government’s claims that the president has inher-
ent authority for this type of surveillance. How-
ever, a Sixth Circuit decision overturned the
Michigan court, ruling that the plaintiffs lacked
standing because they had failed to demonstrate
an injury.
Overall, recent post-9/11 debates and litigation
continue to highlight the tension between the pow-
ers of the president and Congress and the status
of individual rights that are constitutionally raised
when national security issues are implicated.
For more information: Ball, Howard. The USA
Patriot Act of 2001: Balancing Civil Liberties
and National Security: A Reference Handbook.
Santa Barbara, Calif.: ABC-CLIO, 2004; Dycus,
Stephen, et al. National Security Law. New York:
Aspen Law and Business, 2006; Graham, Edward
M., and David M. Marchick. U.S. National Secu-
rity and Foreign Direct Investment. Washington,
D.C.: Institute for International Economics, 2006;
Moore, John Norton, and Robert F. Turner, eds.
National Security Law. Durham, N.C.: Carolina
Academic Press, 2005; Posner, Richard A. Not
a Suicide Pact: The Constitution in a Time of
National Emergency. New York: Oxford Univer-
sity Press, 2006; Shanor, Charles A., and L. Lynn
Hogue. National Security and Military Law in a
Nutshell. St. Paul, Minn.: Thomson/West, 2003.
—David Schultz and Andrew J. Waskey
natural law
Natural laws (also known as the laws of nature)
are principles, conditions, or patterns that are not
of human making or human design; rather, natu-
ral laws are those laws that exist independently of
human will and that have as their origin nature
itself or a divine entity. For some, such as Justice
Clarence Thomas, natural laws are the basic
rules or principles that should guide the constitu-
tion and interpretation of human laws, including
the Constitution.
Theories of natural law generally claim that
natural law is morally superior to positive law
(law made by governments) and that positive laws
should be evaluated in relation to the standards
set by the laws of nature. Theories of natural law
also tend to argue that natural laws have a uni-
versal claim to our obedience. That is, natural law
theory tends to conceptualize natural law as a law
that imposes obligations that form the boundar-
ies of acceptable human choices and actions. Fur-
thermore, natural law theorists have generally
taught that humans know natural law by virtue of
a special human attribute, usually reason (or, for
theologically minded natural law theorists, reason
assisted by revelation). A belief in natural law is
a prevalent theme in ancient, medieval, and early
modern political and moral philosophy. Theo-
ries of natural law have also influenced Ameri-
can political thought and jurisprudence since the
colonial period, including the writing of the Dec-
laration of Independence and the Constitu-
tion. In fact, many of the rights found in the Bill
of Rights were thought of as natural rights, and
the limitations on the powers of the government
found in the Constitution may have had natural
law origins.
The roots of natural law theory can be traced
to antiquity. Arguments grounded in assumptions
about the existence of natural law can be found
in the classical Greek political theories of Plato
(427?–347 b.c.) and Aristotle (384–322 b.c.) and
in the teachings of Greek and Roman Stoics (Zeno,
Cicero, Seneca, Marcus Aurelius). While disagree-
ing about the specifi c content of the best political
life or the best political system, for example, both
Plato and Aristotle taught that there are certain
standards (of justice, virtue, goodness, etc.) that
are transcendent and objective, in that the sub-
stance of such standards are not reducible to the
mere opinions of humans, but, rather, exist in a
realm of truth more enduring and reliable than
the fads or whims of the moment.
Indeed, Aristotle wrote that humanness itself
was identifi able by means of its natural (objectively
true) and lawlike qualities. Aristotle taught, for
example, that man was, by nature, a creature who,
according to his very essence as a man, could live
fully only as a member of a polis (political commu-
nity). Someone who might appear to be a man but
who lived outside the polis would be essentially
(i.e., naturally) of a different character—such a
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