 The implication is that it is the introduction of money, which causes inequality, which in turn multiplies the causes of quarrels and contentions and increased numbers of violations of the law of nature. This leads to the decision to create a civil government. Before turning to the institution of civil government, however, we should ask what happens to the qualifications on the acquisition of property after the advent of money? One answer proposed by C. B. Macpherson in The Political Theory of Possessive Individualism is that the qualifications are completely set aside, and we now have a system for the unlimited acquisition of private property. This does not seem to be correct. It seems plain, rather, that at least the non-spoilage qualification is satisfied, because money does not spoil. The other qualifications may be rendered somewhat irrelevant by the advent of the conventions about property adopted in civil society. This leaves open the question of whether Locke approved of these changes. Macpherson, who takes Locke to be a spokesman for a proto-capitalist system, sees Locke as advocating the unlimited acquisition of wealth. James Tully, on the other side, in A Discourse of Property holds that Locke sees the new conditions, the change in values and the economic inequality which arise as a result of the advent of money, as the fall of man. Tully sees Locke as a persistent and powerful critic of self-interest. This remarkable difference in interpretation has been a significant topic for debates among scholars over the last forty years. Though the Second Treatise of Government may leave this question difficult to determine, one might consider Locke’s remark in Some Thoughts Concerning Education that