We hear much about “values” and “identity” in discussions in the media these days. Often the debate about values is specifically around so-called “British values”; and the discussion about identity is often in the context of what is referred to as “identity politics.” The discourse on both these topics in my experience tends to be tedious and unilluminating, so I would like to try and consider these topics from a fresh perspective, in particular to look at their relationship and consider what light the one can shine on the other.
What Do I Mean by Values?
In relation to values, it is often assumed that, to be worthy of the name, they need to be universal or universalisable, i.e. worthy or capable of being upheld by all people, conceptually at all times (although this last idea is rather difficult to square with the commonly held perception that values somehow evolve as the human race becomes more “enlightened”). One of the consequences of this approach is that the concept of “British values” becomes almost an oxymoron, and we tend only to list amongst them things like “fairness,” “democracy” and “respect for the rule of law” which we would advocate that all people in all nations should adopt on the basis of their self-evident merit, arguing to that end along the lines of Kant’s categorical imperative.
As those who are regular frequenters of this Web site are probably aware, I consider Kant’s philosophy to be unduly influential in our public debate, not least in his insistence on universalisability as a means of determining rules for what constitutes the good (see, for example, “Kant and Humbug”). While such arguments are helpful if we wish to compel others to adopt a mandated value perspective, or at least to behave and speak in public as if they did, much of what we really mean by “values” is not really universal at all; indeed it is often quite idiosyncratic and personal. Not only that, I would even propose that idiosyncratic value perspectives are crucial in bringing people together in social groupings and enable the members thereof to see themselves as distinct from members of other groupings on the basis not only of what Aristotle would refer to as the telos, or intrinsic purpose, of the group but also of the values to which this telos gives rise.
What I am arguing therefore is that we should think of values as inhabiting intersecting spheres, mirroring the fact that as multifaceted individuals we ourselves inhabit separate spheres in our lives: work, family, sports clubs, choirs, discussion groups, etc., each with its own telos and its own values, some of which may be universal and others of which may be highly exclusive. What I want to emphasise is that those which are universal are not necessarily higher or more important than others. Indeed they probably only offer a lowest common denominator. Who would wish it to be said as their epitaph only that they always did what was required of them? Or that they never strayed even once into political incorrectness? Surely a life replete with value has to go beyond the mundane and be infused with some idiosyncratic personal passion?
Problems with Conflicting Values
Another common misunderstanding—and this brings me on to the question of identity—is the opposite one: that when we feel the values of some particular group are antithetical to our own, there is some onus on us to show respect for the values of that group and indeed for whatever is the object of their valuing. To my mind that is not just nonsense but dangerous nonsense. The group and their values are different precisely because they are idiosyncratic, not universal. To demand that we respect the values and the valuing of another group is to suggest that we should adopt in some measure their idiosyncrasies. But in order to do so, we must at the same time relinquish hold on some of those associated with our own group (and identity). Thus we are required to pay homage to the values of groups to which we do not belong, and so to sublimate our own values: and presumably the other group is expected to reciprocate? As can be seen, if we were to take this process to its logical conclusion, our very identity, shaped as this is by the groups we belong to and the aims and activities we share with their members, will be undermined.
Much of such discussion about respect for other people’s values revolves around the idea of rights, which of course are inextricably linked with universalisability. Human rights law does indeed protect freedom of expression and freedom of conscience. Consequently there is an onus on each of us to respect the rights of individuals and groups to hold and give expression to their values, but not necessarily to respect the values (or objects of valuing) themselves. Of course, if the expression of “values” is antithetical to universal rights held by others, or worse illegal, even the right of expression is curtailed.
In summary, “values” may by their nature and the role they play in our social lives divide us as much as they unite us, and to believe or wish otherwise is not just mistaken, but potentially dangerous as it may result in drawing groups into unnecessary conflict and undermining their ethos and the seminal role they play in underpinning civil society. Protecting spheres of value requires a judicious measure of separation to be maintained between social groupings. There can be such a thing as too much “unity”.
Problems with Multiple Identities?
As I suggested above, the idiosyncratic values we hold to are a reflection of the social groupings we belong to (or used to) and vice versa. These give rise in a natural way to our identity, which will naturally be multi-faceted. This state of affairs and the recognition of the ultimate incommensurability of diverse value perspectives has given rise in the modern era to the postmodernist narrative, or perhaps I should say multiplicity of narratives. (How this squares with the purportedly necessary Kantian condition of universalisability of values has never to my knowledge been elucidated.) In accordance with this perspective, no individual or group has the right to prioritise their perspective or values over any other.
Well that’s the theory. The reality in the UK and indeed across Western society in general is of course what has become known as the multi-cultural society, whereby non-indigenous communities are encouraged to hold fast to their separate identity and culture, express their grievances against the majority community and demand preferential access to resources; and are often permitted, enouraged even, to flaunt the law, such as with so-called sanctuary cities in the US and in refugee camps at Sangatte. Thus we enter the realm of identity politics in accordance with which the basis of this entitlement to assert one’s identity or culture is a sense of victimhood, or the experience of prejudice or microaggression at the hands of the “majority” community. We have veritable industries now established in our universities manufacturing theories and devising ever more ways to fan the flames and identify new injustices which had hitherto gone unnoticed. How this can be reconciled with the idea of a society of universal shared values is hard to fathom.
But it does not even stop there. Under the postmodernist agenda new minority communities are all the time being identified, for example through the agency of gender dysphoria which has gone within a matter of years from being a pathological psychological state to being the major battleground in the crusade to evict inherited/traditional values from their erstwhile home at the centre of society. What was previously referred to as the LGBT community has become a veritable alphabet soup where soon we will be running out of letters to represent all the rainbow of gender perspectives which the theory (or, absent that, the ideology) seeks to accommodate. And don’t get me started on the haves versus the have-nots debate (where interestingly it appears uniquely to be the minority who are deemed to be the oppressors!).
Under this narrative, the authenticity of the perspective expressed is deemed to arise not from any coherent philosophical perspective or historical narrative but from the grievances which are evinced, so civilised discussion is barely possible, only capitulation lest one be seen as manifestly part of the problem and labelled as embodying this or that phobia or -ism.
Where Does This Leave Us?
This whole business seems to me to be a misuse of the idea of identity. From the perspective I outlined above, this should be about shared values within a community or social grouping, not shared grievances and enmities. Interestingly I would see the new revanchist nationalism evident in the US and Europe (it was rarely if ever absent anywhere else in the world, so is seldom remarked upon other than in Europe or N. America) as a reaction against the perceived injustice of precisely this privileging of minority over majority interests. Unfortunately the manifestation of this tends all too often to be again through the expression of shared grievances and enmities, which is not really leading towards a resolution.
It would appear there is urgent need to put positive values back at the centre of the concept of identity and indeed of our moral/societal/political discourse.