 Another common commitment of pragmatic theories of truth—besides prioritizing the speech-act and justification projects—is that they do not restrict truth to certain topics or types of inquiry. That is, regardless of whether the topic is descriptive or normative, scientific or ethical, pragmatists tend to view it as an opportunity for genuine inquiry that incorporates truth-apt assertions. The truth-aptness of ethical and normative statements is a notable feature across a range of pragmatic approaches, including Peirce’s (at least in some of his moods, e.g., 1901b [1958: 8.158]), Dewey’s theory of valuation (1939), Putnam’s questioning of the fact-value dichotomy (2002), and Misak’s claim that “moral beliefs must be in principle responsive to evidence and argument” (2000: 94; for a dissenting view see Frega 2013). This broadly cognitivist attitude—that normative statements are truth-apt—is related to how pragmatic theories of truth de-emphasize the metaphysical project. As a result, from a pragmatic standpoint one of the problems with the correspondence theory of truth is that it can undermine the truth-aptness of normative claims. If, as the correspondence theory proposes, a necessary condition for the truth of a normative claim is the existence of a normative fact to which it corresponds, and if the existence of normative facts is difficult to account for (normative facts seem ontologically distinct from garden-variety physical facts), then this does not bode well for the truth-aptness of normative claims or the point of posing, and inquiring into, normative questions (Lynch 2009). If the correspondence theory of truth leads to skepticism about normative inquiry, then this is all the more reason, according to pragmatists, to sidestep the metaphysical project in favor of the speech-act and justification projects.