In all cases of penal procedure, the declared supposition is, that the party accused is innocent; and for this supposition, mighty is the laud bestowed upon one another by judges and law-writers. This supposition is at once contrary to fact, and belied by their own practice…. The defendant is not in fact treated as if he were innocent, and it would be absurd to deal by him as if he were. The state he is in is a dubious one, betwixt non-delinquency and delinquency: supposing him non-delinquent, the[n] immediately should that procedure against him drop; everything that follows is oppression and injustice.

—Jeremy BenthamJEREMY BENTHAM, PRINCIPLES OF JUDICIAL PROCEDURE 169 (1829).

If the presumption of innocence is not sacred in our system then what is to become of us?

—Judge Reta Strubhar (Oklahoma Court of Criminal Appeals)Flores v. Oklahoma, 1995 OK CR 31 (Okla. Crim. App. 1995).

So-called “urban renewal” programs provide some compensation for the properties they take, but no compensation is possible for the subjective value of these lands to the individuals displaced and the indignity inflicted by uprooting them from their homes…. [E]xtending the concept of public purpose to encompass any economically beneficial goal guarantees that these losses will fall disproportionately on poor communities. Those communities are not only systematically less likely to put their lands to the highest and best social use, but are also the least politically powerful. If ever there were justification for intrusive judicial review of constitutional provisions that protect “discrete and insular minorities,” surely that principle would apply with great force to the powerless groups and individuals the Public Use Clause protects.

David McCarthy has recently suggested that our compensation and liability practices may be interpreted as reflecting a fundamental norm to hold people liable for imposing risk of harm on others. Independently, closely related ideas have been criticized by Stephen R. Perry and Arthur Ripstein as incompatible with central features of negligence law. We aim to show that these objections are unsuccessful against McCarthy's risk–liability theory and that such an approach is a promising means both for understanding the moral basis of liability for negligence and for reasoning about possible reforms of the institution of negligence law.

In this article I develop a Razian account of the authority of customary law. I then use this account to refute Matthew Kramer's claim that insofar as Raz endorses custom as a possible source of law, he ought to grant the same status to correctness as a moral principle. I contend that it is because customary norms can be authoritative, and not because they are what Kramer labels free-floating, that customary norms can be incorporated into law while moral norms cannot. In addition, I argue that nothing in Raz's conception of the nature of law entails that being free-floating is even a necessary condition for a norm's being eligible for incorporation as law. Reasons of political morality or political psychology, however, may weigh against incorporating norms that are not free-floating.