 One who holds that evil attitudes can be bad in themselves, apart from their consequences, would want to say more than this. Dewey can say more, too. He would agree that we do not value attitudes only instrumentally. We immediately prize some attitudes and despise others, in the sense that we directly prize and despise them without first appraising them instrumentally. A sympathetic person immediately hates expressions of schadenfreude without first checking whether they actually caused anyone to suffer. Such valuings can themselves be subject to appraisal. If we endorse them upon reflection on their consequences, we judge that they are merited (see  the section on Virtue Theories below).   Among the most important consequences of such second-order valuings are their impact on our characters: they tend to reinforce the attitudes that are prized, and make us recoil from the attitudes that are despised, leading us to seek means to change those attitudes. Dewey denies that there is any sensible way to appraise character traits apart from their typical consequences. So there is no getting away from consequences altogether. However, his theory has the resources to (a) condemn particular manifestations of bad attitudes, even when they do not have their typically bad direct consequences, (b) immediately (“intrinsically”) despise them, (c) judge that such immediate condemnations are warranted, and thereby (d) constitute new, reflective and cognitively loaded affective-ideational-motor attitudes of condemnation. His theory can make parallel claims for prizings and appraisals of good attitudes.