 Some philosophers have attempted to establish that the capacity to value confers special status on those who have it due to its instrumental usefulness. For example, Buss (2012) traces the value of this capacity to the value of non-instrumentally valuable things (e.g., works of art, beautiful landscapes, animal species) that must be valued (appreciated for their value) in order to be given “their due” (p. 350, see also p. 358). She claims that though the capacity is merely instrumental, and that beings with this capacity are “very special instruments” (p. 347, see also p. 353), nevertheless such beings are to be treated with “awe admiration, and deference” (p. 347) and not merely as a means to an end (p. 349). This view is incomplete without an explanation of why human beings qua instruments ought to be treated with the deference owed to what they appreciate (p. 353), given that we do not generally hold instruments in the high regard that we hold what they are for.