“Approaches To The Cultural Study Of Law: Telling A Less Suspicious Story,” Yale Journal of Law and the Humanities, p. 123.Paul Kahn, in his recent book, The Cultural Study of Law, indirectly suggests a possible response to this critique. Kahn encourages sociolegal scholars not to worry so much about being political or social agents of the sort Rorty describes. Instead, he argues that scholars studying law as a cultural system should move "away from normative inquiries into particular reforms and toward thick description of the world of meaning that is the rule of law." If we resist being seduced into focusing on the policy ramifications of our work, Kahn believes, we could better study law the way a religious studies scholar studies religion: not from the perspective of one who is a part of the practice under consideration, but as an independent observer seeking to understand the cultural meaning of the practice from a greater distance. Thus, Kahn argues that it is a mistake for scholars to be too invested in legal practice, regardless of whether they see themselves as law's custodians or law's reformers. Rather, Kahn contends that we would be better off suspending our belief in law's rule altogether, thereby allowing us to analyze legal practice without a normative agenda.Surrendering ourselvesto the state and abdicating personal responsibility makes extinction, passivity and structural violence inevitable and guarantees the states grip over all facets of society . Beres, 94(Louis Rene, Professor of International Law in the Department of Political Science at Purdue University, Spring,, Arizona Journal of International and Comparative Law, Lexis) By surrendering ourselves to States and to traditional views of self-determination, we encouragenot immortality but premature and predictable extinction. It is a relationship that can, and must, be more widely understood. There are great ironies involved. Although the corrosive calculus of ~eopolitics has now made possible the deliberate killing of all life, populations all over the planet turn increasingly to States for securitv. It is the dreadful ingenuity of States that makes possible death in the billions, but it is in the expressions of that ingenuity that people seek safety. Indeed, as the threat of nuclear annihilation looms even after the Cold War, n7 1 the citizens of conflicting States reaffirm their segmented lovalties, moved by the persistent unreason that is, after all, the most indelible badge of modern humankind.