When Richard Land and Jim Wallis agree on a policy issue — and when conservative Baptists and left-leaning Menonites together advocate U.N. military action — you know something important is happening. Leaders from across the evangelical spectrum have endorsed Evangelicals for Darfur, an initiative that urges the U.S. to press for stronger sanctions and a more effective U.N. peacekeeping role in Darfur. This is an important, and fascinating, exercise of evangelical ethics in the public square. Too bad the U.S. has squandered so much of its moral, financial and military capital in Iraq. It will be hard for the U.S. to make any real difference in Darfur’s dire crisis.
Category: Law and Policy
Which religiously-motivated Christian politician said the following recently:
if we scrub language of all religious content, we forfeit the imagery and terminology through which millions of Americans understand both their personal morality and social justice. Imagine Lincoln’s Second Inaugural Address without reference to “the judgments of the Lord,” or King’s I Have a Dream speech without reference to “all of God’s children.” Their summoning of a higher truth helped inspire what had seemed impossible and move the nation to embrace a common destiny.
……….
After all, the problems of poverty and racism, the uninsured and the unemployed, are not simply technical problems in search of the perfect ten point plan. They are rooted in both societal indifference and individual callousness – in the imperfections of man.
Solving these problems will require changes in government policy; it will also require changes in hearts and minds.
………
But what I am suggesting is this – secularists are wrong when they ask believers to leave their religion at the door before entering into the public square. Frederick Douglass, Abraham Lincoln, Williams Jennings Bryan, Dorothy Day, Martin Luther King – indeed, the majority of great reformers in American history – were not only motivated by faith, but repeatedly used religious language to argue for their cause. To say that men and women should not inject their “personal morality” into public policy debates is a practical absurdity; our law is by definition a codification of morality, much of it grounded in the Judeo-Christian tradition.
The symposium has closed. It was a good trip and I made some good contacts. The “live blogging” experiment was fun, and helped me pay attention. I hope you enjoyed it.
The final presenter is Thomas Ward of the University of Maine Law School. Capital markets are changing; the emphasis on venture capital for innovative activity is declining. Personal property financing was once viewed the way IP financing is viewed now. In the past, managers were reluctant to use debt financing for innovation because of risk-aversion, difficulty in assessing devaluation of the asset, the preference for physical assets among secured lenders, and uncertain risks associated with potential bankruptcy. This is changing because as the patent system has improved, the ability of a patent to serve a signaling function has improved; patent valuation standards and secondary markets have developed; securitization is easier in a patent pool context where valuation is relatively clear; the revised Article 9 to the UCC is increasingly being applied to IP, making the securitization process easier and more certain and establishing a priority scheme. But how can the traditional IP system and open source avoid collision?
I finished my presentation, which seemed to go well. Currently presenting is Yann Joly of McGill University. His focus is the intrinsic benefits of open source methods in biotechnology. Most of the fears about a biotechnology anticommons are unfounded. They story of Mertonian norms of science, an open scientific community, that has been hijacked by IP rights, is simplistic and false. [DWO Note — this is exactly right.] Meanwhile, the story of open source hasn’t been fully told. Is open source really a norm of communism? [DWO Note — this is an excellent point; open source needs to be positioned not as a socialistic or communistic norm, but as a community norm that complements free markets.] There are a number of possible cooperative strategies in biotechnology: patent pools, patent clearinghouses, defensive publishing, broad license terms, open source licensing. Recent empirical studies do not support the “tragedy of the anticommons” in biotechnology (see list in extended entry).
Known intrinsic benefits of open source methods include the following:
- Peer evaluation
- Rapid validation of findings
- Stimulate intellectual curiosity
- Maximize rational development
- Facilitate sharing of technical information
- Spread risk
- Reduce costs of production
- Attract volunteer (altruistic) labor
- Reduce transaction costs of license negotiation
- Facilitate technology transfer to developing countries
[DWO Note — this last point about technology transfer to developing countries is a key one concerning biotechnology]
The second presentation is by Elizabeth Rowe of the University of Florida. She notes that if universities act more like businesses in their patenting policies, they will experience the same litigation problems and costs as businesses, including IP-related employment disputes with faculty. [DWO Note — excellent point! Such externalities are critical to consider in the university patent context. This is an excellent presentation because it focuses on several real cases in which universities litigated patent ownership issues with faculty.]
There’s a guy in the audience with a bluetooth phone headset on his ear. It has a little blue blinking light. He looks like a Borg. He is on some kind of conference call, the noise from which is bleeding out — I can hear it a table away. Where’s the Enterpise away team when you need them?
The first presentation is by Kristen Osenga of the University of Richmond Law School. Her position is pro-patent. The primary obstacles to scientific rsearch are lack of funding and lack of access (due in part to patents but also because of budgetary constraints). The solution is not to weaken patents, but to encourage universities that hold research tool patents to act more like businesses and license out their technology; also universities should work out cross-licensing arrangements with other universities. [DWO Note — if the market isn’t encouraging this behavior now, why expect it to do so in the future?] Answer: universities lack the funding, knowledge, infrastructure, and culture to engage in tech transfer. [DWO Note — but the universities that hold the most patents — e.g., Stanford, California university system — don’t suffer from these problems]
That They May Have Life
The leaders of the Evangelicals and Catholics Together movement (“ECT”) have issued a new statement, “That They May Have Life.” I believe ECT is a critically important movement. Unlike the other statements on mutual social cooperation (The Christian Mission in the Third Millennium), the doctrine of justification (The Gift of Salvation), scripture (Your Word is Truth), and ecclesiology (The Communion of the Saints), this new statement does not cover matters of deep historical dispute between Roman Catholicism and the protestant movements that birthed Evangelicalism. However, it does articulate a deeper theological basis for promoting a “culture of life” than is sometimes apparent within Evangelicalism.
Evangelicals sometimes focus on issues such as abortion only in terms of whether the Bible specifically prohibits the activity — in other words, only in deontological terms. It is important to consider and obey express Biblical prohibitions, of course, but that is only a start. We need to ask why such prohibitions exist and then to extend the principles they represent in the broader context of our complex world. That They May Have Life does this with reference to a broad notion of Christian humanism. I believe this concept is vital for a robust Evangelical philosophy of law and public policy. That They May Have Life summarizes Christian humanism as follows:
we contend that the public policies pertinent to the defense of the humanum are supported by reasons that are accessible to all and should be convincing to all. The term “humanism” is frequently employed in opposition to Christian faith, as in the phrase “secular humanism.” We propose a deeper and richer humanism that is firmly grounded in the bedrock of scriptural truth, that is elaborated in the history of Christian thought, that is in accord with clear reason, that honors the best in our civilization’s tradition, and that holds the promise of a future more worthy of the dignity of the human person who is the object of God’s infinite love and care. This more authentic humanism is in no way alien to Christianity. There is in world history no teaching more radically humanistic than the claim that God became a human being in order that human beings might participate in the life of God, now and forever.
There is much else of great value in this document, as well as a few points that perhaps could be subject to some fair question. This “humanistic” Christian anthropology, however, is a clear-toned bell that should ring through Evangelical (and Catholic) churches of every description.
What I Used to Do for a Living
This reported opinion in a patent infringement case was released not long ago. Notice that I’m listed as lead counsel for the winning side! I was very involved in this case when I was still at my law firm four or five years ago. My former partners continued to litigate the case after I left, leading to this judgment declaring the patent we were challenging invalid. I guess my name was still on some of the court filings. I can’t take credit for all the arguments that were made after I left, but the key admission by the inventor about the prior art was testimony I elicited at his deposition and on cross-examination at a previous court hearing. Cool!