 Dewey also stressed the ways abstract philosophical doctrines are socially embodied, frequently so as to rationalize and reinforce stultifying and unjust social arrangements. For example, the sharp dichotomy between purely instrumental and intrinsic goods both reflects and reinforces an organization of work life that reduces it to drudgery. Since work is of merely instrumental value, so the thinking goes, there is no point in trying to make it interesting to those who do it. The dichotomy also rationalizes oppressive class divisions. Insofar as the good life is conceived in terms of devotion to or enjoyment of purely intrinsic, noninstrumental goods (such as intellectual contemplation and the appreciation of beauty), it is a life that can be led only by a leisured class, whose members do not have to spend their time earning a living. This class depends upon a working class whose function is to provide them with the leisure they need to pursue the good life. Dewey’s critique of traditional ways of distinguishing means from ends is thus simultaneously a critique of class hierarchy (HNC 185–8, TV 235).