utility as a universal end. He then relabeled Weber's criteria "[instrumental] rationality of decision" and "[value] rationality of belief". He gave instrumental rationality pride of place as "the means-ends connection" and "the efficient and effective achieving of goals". "Instrumental rationality is within the intersection of all theories of rationality... [It] is the default theory, the theory that all discussants of rationality take for granted.”” But he accepted the traditional proposition that instrumental rationality is incomplete because value-free. It only reveals value-free facts as means for pursuing fact-free self-interested utility. By "substantive rationality of goals and desires", Nozick meant explaining how applying principles generates utility—intrinsically valuable satisfaction—for actors who accept them. This proposition required more relabeling. Weber's "instrumental rationality" and Rawls's "the rational" became actors' "causally expected utility"—satisfaction with workmanlike behavior—and "evidentially expected utility"—satisfaction with predicted utility after successful instrumental action. Weber's "value rationality" and Rawls's “the reasonable” became actors' "symbolic utility"—satisfaction with behavior that, in itself, symbolizes universal justice. Jointly, these three sorts of utility establish the social measure of “decision value”—instrumentally successful moral actions. "Even if rationality were understood and explained only as instrumental rationality, that rationality can come to be valued in part for itself ... and so come to have intrinsic [fact-free] value. Nozick's assertion of a value rational human right to pursue individual utility resulted in the same double paradox as Rawls’s institution of justice as fairness. He admitted that it was not rationally persuasive — "most people I know and respect disagree with me"— but continued to believe that both instrumental and value rationality are universally known to satisfy human wants. Neither expert in value rationality was able to convince the other with contaminated reason. James Gouinlock Philosopher James Gouinlock does not believe in the reality of Weber's two kinds of rationality. He became a critic of the separation between instrumental and value rationality while describing and extending John Dewey's efforts to understand human intelligence. Belief in two criteria for reasoning was one of many popular dualism against which he and Dewey railed. They did not believe anything could be valued in isolation—good “for its own sake.” In his introduction to volume two of Dewey's collected works, John Dewey The Later Works 1925–53, published in 1984, Gouinlock criticized the modern practice of value rationality as represented by Rawls and Nozick. He developed that criticism in his 1993 study, Rediscovering the Moral Life. In 2004, he