Professor Monroe Freedman has sent in the beginning of a draft of an article that will also be the subject of a panel on the Lake Pleasant Buried Bodies Case at the upcoming PR conference in Chicago. Professor Freedman said that he's hoping for comments that would be helpful in developing the article. If you have any, you can email him here. Here's the beginning of the draft:
Role Morality, the Ancient Mariner, and Keeping Promises
The bumper-sticker method of condemning role differentiation in making moral judgments is to solemnly assert that "people do things because of role morality that are condemned by ordinary morality." This observation is thought to be so self-evidently shocking that all right-thinking people will react with immediate disapproval of role morality.
A favorite way of illustrating the evils of role morality for lawyers is to use a an extremely rare life-and-death decision. One example is a case in which a lawyer is told by a client that the client committed the murder for which an innocent person has been convicted and is about to be executed. Another is the case in which the defendant's physician in a personal injury case reports to defense counsel that the plaintiff has a life-threatening aneurism of which he is unaware and that might have been caused by the accident. Thus, the moral imperative to save innocent human life is put in the balance to make the lawyer's ethic of confidentiality appear to be inconsequential if not absurd in all cases. I will return to this issue shortly.
First, though, suppose that you are going about some pressing matter when your arm is suddenly seized by an old man with a long gray beard, a wild look in his eye, and what appears to be an enormous dead bird hanging around his neck, and the old man launches into a bizarre tale of an improbable adventure at sea. If he is a stranger and you are alone on a poorly lighted street, you may well call the police. If he is a stranger, but you decide that he is harmless, you may simply go on to your other responsibilities. If he is a member of your family or a friend, you may feel obligated to spend some time listening to the ancient mariner, or even to spend time conferring with others as to how to care for him. If you are a psychiatric social worker, you may act in yet some other way, and that action may depend upon whether you are on duty at your place of employment, or hurrying so that you will not be late to a wedding * and in the latter case, your decision may vary depending upon whether the wedding is someone else's or your own.
Surely there can be no moral objection to those radically different courses of conduct, or to the fact that they are governed substantially by familial, social, and professional context, that is, by role morality. One simply cannot be expected, in any rational, practical moral system, to react to every other person in the same way in which one would respond to a spouse, a child, or a close friend.
The same is true when a lawyer has voluntarily promised to serve as another person's lawyer. That role of lawyer-client is more than an irrelevant amoral abstraction. Among other things, it means that the lawyer has made promises to the client. Those promises, both expressed and implied, include the lawyer's promise that she will not reveal the information that the client has imparted to the lawyer in connection with the representation.
Keeping one's promises, which is related to truth-telling, is a moral imperative. Indeed, according to Kant, it is a categorical imperative. As he says, "That I ought to keep my promise is a postulate of pure reason" that "everyone readily grasps." Yet this moral imperative is consistently left out of the balance by critics of role morality (and by authors of texts and casebooks on lawyers' ethics)
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