Reification, or distortion of innocent concepts into, simultaneously, the grotesque and concrete, is portrayed in the novel by the use of soma. It represents the human desire for happiness, packaged in the form of a little pill. Soma causes a sense of complacency to overtake the consumer, relieving them of both physical and emotional pain. It reflects the dangers Huxley felt could compound from the use of technology, early death and false resolution among them. Huxley’s apparent disgust with the use of technology to ease all human burden makes reification an obvious component of his work, as any and all problems in the way of the characters is relieved by soma, while the ‘free-thinking’characters ridicule its usage.  Maintenance of constant happiness is almost like a religion to them, but it is a different concept that they hold in a higher regard. In a sort of reverse reification, Ford and his assembly-line cars have become like deities. It is a bastardization of the concept of faith, to worship cold metal and unfeeling, and is another instance of their society’s discouragement of extreme emotion.  According to the rulers, such things would ‘upset them too much’ -throwing them off the balance from their expensive daily sport, from golf to centrifugal bumblepuppy. Economy and productivity have taken the place of humanity.
	Aldous Huxley’s novel may be a cautionary tale against a disturbing trend modern society is steering towards, or simply an attack on the social hierarchy founded by capitalism. In either case, it is undeniable that certain elements characteristic of the Marxist ideology exist within the layers of his writing, a suggestion that the socioeconomic conditions under the emergence of technology will bring certain turmoil. 

The banking system of education confines its pupils from the very start, sealing away their individuality into uniform boxes. Within each box houses all the knowledge and potential that they can ever expect to realize. At least, that’s what Friere seems to believe. 

How can something inherently human possibly become an automaton? The banking system is characterized as an oppressive system in which those who are being taught are in fact being primed for dehumanization. He seems to declare that, by allowing the method to persist, society is developing a world of ‘unreality’. Among the travesties of banking is the idea that a teacher must ease their students into society, must ‘adapt them to the world...[so that] she or he is a better “fit” for the world.’ But even cliches echo the truth: learning does not stop in the classroom. We are not created nor shaped solely by school instructors; for better or worse, we are all influenced by those around us and our personal experiences. So long as we refuse to be defined by the limitations of ‘banking’, we can never be one-dimensional.

	Friere seems to assert that to truly become human a person must constantly question the world around them rather than simply absorbing what is told to them. 