This article presents an account of the work of the American constitutional law scholar, Paul W. Kahn, by situating it within a European tradition of political jurisprudence. After introducing certain basic features of this school of political jurisprudence, it proceeds to examine and evaluate Kahn’s work relating to the political, the state, sovereignty, collective identity and constitution within the framework of that distinctive worldview.

Paul Kahn has offered a fascinating account of the role of political theology in the field of law, through an exploration of some core concepts of the discipline. This article explores the nature of Kahn’s undertaking through a comparison with Carl Schmitt. The conclusion is that, rather than actual theology, Kahn’s “political theology” is a valuable form of legal anthropology anchored in an exploration of our legal culture.

The article thematizes the relevance of Paul Kahn’s conception of political sacrifice for contemporary constitutional studies. Kahn’s approach to political sacrifice is compared with another extremely influential theory of sacrifice, René Girard’s theory of sacrifice. The main aim is to show why Kahn’s view of sacrifice in constitutional orders escapes the logic of victimization that affects Girard’s seminal work, and it provides a better understanding of a political conception of modern constitutional orders. In the final section, the article shows that although Kahn’s version of political sacrifice is seen as the embodiment of the principle of sovereignty, it can be expanded beyond it.

This article offers a reading of Paul Kahn’s Democracy in Our America that places this intimate “work of local political theory” in a central position in the landscape of his political thought. The article argues that the figure of the volunteer, as it appears in the volume, holds a space for love and meaning—and for political happiness—that secures for it a critical role in the system of beliefs and practices that sustain self-government in the United States. That framing draws the volunteer into relationship with Kahn’s thinking about the family, the veteran, and law. But it also means that the erosion of the volunteer spirit that Kahn traces in his own New England town of Killingworth, Connecticut, is best understood as the loss of the site of action that reflects a reaching for political meaning beyond self-interest and, with it, the loss of the possibility of self-government. Reading the volunteer as a powerful placeholder for the erotic at the heart of the political—and then tracing eros and happiness through Plato, Freud, and Arendt—this article reconstructs Kahn’s link between our unhappy lives and our unhappy politics.

This article centers on the idea that there is a non-fungible value inherent in local associations. It uses the work of Paul Kahn to animate what that value might be and to consider why law might not have a clear sightline to it. In Democracy in Our America, Kahn, leaning on Tocqueville’s earlier work, reflects on the nature of volunteerism in local self-government and the value of local associations. Drawing on his experience-based account of the practice of local self-government, I suggest that local associations have a non-fungible value which comes in three dimensions: The dimension of care, the dimension of character, and the dimension of forum vibrancy. In The Cultural Study of Law, meanwhile, Kahn considers what the practice of the rule of law looks like and suggests that law is blind to other possible ways of framing and analyzing events. Building on this perspective, I reflect on how the practice of the rule of law ends up being blind to the value that is intrinsic to the local associations that vivify local communities. Through this lens, we can also understand more fully than has been possible to date why legal codifications of the principle of subsidiarity fail to result in a genuine preference for proximity.

In recent years, the emerging field of comparative constitutional law has been swept by a new approach with a scientific allure known as the Large-N approach. The methodology of this approach requires flattening the world of constitutional law by reducing the meaning of constitutional determinations into countable data. One of the difficulties in resisting this trend is that while many constitutional scholars have offered accounts that do not flatten the world of constitutional law, their methodology remains unarticulated and rarely discussed. Paul Kahn is one of the few scholars who offered an account of how to conduct non-doctrinal research of constitutional law. This Article aims to distil several principles of Kahn’s methodology, discuss its limitations, and demonstrate why it is superior to the Large-N approach. To achieve these goals, I chose to focus on three books on the German constitutional system that are based on dissertations written at Yale University, where Kahn teaches. Based on my discussion of these three books, I argue that Kahn’s methodology offers an approach which I dub the “Rich Picture” approach (or Rich-P). The Rich-P approach exposes that participants in a constitutional discourses understand constitutional materials, such as constitutional documents or judicial opinions, through a conceptual array that varies between legal orders. Without acknowledging the conceptual “eyeglasses” we wear when investigating constitutional determinations, measurements of the entire world of constitutionalism may lead to catchy soundbites and tweets, but to conclusions that are misleading at best.

What can the cultural study of law tell us about the European Union (EU)? How can we study the European political imagination? This paper demonstrates that the European political imagination is both composite and multifaceted. It is structured not merely by EU law but also by the constitutional orders of the EU Member States. A cultural analysis of European law must therefore include the constitutional worldviews of the Member States. In the political imagination of most of the Member States, “Europe” plays an important symbolic role. Yet since the Member States are shaped by different ‘varieties of constitutionalism’, the meaning ascribed to “Europe” is not uniform. The study of the constitutional worldviews of the Member States, however, should not come at the expense of studying the European political imagination sustained by EU institutions. This political imagination is currently undergoing a transformation. EU authority is increasingly legitimized by appealing to the “the people of Europe” and there are calls for “European sovereignty.” This emerging European political imagination transcends the dominant view of the literature where Europe is understood as a space of “post-sovereignty.”

The present article seeks to identify the particular culture that undergirds the practice of EU law, by drawing from Paul Kahn’s Cultural Analysis of Law. It will do so by extracting from his work certain models for understanding the imaginative life of a political community, most importantly those of the rule of law and of political action, which in Kahn’s observation of American realities stand in competition to one another. This will lead us, first, to consider the particular place held by European integration, as a messianic project of collective transformation. While this might seem to structure the practice of EU law in a way that is consistent with Kahn’s description of political action, such a view, we will then submit, does not consider the particular place of law in the EU’s legal culture, as the very substance in which the European order appears incarnated, and which provides the impetus for much of its development. To account for these two dimensions in the political imaginary of the EU, it is argued that, unlike Kahn’s description of the American context, the rule of law and political action do not stand in tension with one another. Instead, the practice of EU law operates under an idiosyncratic frame of experience, which can be usefully associated to Robert Cover’s notion of “lawful messianism,” and which synthesizes key aspects of Kahn’s account of the rule of law and political action. Finally, to illustrate the operation of just that culture of lawful messianism and its persistence to this day, the article turns to the place of the rule of law as a “foundational value” of the European legal system and recent developments around this particular norm of EU law.

In the context of growing anxieties regarding the place and role of law in the future of the Europe Union (EU), this article reflects upon the extent to which Paul Kahn’s cultural study of law’s rule could be relevant for the place and role of EU law in these respects. Drawing upon Kahn’s monograph Making the Case: The Art of the Judicial Opinion, this article analyses the Laval judgment for these purposes, as one of the most controversial cases ever decided by the Court of Justice of the European Union (CJEU). On this basis, the article shows how the cultural analysis of law advanced by Kahn can help us to sharpen our sensibilities with regard to the deeper layers of moral and political meaning that EU law expounds and to thereby enable us to expand our horizons as well as conversations on the socio-political and economic composition of EU law. Yet this article also raises skepticism about the cultural study of EU law’s rule. Given the diverse cultural idiosyncrasies and traditions by which citizens of EU Member States live, it questions whether EU law can be assessed from the point of view of a collective identity believed to best persuade EU citizens of the authority of EU law.

This article introduces and comments on some of the themes raised by contributors to the special issue on my work. The contributions are divided into two categories. First, those delving into the sources and coherence of my many different projects. Second, those who try to apply to the law of the European Union the methods I have deployed to study American constitutionalism.