 Many philosophers write as if instrumental value is the only type of extrinsic value, but that is a mistake. Suppose, for instance, that the results of a certain medical test indicate that the patient is in good health, and suppose that this patient’s having good health is intrinsically good. Then we may well want to say that the results are themselves (extrinsically) good. But notice that the results are of course not a means to good health; they are simply indicative of it. Or suppose that making your home available to a struggling artist while you spend a year abroad provides him with an opportunity he would otherwise not have to create some masterpieces, and suppose that either the process or the product of this creation would be intrinsically good. Then we may well want to say that your making your home available to him is (extrinsically) good because of the opportunity it provides him, even if he goes on to squander the opportunity and nothing good comes of it. Or suppose that someone’s appreciating the beauty of the Mona Lisa would be intrinsically good. Then we may well want to say that the painting itself has value in light of this fact, a kind of value that some have called “inherent value” (Lewis 1946, p. 391; cf. Frankena 1973, p. 82). (“Inherent value” may not be the most suitable term to use here, since it may well suggest intrinsic value, whereas the sort of value at issue is supposed to be a type of extrinsic value. The value attributed to the painting is one that it is said to have in virtue of its relation to something else that would supposedly be intrinsically good if it occurred, namely, the appreciation of its beauty.) Many other instances could be given of cases in which we are inclined to call something good in virtue of its relation to something else that is or would be intrinsically good, even though the relation in question is not a means-end relation.