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Instead, we can look in Genesis 1 for the symbolic meaning that surely must be present if the scientific information is not the main story. Conrad Hyers in 1983 described two parallel tracks of creation: on days 1-3 a framework was created, and on days 4-6 that framework was filled.
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Weber also criticizes those scientists who often "unconsciously allow the starting point for our analyses and explanations of economic events to determine our judgements of these events," demonstrating that he separates the subjectivity of value-orientation from the objective evaluation that is carried out after the value orientation has been established. In other words, Weber is chastising those scientists who allow the subjectivity of their perspective to determine their analysis of the facts. As examples of the economic scientists who have made this mistake, Weber points to the historical apologists and to the Marxists.
If Wit so much from Ign'rance undergo,
Ah let not Learning too commence its Foe!
Of old, those met Rewards who cou'd excel,
And such were Prais'd who but endeavour'd well:
Tho' Triumphs were to Gen'rals only due,
Crowns were reserv'd to grace the Soldiers too.
Now, they who reached Parnassus' lofty Crown,
Employ their Pains to spurn some others down;
And while Self-Love each jealous Writer rules,
Contending Wits becomes the Sport of Fools:
But still the Worst with most Regret commend,
For each Ill Author is as bad a Friend.
To what base Ends, and by what abject Ways,
Are Mortals urg'd thro' Sacred Lust of praise!
Ah ne'er so dire a Thirst of Glory boast,
Nor in the Critick let the Man be lost!
Good-Nature and Good-Sense must ever join;
To err is Humane; to Forgive, Divine.
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The Jewish scriptures admirably illustrate the development from thereligion of fear to moral religion, a development continued in the NewTestament. The religions of all civilized peoples, especially the peoplesof the Orient, are primarily moral religions. The development from a religionof fear to moral religion is a great step in peoples' lives. And yet, thatprimitive religions are based entirely on fear and the religions of civilizedpeoples purely on morality is a prejudice against which we must be on ourguard. The truth is that all religions are a varying blend of both types,with this differentiation: that on the higher levels of social life thereligion of morality predominates.
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There are too many scientific disciplines that state that the earth is more than 10,000 years old. Astronomy, genetics, linguistics, geology, plate tectonics, and archeology all say it is a lot older. The probable figure is about 4 billion years for planet Earth, and roughly 3 billion for life itself. We base our conclusions on appearances and scientific observations. The weight of evidence from all these disciplines is too much for me to dismiss. I do not find at all credible the assertions that the earth is only 10,000 years old and all the natural processes occurred within that time. (Bishop Ussher calculated 6,000 years old, and the Flood at 2348 BC.)
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Portis is partly right. Yet he is also partly wrong. He accurately portrays Weber's first-level view that denies the existence of either positive or natural law, affirming the fact-value dichotomy: "The categories through which social phenomena are perceived must be radically subjective, derived from priorities that the investigator brings to work rather than universal laws discovered through systematic observation." Portis, however, soon goes astray -- or just does not go far enough -- in characterizing Weber's view of the fact-value dichotomy: "Because these categories are antecedent to social scientific analysis, social problems cannot be scientifically resolved." True, Weber would agree, categories must be established prior to analysis. Once established, these categories also entail ends, and it is by working objectively toward those ends that allows the social scientist to resolve a given social problem scientifically.
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"The selection of means to a given end can be assessed in terms of its objective rationality, since it is possible to discriminate objectively -- for Weber, scientifically -- between adequate and inadequate means. But the notion of objective rationality does not apply to wertrational action -- to action conceived as intrinsically rather than as instrumentally valuable, as an end in itself rather than as means to some further end." 27