virtue and the virtuous are dishonored.

"And what is honored is cultivated, and that which has no honor is
neglected.

"And so at last, instead of loving contention and glory, men become
lovers of trade and money, and they honor and reverence the rich man and
make a ruler of him, and dishonor the poor man.

"They do so."

The object of a reasonable statesman (it is Plato who is really speaking
in the Laws) is not that the state should be as great and rich as
possible, should possess gold and silver, and have the greatest empire by
sea and land.

The citizen must, indeed, be happy and good, and the legislator will seek
to make him so; but very rich and very good at the same time he cannot
be; not at least in the sense in which many speak of riches. For they
describe by the term "rich" the few who have the most valuable
possessions, though the owner of them be a rogue. And if this is true, I
can never assent to the doctrine that the rich man will be happy: he must
be good as well as rich. And good in a high degree and rich in a high
degree at the same time he cannot be. Some one will ask, Why not? And we
shall answer, Because acquisitions which come from sources which are just
and unjust indifferently are more than double those which come from just
sources only; and the sums which are expended neither honorably nor
disgracefully are only half as great as those which are expended
honorably and on honorable purposes. Thus if one acquires double and
spends half, the other, who is in the opposite case and is a good man,