The Politics of European Society
C-769/22 Commission v Hungary marks the remarkable ascent of the European society discourse. What until very recently was a mere political slogan and academic postulate has now been presented as hard law (see paras 495 and 554 of the judgment). Over the past years, the notion of European society has spread quickly from the pages of academic journals to the offices of the European Commissionâs Legal Service at Rue de la Loi in Brussels and now, too, to the Kirchberg plateau. The transfer of ideas from an academic to an institutional context is a common process but also a deeply political one. It matters what ideas are adopted, whose ideas are heard, and to what ends they are deployed.
The academic project of European society contains a variety of approaches, many of which adopt a realist perspective to the study of EU law. The institutional adaptation of the European society discourse, however, draws on the work of several idealist scholars who reconceptualise integration through law as a process of society-construction. In this vision, the text of Article 2 TEU postulates the existence of a European society as a collective singular to which the foundational values in Article 2 TEU are attributed and from which their authority derives. It presents the Court of Justice as speaking in the name of a European society, thereby transforming the social fabric in Europe, and even reconstituting it in a more emancipatory vein.
A closer look, however, reveals that there is little transformative or emancipatory potential in the Courtâs Article 2 TEU case law or its invocation of European society. Beneath the rhetoric of transformation, the institutional adaptation of the society discourse is above all conservative in nature, seeking to protect the authority of the EU and its legal order against detracting Member States. The hope that the Court will deploy Article 2 TEU to pursue a transformative agenda is unfounded (as is the fear that the Article 2 TEU case law is too radical). Rather, the notion of European society is instrumental in legitimising the EUâs legal-political status quo.
European Society Between the Real and the Ideal
The rise of the European society discourse is the latest fashion in EU legal academia. The concept is now regularly found in journal articles, books and workshops (it has even become the subject of a Verfassungblog symposium, I hasten to add). But that does not mean European society denotes a uniform or shared meaning. In fact, under the umbrella of European society, one finds completely different practices to the study of EU law. Using a broad brush, one can distinguish between a more realist approach (found in the work of LoĂŻc Azoulai and others) and an idealist one (initiated by Armin von Bogdandy). Both talk about European society, but each means a very different thing.
The realist take on European society is informed by law in context approach as well as the recent proliferation of empirical legal studies in EU law. It studies the law not (just) as a system of norms, but (also) as a social phenomenon and practice. This approach takes as its starting point that the EU and its law are insufficiently attuned to (or even disconnected from) the social. The appeal to society forms an attempt to bring EU lawâs reality deficit into focus and draw out its normative consequences. From this perspective, EU law lacks the concepts and tools to accurately capture lived experiences or translate social conflicts into a legal form. Hence, realists study colonial legacies, marginalised groups, and relations of domination and exploitation in contemporary Europe. While these studies might attempt to reconnect EU law and society, they are just as likely to point to the limits of the law as an instrument of social change.
The idealists, in contrast, seek to doctrinally reconstruct EU law in light of Article 2 TEU. Its starting point is the notion of society as referenced in the text of Article 2 TEU and the value case law of the Court of Justice. The focus is therefore on studying legal text and developing novel doctrinal arguments. For example, its proponents conceptualise the common values as the EUâs constitutional core and reconstruct primary law as a pyramid with Article 2 TEU at the top. From this perspective, the EUâs common values offer a language in which social conflicts should be articulated (thereby assuming that social reality can and must conform to the language of EU law). This approach exhibits great trust in the common values as tools of transformative change, which are presented as an instrument to solve the EUâs democratic shortcomings, create a more substantial EU citizenship, and enhance solidarity with migrants and refugees.
While the realists focus on the social, the idealists prioritise Article 2 TEU. From an institutional perspective, this difference matters. The realist approach is contextual, critical, and, hence, not very practical for institutional purposes. The idealist approach, in contrast, can be easily operationalised, providing arguments that allow institutional actors to mobilise the common values. But it is precisely the proximity to power that undermines the transformative potential of the idealistsâ agenda.
Academic Allies and the Legitimation of EU Law
Not all ideas are created equally. This is the key insight of the archival and socio-historical research on the historical formation of EU law. This body of work maps how institutional actors mobilised academic allies to legitimise their constitutional vision of EU law and establish this vision as the common-sense understanding of the Treaties. As such, these studies convincingly show how legal knowledge is not neutral, but inevitably part of discursive struggles about the direction and future of the integration process. In these struggles, not only the quality of the idea matters, but also the social resources that can be mobilised to support oneâs argument.
Exactly how the notion of European society circulated among academic and institutional circles is for future historians and sociologist to discover, but there is no doubt that Armin von Bogdandyâs The Emergence of European Society through Public Law plays a key role. This book forms the most elaborate effort to reconstruct EU law in light of the concept of European society to date. Moreover, as a Director of the Max Planck Institute in Heidelberg, von Bogdandy has both the network and the financial means to promote his society frame as the new âcommon senseâ of the EU legal discipline (see e.g. here, here and here). This might help to explain why his arguments are picked up by the lawyers in the Commission, Advocate General Äapeta, and the plenary of the Court of Justice. These institutions seem quite receptive to the idea that a European society is constituted by the very laws that those who work in these institutions uphold and create.
The attractiveness of the society frame is, no doubt, also that it continues a long tradition of grand narratives that appeal to the inherent ideals of the Treaties to justify the authority of EU law. For Judge Pierre Pescatore, the Treaties contained the inherent telos of a common market and a political union; for Commission President Walter Hallstein, the Treaties, at their core, formed a system that would regulate inter-State relations on the European continent through law rather than force; for the editors of the Integration Through Law volumes, the Treaties possessed an inner ethos that expressed a new conception of postnational citizenship. Each of these influential accounts of European legal integration explains the authority of the law in a circular and self-referential manner: the authority of EU law derives from the market, system, or postnational community as constituted by EU law.
Such self-referential narratives have a legitimating function. They ground the âauthority of the law on law itselfâ and anchor âthe legitimacy of the EU in the authority of the lawâ, as Mendes accurately put it. The European society frame performs the same function. It derives the authority of EU law from an abstract and idealised notion of European society, while simultaneously positing that this society is constituted through Article 2 TEU and the Courtâs value-based case law. This discourse thereby provides a self-sustaining justification for the authority of EU law that obfuscates the question how EU law is democratically authorised. It is precisely what makes this notion so attractive: a society has no will and does not speak with a single voice, not even metaphorically (in contrast to a people, nation, or State). From this perspective, the democracy of European society inevitable operates via âcompromise hammered out within its institutions.â
The ideal of European society thus coincides with the EU and its institutional machinery in Brussels and Luxembourg. It offers a new vocabulary to describe the EUâs legal-institutional framework as it already is. Von Bogdandy is explicit in this regard, stating that his account presumes that âlegal structures express social structuresâ. This means that if the EU treaties say there is a society, such a society exists; or if the Treaties state that the EU is democratic, it follows that the EU is, in fact, a democracy. If one takes this line of reasoning to its logical conclusion even the trilogue process appears as a âsignificant democratic innovationâ.
The starting premise therefore deprives von Bogdandyâs approach to European society of any transformative potential. This is why a realist approach to European society rejects this premise. Instead, it draws out the contrast between a highly idealistic values discourse (legal structures) and the far more gloomy lived reality of political marginalisation, economic inequality, and societal alienation on the European continent (social structures). The great risk of speculating about European society in the abstract is that it all too easily obscures the actual social circumstances which EU law produces.
Conservative, Not Transformative
The paradox of the idealist approach to European society is that it is inherently conservative. While it proposes novel concepts and creative reinterpretations, these serve highly traditional ends, namely, to protect the authority of EU law from Member States that challenge the EU. The mobilisation of Article 2 TEU is primarily motivated by the goal to intervene in backsliding Member States (but, as we saw in the Maltese citizenship case, is not limited to those States). It would be a mistake to consider such an expansion of EU powers as transformative. The Court of Justiceâs foundational case law has always been geared towards enabling the EUâs exercise of public authority, rather than constraining the EU institutions. If anything, the Courtâs Article 2 TEU case law confirms the persistence of this enabling-logic, which I have described elsewhere as âa structural bias towards the very structure of EU legal orderâ.
Illustrative is the argument that the Courtâs President Lenaerts and GutiĂ©rrez-Fons made in response to my claim, namely, that the EUâs constitution is not an âempty shellâ because the values âpermeate throughout the constitutional structure of the EUâ. In their understanding, the foundational values are expressed through the EUâs legal framework, rather than forming a normative benchmark against which that framework is assessed. The way in which the common values are conceptualised as legal norms thus risks precluding their application vis-Ă -vis acts of the EU institutions or the laws they adopt.
Of course, the outcome in C-769/22 Commission v Hungary is commendable: defending the rights of the LGBTQI community against discriminatory and degrading treatment by the Hungarian State. But this is a single judgment, against a government that already was the âpariahâ of the EU family, and in which sixteen Member State governments endorsed the enforcement of the EUâs foundational values. In these circumstances, it is far too optimistic to contemplate âa new constitutional horizonâ. This is not the beginning of a novel type of constitutional jurisprudence that will render the EU and its Member States more responsive to democratic demands, solidary between rich and poor, or respectful of the human dignity of minorities and migrants. Rather we are witnessing the mobilisation of new discursive means (European society) to defend very traditional ends (the constitutional orthodoxy).
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