequal individuals (and they would not be different individuals if they were not unequal) can only be measured by the same standard if they are looked at from the same aspect, if they are grasped from one particular side, eg, if in the present case they are regarded only as workers and nothing else is seen in them, everything else is ignored.25 Thus the contrast between juridical abstraction and societal complexity can be employed in two different ways: ' A point made by Murphy, op cit, 173. 23 An alternative view would be that, when one pleads for mercy, one appeals to no feature of the case, but to the virtue of the judge. This is inadequate as an explanation, however. For, even if we accept that the plea for mercy is an appeal to the judge's virtue, there must be something in the defendant's case to which the exercise of mercy can be a response. Otherwise, mercy would seem to be entirely self-regarding and solipsistic: the particular case or defendant would simply provide an occasion for the exercise of mercy. This seems to detach mercy too severely from the belief that it is a manifestation of love or compassion for another. Even if the plea for mercy is an appeal to the judge's virtue, therefore, it must also be grounded in some feature of the defendant's situation: and if not some general feature, then perhaps the status of unique particularity. 24 I borrow the label for this rhetorical form from Leszek Kolakowski, but Kolakowski's treatment of it is very different from my own. See Kolakowski, Modernity on Endless Trial (Chicago, 1990) 44. 25 Marx, 'Critique of the Gotha Programme', in The First International and After, (ed) David Fernbach (London, 1974). This content downloaded from 207.46.13.14 on Tue, 14 Jun 2016 07:14:48 UTC All use subject to http://about.jstor.org/terms SPRING 1993 Judgment and Mercy 61 (i) The criticism may be that some features of real situations are excluded as irrelevant by legal rules when in fact they are relevant. But criticism of this kind simply amounts to an attack on the conception of justice embodied in the existing rules, and the assertion of a rival conception of justice. Thus it might be claimed that disparities of wealth should be relevant to criminal responsibility, and that the law is 'mystificatory' in that it suppresses such differences by treating them as irrelevant. Since this argument offers a critique framed in terms of justice, it can cast no light on mercy as a value distinct from that of justice. (ii) On the other hand the criticism may be a more radical one, claiming that the nature of human subjectivity is such that it always and necessarily escapes adequate subsumption under the general categories of thought. Since this criticism entails a rejection of all rules and conceptions of justice (in line with Marx's argument) it can only be employed in the service of an antinomian anarchism or totalitarianism that will be attractive to few people. If something resembling the second of these positions is adopted, the value of mercy may be found significant as an indication of the extent to which, even within the context of juridical institutions, the concrete human being always partially escapes the all-pervading demands of justice: the subject is never fully subsumable under the categories of law. What the position also reveals, however, is the way in which the 'concrete human being' may be identical with an idea to which it might at first seem radically opposed: the Kantian 'noumenal self. Precisely in escaping all general categories and characterizations, that which is irreducibly concrete turns out to be featureless and irreducibly abstract. We will see a further development of this point in a moment.
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