Facts and Values

It seemed simple once - - this distinction confidently taught to grade school children by those knowing nothing of its lineage.  "Children, please listen up.  There are facts and there are values.  You can say that Sally got the wrong answer in science class because science deals with facts.  She can have the wrong answer because there is something to measure the facts against.  However, you cannot say, and you must not ever say, that Sally has got it wrong when she says that there is a God, or when she says that there is not a God, or when she claims Frank was wrong to push Molly.  After all, every person is entitled to his own opinion."  

Every future teacher secondary school teacher I had in my university classes knew and believed in the fact/value distinction. Future school teachers, after all, have to be taught to respect familial and cultural diversity.  It is not wrong that Piper has two mothers or that Alex faces Mecca each day. Of course, the reality of such diversity entails that many of our most cherished judgments are simply values.  There is nothing to measure the probity of Piper having two mothers against; there is no fact of the matter that decides the truth or falsity of Alex facing Mecca.  School teachers teach the facts of grammar, mathematics, science and history, and let the kids "express themselves" in art, music, theater and the interpretation of literature.  While most kids don't any longer have the chance to study philosophy or theology in secondary school, if they could do so today, they would find these disciplines relegated to the same arena as art, music and theater. "Kids need to respect the views of others," their teachers confidently intone.  There can be no fact of the matter in philosophy or religion.  Some kids are Catholics, some Lutheran, some Jewish, some Islamic, and some reject religion all together.   There is no fact of the matter which makes Catholicism "right" and Islam "wrong." To suggest this simply displays abject intolerance.  

Maybe the exposure to this distinction when young explains its popularity today.  Everywhere within popular culture we find the presupposition of the arbitrary and capricious nature of value. The great ideals of humanity (beauty, goodness and truth) are confidently thought to be mere affairs of subjective value.  Some people believe there is a God, but others do not.   This is fine because there is no fact of the matter about there being or not being a God.  Some people believe that abortion is right and others believe it wrong.  This is fine because there is no fact of the matter about its rectitude.  But while Amber might believe abortion wrong, since there is no fact of the matter about its rectitude, she ought not to block access to abortion for others who might believe it is morally permissible.  Since Amber's value is personal, it concerns only her personal behavior.  For her to claim that her personal value ought to govern public policy is for her to succumb to close-minded intolerance.  Does she not know that abortion can be right for Alex but wrong for Piper?  If she knows that abortion could be right for another, she simply has no right to block access to abortion to another - - even if she believes it is a heinous murder.

American people in the second decade of the twentieth century quite naturally assume that talk of God is valuational, that it concerns not a publicly observable arena, but rather expresses the perspective or orientation on life of the author or speaker and his culture.  When theologians write of God and pastors preach passionately from the pulpit, contemporary readers and hearers increasingly simply read or hear the words as valuational expressions; they naturally assume that these words offer a personal or cultural perspective or reveal personal or cultural dispositions and orientations.  The young particularly have been well trained not to understand the words as being factual.  They must not understand these words that way, for to do so would itself be an act of intolerance.   This is where the preacher starts today.  She  starts with an audience trained to be open-minded enough not to regard her words as descriptive and factual.  Paradoxically, the more open-minded the hearer, the more difficult it is today for the hearer to hear the Word.   In this way, the Word is sacrificed on the altar of the fact/value distinction.