The Ethics of Advocacy for the Mentally Ill: Philosophic and Ethnographic Considerations Bruce A. Arrigo* and Christopher R. Williams** I. INTRODUCTION: ON THE NOTION OF JUSTICE AND ETHICS IN LAW AND PSYCHOLOGY' The field of law and psychology emerged in the late 1960s with an avowed commitment to justice.' This emphasis on justice was a deliberate attempt to make the forensic domain "relevant" by ',challeng[ing] and transform[ing] a prevailing 'judicial com- mon sense' that had been used to keep the disenfranchised down so long". The medicolegal4 field, with its identified "ultimate * Ph.D. Administration of Justice, The Pennsylvania State University, 1993; M.A. Soci- ology, Duquesne University, 1987; M.A. Psychology, Duquesne University, 1985; B.A. Politics, St. Josephs University, 1982. Bruce A. Arrigo is Professor and Chair of the Criminal Justice Department, and Adjunct Professor of Public Policy and Psychology at the University of North Carolina-Charlotte. Formerly the Director of the Institute of Psychology, Law, and Public Policy at the California School of Professional Psychology-Fresno, Dr. Arrigo has authored more than 100 monographs, peer-reviewed articles, academic book chapters, and scholarly essays. His recent books include: INTRODUCTION TO FORENSIC PSYCHOLOGY (2000) and SOCIAL JUSTICE/CRIMINAL JUSTICE (1999). His forthcoming books include LAW, PSYCHOL- OGY, AND JUSTICE (with Christopher R. Williams, 2001), and THE PENALTY FOR MENTAL ILLNESS (2002). Professor Arrigo was recently named the Critical Criminologist of the Year (1999-2000) sponsored by the Division of Critical Criminology of the American Society of Criminology. ** Ph.D. Forensic Psychology, The California School of Professional Psychology; B.A. Psychology, Wright State University, 1995. Christopher R. Williams, Ph.D. is Assistant Pro- fessor of Criminal Justice at Minot State University. His forthcoming book is titled LAW, PSYCHOLOGY, AND JUSTICE (with Bruce A. Arrigo, 2001). 1. Portions of this introductory section are taken from Bruce A. Arrigo, Back to the Future: The Place of Justice in Forensic Psychological Research and Practice, 1 J. FORENSIC PSYCHOL. PRAC. 1-7 (2001) (original citations omitted). 2. See Dennis Fox, Psychology and Law: Justice Diverted, in CRITICAL PSYCHOLOGY 217, 217-18 (Dennis Fox & Isaac Prilleltensky eds., 1997) [hereinafter Fox, Psychology and Law]; Dennis R. Fox, Psycholegal Scholarship's Contribution to False Consciousness About Injustice, 23 LAW & HUM. BEHAV. 9, 9-10 (1999) [hereinafter Fox, False Consciousness]; Craig Haney, Psychology and Legal Change: The Impact of a Decade, 17 LAW & HUM. BEHAV. 371, 375 (1993); Gary B. Melton, Realism in Psychology and Humanism in Law: Psycholegal Studies at Nebraska, 69 NEB. L. REV. 251, 259 (1990). 3. Haney, supra note 2, at 375. Tapp and Levine state: Seattle University Law Review [Vol. 24:245 purpose" [o]f promot[ing] justice and assess[ing] the role of law in achieving a just social order"5 was institutionalized with the 1968 founding of the American Psychology-Law Society (APLS).6 Unfortunately for the early pioneers of the APLS movement, the centrality of justice in psycholegal research mostly remain[s] diverted.' Today, in far too many research settings, psycholegal scholar- ship focuses on a limited and narrowly construed collection of topics.8 [For example,] jury behavior, eyewitness testimony, sex The explosion of law has done more than promote justice. It has clarified that the law is a mobility belt not solely for the "rights-deprived" but also for the "relevance- deprived." Psychologists had begun to experience frustration, futility, and doubt in the late 1960's and early 1970's, a period of insecurity for both science and society.... As a result some psychologists chose to act on or in the most potent "rule" or "norm" institution in the social structure-the law. June Louin Tapp & Felice J. Levine, Epilogue for Psychology and Law, in LAW, JUSTICE, AND THE INDIVIDUAL IN SOCIETY: PSYCHOLOGICAL AND LEGAL ISSUES 363, 363 (June Louin Tapp & Felice J. Levine eds., 1977). We note further that this concern for justice, as developed in the law-psychology domain, parallels the genesis of critical criminology. For a detailed analysis of critical criminology in relation to social justice, see SOCIAL JUSTICE/CRIMINAL JUSTICE: THE MATURATION OF CRITICAL THEORY IN LAW, CRIME, AND DEVIANCE (Bruce A. Arrigo ed., 1999). To date, as best as we can discern, no systematic assessment on the relationship between these two move- ments has thus far been undertaken. A number of striking similarities are discernible as evidenced by this Article's thesis and exposition. 4. Throughout this Article, the word "clinicolegal" is used interchangeably with "medico- legal." These descriptors refer to the joint and overlapping effects of the psychiatric and legal communities, as well as the mental health and justice systems. See Bruce A. Arrigo, Civil Con- finement, Semiotics and Discourseo n Difference: An HistoricalC ritique of the Sign of Paternalism, in FLUX, COMPLEXITY, AND ILLUSION 23 n.6 (Roberta Kevelson ed., 1993). These effects often include the exercise of "expert" decision-making impacting the lives of disordered citizens. See id. 5. June Louin Tapp & Felice J. Levine, Reflections and Redirections, in LAW, JUSTICE, AND THE INDIVIDUAL IN SOCIETY: PSYCHOLOGICAL AND LEGAL ISSUES 3, 5 (June Louin Tapp & Felice J. Levine eds., 1977). 6. Fox, False Consciousness,s upra note 2, at 9-10. 7. See Fox, Psychology and Law, supra note 2, at 218-19. Critics of mainstream psycholegal scholarship assert that despite contributions from critical legal studies, feminist jurisprudence, postmodern inquiry, and the like, scant attention has been given to "law's potential downside even as [forensic researchers] examined discretionary factors in legal decision-making and pro- posed relatively minor institutional reforms." Fox, False Consciousness, supra note 2, at 10. Other commentators suggest that the law-psychology field remains constituted by practitioners who "still have blinders on when they look at the law and the legal system." Gary B. Melton, President's Column, 11 AM. PSYCHOL.-L. SOC'Y NEWS 1, 1 (1991). These are blinders that signal "an abandoning of a sense of mission-the mission of legal change." Haney, supra note 2, at 378-79. 8. See, e.g., Mark A. Small, Legal Psychology and TherapeuticJ urisprudence, 37 ST. LOUIS U. L.J. 675, 687 (1993); James R.P. Ogloff, Introduction, in LAW AND PSYCHOLOGY: THE BROADENING OF THE DISCIPLINE 1, 2 (1992); D.K. Kagehiro & W.S. Laufer, HANDBOOK OF 2000] Ethical Advocacy offender treatment, and expert witness studies[,] while certainly interesting... , seldom, if ever, explore prospects for broad- based social or political change,9 or examine opportunities for advancing the interests of citizen rights and/or collective jus- tice."° Despite these shortcomings, the forensic field is, at its core, about justice." This means that questions concerning psycholegal practices, and the manner in which people are socially, politically, economically, and philosophically affected by them require careful and considerable scrutiny.2 PSYCHOLOGY AND LAW at xi (D.K. Kagehiro & W.S. Laufer eds., 1992); Michael J. Saks, The Law Does Not Live by Eyewitness Testimony Alone, 10 LAW & HUM. BEHAV. 279, 279 (1986); Ronald Roesch, Creating Change in the Legal System: Contributionsf rom Community Psychology, 19 LAW & HUM. BEHAV. 325, 328-29 (1995); Richard L. Weiner, Introduction: Law and Psychology-Beyond Mental Health and Legal Procedure, 37 ST. LouIs U. L.J. 499, 499-500 (1993). For example, Dennis Fox contends that, with an emphasis on justice, the law- psychology field has rarely posed several relevant questions regarding the human condition and human social behavior previously ignored or dismissed by the discipline. Fox, False Conscious- ness, supra note 2, at 10. He ponders: How does the law ensure the maintenance of societal inequality and power imbal- ances? When does law provide the appearance of justice without the reality? Does the lack of consensus about how to define justice mean we cannot attack injustice? To what extent does reliance on law deflect attention from other solutions to societal problems? Id. 9. See Dennis R. Fox, PsychologicalJ urisprudencea nd Radical Social Change, 48 AM. PSY- CHOLOGIST 234, 234 (1993). 10. Gary B. Melton, The Significance of Law in the Everyday Lives of Children and Families, 22 GA. L. REV. 851, 851-52. See also Gary B. Melton, The Law Is a Good Thing (Psychology Is, Too): Human Rights in Psychological Jurisprudence, 16 LAW & HUM. BEHAV. 381, 395 (1992). Contributions from the therapeutic jurisprudence literature notwithstanding, some argue that these efforts largely assess how the state can function as a powerful instrument of control, coer- cion, and regulation in which psychology merely operates as the handmaiden of legal decision- making. Fox, Psychology and Law, supra note 2, at 218-19. But see NORMAN J. FINKEL, COMMONSENSE JUSTICE (1995) (discussing jury nullification). For examples of therapeutic jurisprudence literature see, LAW IN A THERAPEUTIC KEY: DEVELOPMENTS IN THERAPEU- TIC JURISPRUDENCE (David B. Wexler & Bruce J. Winick eds., 1996); BRUCE J. WINICK, THERAPEUTIC JURISPRUDENCE APPLIED (1997); Michael M. Perlin et al., Therapeutic Jurispru- dence and the Civil Rights of Institutionalized Mentally Disabled Persons: Hopeless Oxymoron or Path to Redemption? 1 PSYCHOL. PUB. POL'Y & L. 80 (1995); Bruce A. Arrigo & Jeffrey J. Tasca, Right to Refuse Treatment, Competency to Be Executed, and Therapeutic Jurisprudence: Toward a Systematic Analysis, 23 LAW & PSYCHOL. REV. 1 (1999). 11. See BRUCE A. ARRIGO, INTRODUCTION TO FORENSIC PSYCHOLOGY at xvi (2000). 12. See id. There is something approximating a tradition of this sort within mental health law circles dating back, at least, to the antipsychiatry movement of the 1960s. Indeed, on the American front, Szasz's and Ennis' investigations of insanity and jurisprudence, see BRUCE J. ENNIS, PRISONERS OF PSYCHIATRY (1972); THOMAS S. SZAZ, LAW, LIBERTY AND PSYCHI- ATRY (1963); THOMAS SZASZ, INSANITY (1987) [hereinafter SZAZ, INSANITY]; Morse's analysis of "crazy behavior," morals, science, and liberty, see Stephen J. Morse, Crazy Behavior, Morals, and Science: An Analysis of Mental Health Law, 51 S. CAL. L. REV. 527 (1978); Stephen J. Morse, A Preference for Liberty: The Case Against Involuntary Commitment of the Mentally Disordered, 70 CAL. L. REV. 54 (1982); Stephen J. Morse, Treating Crazy People Less Specially, 90 W. VA. L. REV. 353 (1988); Isaac's and Armat's review of law and psychiatry's abandonment Seattle University Law Review [Vol. 24:245 One domain where law-psychology-justice research has yet to assess forensic intervention entails the ethics of advocacy for the men- tally ill. Broadly speaking, the concept of "ethics" has increasingly assumed a more passive, perhaps trivialized, role within the various academic fields where it was recognized as a valuable dimension and a necessary condition for ensuring the humanity of people.3 This is most troubling in the law-psychology domain.14 To be clear, our rele- gation of ethics to its more pedagogical and sanitary status forfeits its very foundations; that is, it undercuts the significance of moral con- templation and the importance of justice in human social interaction. Modern science teaches us to understand the ethical sphere within the imposed, coercive confines of its jurisdiction." That is to say, ethics is "built" upon an edifice, a structure of abstractionsr esting solely on the intangible underpinnings upon which it is posed. 6 What is "selected out" as defining ethical boundaries is that which can be reduced to the abstract.17 In the fourteenth century, William of Ockham proposed an economic principle that has indirectly come to influence the fabric of of the mentally ill, see RAEL JEAN ISSAC & VIRGINIA C. ARMAT, MADNESS IN THE STREETS (1990); and Arrigo's critique of civil and criminal confinement law for the psychiatrically disor- dered, see BRUCE A. ARRIGO, MADNESS, LANGUAGE, AND THE LAW (1993) [hereinafter ARRIGO, MADNESS]; BRUCE A. ARRIGO, THE CONTOURS OF PSYCHIATRIC JUSTICE (1996) [hereinafter ARRIGO, PSYCHIATRIC JUSTICE]; are all exemplars of this perspective. For the radical/critical psychology movement more generally see CRITICAL PSYCHOLOGY, supra note 2; ISAAC PRILLELTENSKY, THE MORALS AND POLITICS OF PSYCHOLOGY (1994). 13. In his review of how the journal Law and Human Behavior has addressed issues concerning law and psychology, Ogloff notes that in order for legal psychology to advance knowledge, researchers "must develop an understanding of 'why' some phenomen[a] in law exist. Thus, it is not enough to know what types of pretrial publicity affect jurors, for example, but why they react the way they do and how the media affects their decision-making .... [O]nce we understand the cause of phenomen[a], we can begin to learn how the law can be revised, when necessary, to better reflect the reality of human behavior." James R.P. Ogloff, Law and Human Behavior: Reflecting Back and Looking Forward, 23 LAW & HUM. BEHAv. 1, 3-4 (1999). Applying this to ethics, researchers must develop an understanding of why ethics in law exists. See id. If we understand this, then we can learn how the law of ethics can be revised to better reflect the reality of human behavior. See id. 14. For application of this phenomenon to the interest-balancing of mental health con- sumer rights see, ARRIGO, PSYCHIATRIC JUSTICE, supra note 12, at 78-79, 179-80. 15. See Bruce A. Arrigo, New Directions in Crime, Law, and Social Change: On Psycho- analytic Semiotics, Chaos Theory, and Postmodern Ethics, 33 W. GA. C. STUD. SOC. SCI. 115 (1995). 16. See ROLLO MAY, THE DISCOVERY OF BEING 52 (1983). 17. Id. Ethics in the law-psychology domain attempts to fit critical cases into abstract prin- ciples (e.g., the duty to warn vs. client confidentiality, mandated conditions for reporting child sexual abuse, the ethics of advocacy by psychologists). The dilemma, of course, is that many of the nuances, complexities, and differences among the cases constituting real, unpredictable life are concealed and reduced to how such subtleties satisfy an artificial, and often homogenous, notion of personal and civic conduct. 2000] Ethical Advocacy our ethical edifice. Ockham's Razor states that "entities are not to be multiplied beyond necessity. "18 In other words, what is simplest is best. Thus, an abstract rule becomes a rule because it is simple to fol- low-to obey. And, equally, our identification of those whose behavior conflicts with or otherwise transgresses our rules becomes less ambig- uous and less subject to debate. Indeed, codification of rules intends absence of ambiguity and of individual decision-making. 9 Decisions are, instead, produced by a representative democracy-the select few who, by way of "expert" knowledge, are deemed competent and are bestowed the power to speak for (presumably on behalf of) other con- stituencies. Again, as we will argue below, this is particularly disturb- ing in the domain of psychology and law, where mental health systems users are routinely subjected to the expertise of clinicolegal decision brokers,2" such as judges and psychiatrists, whose choices all too frequently activate transcarcerative2" ends. Those phenomena that are easily subjected to "degrees of control and analysis necessary for the formulation of abstract laws"2 are codi- fied in such a way as to demand control.23 What is more amenable to the formulation of abstract laws than laws (or rules) themselves?24 Such is the constitution of ethical codes. Many systems-including the mental health and legal apparatuses-have been constructed (codified) 18. Philotheus Boehner, Introduction to OCKHAM, PHILOSOPHICAL WRITINGS at ix, xxi (Philotheus Boehner ed. & trans., 1957). 19. Generally speaking, the notion that one's thoughts or a group's sentiments can eventu- ally be penned presumes that there is some consensus on the form and content of one's convic- tions. In law, we describe this consensus in terms of "plain meaning" or "clear intent," with the belief that such decision-making functions much like a "science"-a legal science. See Harvard Celebration Speeches, 3 LAW Q. REV. 124 (1887) (Professor Langdell discussing law as a science). For a critical analysis of this approach from the realist and sociological jurisprudence tradition to legal semiotics and postmodern law see DRAGAN MILOVANOVIC, A PRIMER IN THE SOCIOL- OGY OF LAW, pt. II, at 84 (2d. 1994). 20. Arrigo, supra note 4, at 23. 21. Transcarceration is the "repeated channeling of disordered defendants (subjects) through institutional regimes of discipline and coercion." Bruce A. Arrigo, Transcarceration: Notes on a Psychoanalytically-InformedT heory of Social Practicei n the CriminalJ ustice and Mental Health Systems, 27 CRIME L. & SOC. CHANGE 31, 31 (1997). In the extreme (and in some cases notwithstanding the best of advocacy intentions), persons with psychiatric disorders become prisoners of confinement, meaning that they are repeatedly routed to and from the civil and criminal systems of institutional control (i.e., transcarcerated) with little opportunity to break free from this disciplinary cycle. See id. at 32; ENNIS, supra note 12, at 215-16. 22. KENNETH W. SPENCE, BEHAVIOR THEORY AND CONDITIONING 236 (1956). 23. DONALD BLACK, THE BEHAVIOR OF LAW 6-7 (1976). 24. Pound described this social control process in law as one that required the power "to influence the behavior of men through the pressure of their fellow men." ROSCOE POUND, SOCIAL CONTROL THROUGH LAW 49 (Archon Books 1968) (1942). For a sociolegal analysis of the social control perspective in law see ALAN HUNT, EXPLORATIONS IN LAW AND SOCIETY 40(1993). Seattle University Law Review [Vol. 24:24S in terms of abstract laws that collectively comprise an intimidating structure, turning volitional subjects into impugned objects who suc- cumb to the will of the code in unreflective, subjugated obedience.25 Indeed, what person or group could, without fear of legal reprisal or sanctioned repercussion, brave the turbulent waters of defiance and resistance-that is, embrace individual reason without (potentially) forfeiting something meaningful in the process? We seek such an edi- fying structure in our impetuous escape from the anxiety of personal choice and responsibility. Rollo May refers to this as the "edifice complex."26 The "escape" is treated at length by Fromm in his work Escapef rom Freedom2.7 What all this suggests is that we, as constituent practitioners and/or scholars in the world of humanism and of human rights, have acquiesced to an unreflective existence within the preconfigured borders of (ethical) codes laid before us by our ancestors.2" This legacy does not imply that we, as individuals, necessarily have made a choice to escape from the freedom of responsibility. What it does, in fact, suggest is that we no longer enjoy the power to make such a choice. At some historical point, the representative powers that be concluded that it was in our best interest to be subjected to constraints on moral discretion. One can only assume that our predecessors were unable to find the possibility of such unbridled freedom liberating. Perhaps a select few made choices that were not in the best interests of their clients and/or communities; consequently, such decision-making power was withdrawn from their/our possession. The result, of 25. See Bruce A. Arrigo, Desire in the PsychiatricC ourtroom: On Lacan and the Dialectics of Linguistic Oppression, 16 CURRENT PERSP. SOC. THEORY 159, 160-61 (1996); Bruce A. Arrigo, Toward a Theory of Punishment in the PsychiatricC ourtroom: On Language, Law and Lacan, 19 J. CRIME & JUST. 15, 16 (1996). Consider, for example, the manner in which the administrative hearing unfolds in which a determination is made about prospects for sustained institutional con- fmement for a psychiatrically disordered petitioner. Resistance to the established code of com- portment or opposition to the "ethic" of clinicolegal communication (i.e., appropriate speech, thought, and behavior) can thwart any expectation of release from civil or criminal custody. See generally ARRIGO, MADNESS, supra note 12, at 135-40 (1993) (discussing how the law defines what is normal, based on the majority, which disadvantages the mentally ill because they do not fit into the norm). 26. MAY, supra note 16, at 52. 27. ERICH FROMM, ESCAPE FROM FREEDOM (1941). 28. This willing abdication or obedient acquiescence, absent prudent speculation, is precisely what we draw attention to in this Article. Both critical legal and critical psychological inquiry necessitate that we examine more systematically the implicit assumptions and hidden values embedded in the choices that we make. The need for such careful discernment is particu- larly warranted when assessing the advocacy efforts undertaken on behalf of citizens with psychi- atric disorders. For a more detailed philosophical investigation of the values at issue when advocating for mental health system users see Christopher R. Williams & Bruce A. Arrigo, The Philosophy of the Gift and the Ethics of Advocacy: Critical Reflections on Forensic Mental Health Intervention, 13 INT'LJ. SEMIOTICS L. 215 (2000). 2000] Ethical Advocacy course, continues to be a circumscribed education in morality and justice. To be sure, many of us regard ethics as the study of rules or 29 codes of conduct that define professional choice and responsibility. Regardless of how one may feel about the presence of such rules, we have, undoubtedly, lost touch with what ethics really is. We no longer deliberately regard ethics as that which embodies concepts such as good, right, virtue, freedom, choice, and the morality that constitutes an ethical mode of being. Perhaps we are aware that ethical rules or codes are presumably assembled upon such conceptual underpinnings, yet we frequently take this for granted: the recipe that has become ethics is merely "taught" to us. As a consequence, students and prac- titioners memorize selected ethical precepts that apply to their poten- tial or actual areas of practice. What we often neglect, however, are the critical and philosophical bases upon which such rules are formed. In other words, there is a certain morality and a particular sense of justice that encompasses every rule that we are taught or, perhaps, are teaching. On too many occasions, we unreflectively abandon the theo- retical (and ideological) explorations that must necessarily accompany such instruction.3° In its relationship to morality and justice, we contend that ethics is not something that should be taught. Rather, it is something that should be explored, something one comes to understand on one's own terms. As Schopenhauer duly noted: As the biggest library if it is in disorder is not as useful as a small but well-arranged one, so you may accumulate a vast amount of knowledge but it will be of far less value to you than a much smaller amount if you thought it over for yourself .... 3 When we experience knowledge-a knowledge that one must come to personally-only then can our decisions or choices be regarded as truly ethical. The distinction between the human being and the 29. For example, see DONALD N. BERSOFF, ETHICAL CONFLICTS IN PSYCHOLOGY 1 (1995). 30. As one of five traditional branches of philosophy, the ethics we have in mind is a blend of both metaethics (the study of the meaning of ethical concepts) and normative or applied ethics (the study of specific ethical theories in relation to specific behaviors engaged in by individuals under particular conditions or circumstances, mindful of "professional" boundaries. JOYCELYN M. POLLOCK, ETHICS IN CRIME AND JUSTICE: DILEMMA AND DECISIONS 4-5 (2d ed. 1994). The metaethical principles we consider include ethical egoism, altruism, the "good" act, etc. The application of these principles is linked to advocacy efforts for persons with mental disor- ders, subject to civil confinement or other forms of institutionalization. See, e.g., Williams & Arrigo, supra note 28. 31. ARTHUR SCHOPENHAUER, ESSAYS AND APHORISMS 89 (R.J. Hollingdale trans., 1970). Seattle University Law Review [Vol. 24:245 automaton posing as human is found within this process of reflection and exploration. Our intention in the present Article is to explore the various paths that influence the often unquestioned choices we are impelled by rule/law to make, and those we may, at times, ponder. An exploration of ethics necessarily encourages us to understand why we make the choices that we do. From our perspective, a choice that is based merely on custom, convention, rule, etc., is not an ethical choice at all. And, without choice, the humanity we claim to hold so dear in our professional pursuits not only disappears, it becomes nonexistent. In this Article, we critically address several philosophical under- pinnings of ethical decision-making that impact persons with psychi- atric disorders. We focus our attention, however, upon an admittedly limited target area. Thus, we canvass a select number of significant issues that pose unique problems for humanity. The purpose of these excursions is that of reflection. In brief, we will speculatively examine: (1) the relationship between human rights and the law; (2) the rela- tionship between mental illness and the law (i.e. the rights of the men- tally ill); (3) the ethics of involuntary confinement (i.e., taking away and giving back rights to the mentally ill); (4) the ethics of advocating for the rights of the mentally ill;32 and (5) the philosophical limits of ethical (mental health) advocacy. Our conceptually animated comments will then be applied to several case studies where questions of advocacy uniquely impact the lives of different psychiatric citizens. While our remarks in this section can only be construed as provisional, the findings will disclose just how ethically vexing the notion of forensic advocacy for persons with mental disorders is. We will conclude by assessing the implica- tions of our philosophic and ethnographic exploration for purposes of mental health law, psychological humanism, and critical inquiry. II. "HUMAN" RIGHTS AND THE LAW In order to examine systematically the relationship between law- psychology-justice and forensic advocacy, the more general connection between the function of law and individual rights must be delineated.33 32. We are mindful of the violence research (e.g., the MacArthur Studies) documenting how persons with severe and untreated mental illness are more dangerous than members of the general population, especially when the mentally ill suffer from command hallucinations and co- occurring substance use disorders. John Monahan, Violence Prediction: The Past Twenty Years and the Next Twenty Years, 23 CRIM. JUST. & BEHAV. 107 (1996). Our thesis, however, addresses the general condition in which advocacy and rights-claiming for the mentally ill take place. 33. By "function of law" we refer to how the law behaves; that is, the patterns of judicial 2000] Ethical Advocacy In short, as citizens of a larger society we are dependent upon the law for the rights we possess as human beings. Law codifies and pro- claims those rights that attach to us as individuals, given our status as citizens."4 The use of the word "possess" is intentional. It implies something that is always temporary; that is, something that can be taken away.35 Further, it implies the presence of some definable, delimited "object" that an individual currently enjoys as her or his own. The word "right" itself has come to mean something that is given (as in a gift)36 and, consequently, something that can just as read- ily and easily be taken away.37 Thus, a right is certainly not a free- decision-making, legal thought, or statutory construction that constitute a system of predictable behavior, yielding social control. See BLACK, supra note 23, at 2; DONALD BLACK, SOCIOLOG- ICAL JUSTICE 8 (1989). 34. See, e.g., MILOVANOVIC, supra note 19. Critical sociolegal commentators (e.g., decon- structionists, critical race theorists, postmodernists, constitutive integrationists) have been espe- cially persuasive along these lines, demonstrating how words, whether spoken or written, make possible one's identity, agency, being, and humanity. For a deconstructionist analysis see J.M. Balkin, Deconstructive Practices and Legal Theory, 96 YALE L.J. 743 (1987); DRUCILLA COR- NELL, BEYOND ACCOMMODATION (Rowman & Littlefield Publishers, Inc. 1999) (1991). For a critical race theory analysis see RICHARD DELGADO, THE RODRIGO CHRONICLES (1995). For a postmodernist analysis see JUDITH BUTLER, EXCITABLE SPEECH (1997); DRAGAN MILOVANOVIC, POSTMODERN CRIMINOLOGY (1997). For a constitutive integrationist analysis see STUART HENRY & DRAGAN MILOVANOVIC, CONSTITUTIVE CRIMINOLOGY (1996); CONSTITUTIVE CRIMINOLOGY AT WORK (Stuart Henry & Dragan Milovanovic eds., 1999). 35. The function of law is not principally to invest in rules and procedures; rather, to ensure "governmental social control." BLACK, supra note 23, at 2. Law, then, operates as a "quantitative variable." Id. at 3. In other words, as Milovanovic observes, "law is measured in terms of how much mobilization of social control takes place in a particular instance." MILO- VANOVIC, supra note 19, at 20. Black measures this legal mobilization by "the number and scope of prohibitions, obligations, and other standards to which people are subject, and by the rate of legislation, litigation, and adjudication [that correspondingly occurs]." BLACK, supra note 23, at 3. Thus, one's possession of rights is temporary, depending on the quantifiable mobiliza- tion of the law and legal actions, procedures, and processes that ensue. 36. See, e.g., Bruce A. Arrigo & Christopher R. Williams, The (Im)possibility of Democratic Justice and the 'Gift' of the Majority: On Derrida, Deconstruction, and the Search for Equality, 16 J. CONTEMP. CRIM. JUST. 321, 323-26 (2000). The right to representation can also be understood as a gift assigned to persons unable to speak on their own behalf. For more on the philosophy of the gift see THE LOGIC OF THE GIFT (Alan D. Schrift ed., 1997). For an analysis of rights for individuals with psychiatric disorders see ROBERT M. LEVY & LEONARD S. RUBENSTEIN, THE RIGHTS OF PEOPLE WITH MENTAL DISABILITIES (1996). For an integra- tion of the logic of the gift of rights and the psychology of advocacy see Williams & Arrigo, supra note 28. 37. This is a reference to Derrida's deconstructionist notion on the (im)possibility of the gift (as a right) and, by extension, the (im)possibility of advocacy for mental health systems users. According to Derrida, in order for a gift to occur it must not be caught in the logic of gift- exchange. That is to say, the economy of reciprocity, of reappropriation, un-does the gift qua gift. Therefore, the value of any gift (material or nonmaterial in nature) must not be derived from its status as an object of exchange, lest the unadulterated virtue of the award (i.e., right) be destroyed. See JACQUES DERRIDA, GIVEN TIME 12-15 (Peggy Kamuf. trans., 1992) (1991); JOHN D. CAPUTO, DECONSTRUCTION IN A NUTSHELL 18-19 (John D. Caputo ed., 1997). Seattle University Law Review [Vol. 24:245 dom: there is always a certain boundary imposed upon one's right; that is, a limit to one's freedom. In other words, one does not have the freedom to do what one pleases with her or his right. One's right is defined, as are its margins, by an exogenous, legally demarcated morality into which one has no direct input.s8 In this sense, rights are something that we are given by the law. Without the law, one has no rights, per se or a priori. One must look to (i.e. rely upon) the law for the very rights that allow us to be human, to behave as human beings.9 One may ask: "Do we not enjoy certain rights merely by being human; that is, by being alive in this world?" To answer this query, one need only ask: "Are there rights that cannot be taken away?"4 The answer is clearly no. In other words, the extent to which our rights can be taken from us when, for example, we abuse or misuse them, is the degree to which they are always rights provided to us by the law. The contours of this debate were extensively investigated by 18th century French Enlightenment thinkers, including Charles-Louis Montesquieu, Francois Voltaire, and Jean-Jacques Rousseau among others.4 The Enlightenment thinkers were active in protesting the essential lack of rights that the majority enjoyed. They argued for For applications to mental health advocacy see Williams & Arrigo, supra note 28. 38. Another way to state this is that the law "hails" or "interpellates" the subject. For a discussion of "interpellation" see Louis ALTHUSSER, LENIN AND PHILOSOPHY AND OTHER ESSAYS 170-86 (Ben Brewster trans., 1971). As Hunt observes: law constitutes or participates in the constitution of a terrain or field within which social relations are generated, reproduced, disputed and struggled over, the most important implication being that within such a field.., the legal discourses in play both place limits of possibility on social action and impose specific forms of discursive possibility. HUNT, supra note 24, at 293. 39. See, e.g., MILOVANOVIC, supra note 19. The rights of the mentally ill are one case in point. Although this constituency enjoys the right to treatment, the right to treatment refusal, the right to counsel, etc., questions persist about how these rights attach and the instrumental role the law assumes in securing, sustaining, legitimizing, or taking away such protections. For further discussion, see Christopher R. Williams, Inside the Outside and Outside the Inside: Nega- tive Fusionf rom the Margins of Humanity, 23 HUMAN. & SOc'Y 70 (1999); Bruce A. Arrigo & Christopher R. Williams, Chaos Theory and the Social Control Thesis: A Post-FoucauldienA naly- sis of Mental Illness and Involuntary Civil Confinement, 26 SOC. JUST. 177 (1999); Arrigo & Williams, supra note 36; Williams & Arrigo, supra note 28. 40. Even constitutional scholars debate "the erosion" of liberty rights, fearing that these rights will, in certain contexts or under particular conditions, be eliminated altogether. See, e.g., DAVID M. O'BRIEN, STORM CENTER (3d ed. 1993); JEFFREY A. SEGAL & HAROLD J. SPAETH, THE SUPREME COURT AND THE ATTITUDINAL MODEL (1993). 41. MONTESQUIEU, THE SPIRIT OF LAWS (Anne M. Cohler, et al. eds. & trans., 1989) (1740); JEAN JAQUES ROUSSEAU, THE SOCIAL CONTRACT AND DISCOURSES (G.D.H. Cole trans., 1950) (1762); VOLTAIRE, LETTERS ON ENGLAND (Leonard Tancock trans., 1980) (1743); VOLTAIRE, CANDIDE, ZADIG AND SELECTED STORIES (Donald M. Frame trans., 1961) (1759).