In the new order a Locke was free—with almost no danger of being interfered with—to think his sublime thoughts, to seek the first causes of all thing… - Allan Bloom

The distinction between the world of commerce and that of “culture” quickly became the distinction between infrastructure and superstructure, with the former clearly determining the latter.

The moderns contended that the concentration on virtue contradicts the concern for well-being. Aristotle admitted that “equipment” as well as virtue is necessary for happiness, but he said nothing about how that equipment is acquired. A careful examination of the acquisition of equipment reveals that virtue impedes that acquisition. Liberality, for example, presupposes money and not caring for it overmuch. But one must care for it to get it. Moreover, spending money exhausts it, so that liberality makes the need for acquisitiveness greater than it would have been without the virtue. Liberality both discourages and encourages acquisitiveness, putting man in contradiction with himself. … The miser is not likely to need to steal. And his quest for profit can, properly channeled, produce benefits for others. In the old system he is given a bad conscience and a bad name. But it would seem that nature is not kind to man, if the two elements of happiness—virtue and equipment—are at tension with one another. Equipment is surely necessary, so why not experiment with doing without virtue? If a substitute for virtue can be found, the inner conflict that renders man’s life so hard could be resolved.

The distinction between private and public undermines the unity of spiritual strength, draining the public of the transcendent energies while trivializing them because the merely private life provides no proper stage for their action.