Two ethical consequences of great moment should be remarked. The belief in fixed values has bred a division of ends into intrinsic and instrumental, of those that are really worth while in themselves and those that are of importance only as means to intrinsic goods. Indeed, it is often thought to be the very beginning of wisdom, of moral discrimination, to make this distinction. Dialectically, the distinction is interesting and seems harmless. But carried into practice it has an import that is tragic. Historically, it has been the source and justification of a hard and fast difference between ideal goods on one side and material goods on the other. At present those who would be liberal conceive intrinsic goods as esthetic in nature rather than as exclusively religious or as intellectually contemplative. But the effect is the same. So-called intrinsic goods, whether religious or esthetic, are divorced from those interests of daily life which because of their constancy and urgency form the preoccupation of the great mass. Aristotle used this distinction to declare that slaves and the working class though they are necessary _for_ the state--the commonweal--are not constituents _of_ it. That which is regarded as _merely_ instrumental must approach drudgery; it cannot command either intellectual, artistic or moral attention and respect. Anything becomes _unworthy_ whenever it is thought of as intrinsically lacking worth. So men of "ideal" interests have chosen for the most part the way of neglect and escape. The urgency and pressure of "lower" ends have been covered up by polite conventions. Or, they have been relegated to a baser class of mortals in order that the few might be free to attend to the goods that are really or intrinsically worth while. This withdrawal, in the name of higher ends, has left, for mankind at large and especially for energetic "practical" people the lower activities in complete command.