...the kind of man I see emerging, as our culture fades into the next, resembles the kind once called "spiritual"--because such a man desires to preserve the inherited morality freed from its hard external crust of institutional discipline. Yet a culture survives principally, I think, by the power of its institutions to bind and loose men in the conduct of their affairs with reasons which sink so deep into the self that they become commonly and implicitly understood--with that understanding of which explicit belief and precise knowledge of externals would show outwardly like the tip of an iceberg....  Having broken the outward forms so as to liberate, allegedly, the inner meaning of the good, the beautiful, and the true, the spiritualizers, who set the pace of Western cultural life from just before the beginning to a short time after the end of the nineteenth century, have given way now to their logical and historical successors, the psychologizers, inheritors of that dualist tradition which pits human nature against social order. (p. 2)

The systematic hunting down of all settled convictions represents the anti-cultural predicate upon which modern personality is being reorganized.... (p. 10)

Not only our Western culture but every system of integrative moral demand, the generative principle of culture, expressed itself in positive deprivations--in a character ideal that functioned to commit the individual to the group. Culture was thus the establishment and organization of restrictive motives. Men engaged in disciplines of interdiction. The dialectic of deprivation and remission from deprivation was in the service of those particular interdicts by which a culture constituted itself. The analytic attitude does contain a certain time-element of asceticism, but it points toward a character ideal that is in principle anti-ascetic and therefore revolutionary if viewed from perspectives formed in the inherited moral demand system. The dialectic of perfection, based on a deprivational mode, is being succeeded by a dialectic of fulfillment, based on the appetitive mode. (p. 40)

That last sentence is an adequate summary of the condition(s) analyzed in the book.

The "spiritualizers" in the first quotation appear to be the Romantics in particular, though the general cultural drift they represented was not confined to them. One might think, in argument to that general point, of the many instances in Christian scripture and thought in which we are admonished to attend to the spirit and not the letter. And the "spiritualizers" do, too. But their mistake is to suppose that the spirit need not be, in fact should not be, embodied, that to give it a body is an unacceptable limitation. Jesus himself tells us that the law is to be made alive, not done away with. 

What immediately strikes the reader of our time is the apparent paradox in which the destruction of all settled convictions has turned into an extremely rigid heresy-hunting orthodoxy. But it's only apparent. What we call "society" is as intrinsic a part of being human as is the individual. And every society has, also intrinsically, its expectations of conduct, its standards by the light of which some things are acceptable and some are not. Or, to use Reiff's terms, its controls, or interdicts, and remissions.