Question

Hello,
I apologize for the mistakes in my writing, and for my lack of clarity, since I did not have the privilege of being born in the Land of Israel.
I will restate my question in the hope that things will be understood properly.
My question was about the place, weight, and status of “derekh eretz” (that is, involvement in the non-“religious” and faith-related sphere, such as politics and the acquisition of scientific knowledge, etc.) in the life of a Torah-and-commandments observant Jew. (Of course I know that not everyone is the same in this matter, but I wanted to ask your opinion.)
I will quote here the words of Rabbi Aryeh Carmell, who wrote an article in "Ma'ayan" in which he presents the complexity of the issue in the words of the Sages, and proposes a compromise there:
He begins by asking: if derekh eretz is so important, why do we not find anywhere in the words of the Sages, “Whoever increases derekh eretz is praiseworthy”? On the contrary, there is a contrary saying that Torah is acquired through “minimal derekh eretz.”
On the other hand, we find that the Sages valued derekh eretz very highly, as they wrote, “Four things require strengthening… and derekh eretz,” and they compared it to fundamental things (Torah, prayer, and good deeds).
Maimonides too wrote things that seem contradictory: on the one hand he is very sharp about the obligation to engage in labor, and not only that, but he writes that “it is the way of sensible people that a person should first establish for himself an occupation that supports him… and not sell a field and buy a house… the general principle is that he should aim to make his property prosper and exchange what is fleeting for what endures.”
But on the other hand Maimonides writes: “Words of Torah are found only in one who is humble and lowly in spirit… and who does a little work each day only enough for his livelihood… one whose heart lifts him to fulfill this commandment properly and to be crowned with the crown of Torah must not divert his mind to other matters… such is the way of Torah: bread with salt, etc.”
And that rabbi was troubled by the contradiction between the rational and balanced picture of the proper way of life according to Maimonides in one place, and on the other hand the extremism required in order to attain proper knowledge of Torah.
To this must also be added the well-known sayings of the Sages, which speak extravagantly about the need for total immersion in Torah, such as the story with Rava, and also the story of Rabbi Elazar ben Pedat, who forgot his cloak in the upper marketplace, to fulfill what is said: “In its love you shall be intoxicated always.”
And there the rabbi answers that there must be two tracks: a track for the masses, where the obligation is דווקא to increase derekh eretz, and a track for the “select individuals,” who need “minimal derekh eretz.”
So my question is, that seemingly, repairing the world and the stability of the state are a goal and something important, so how can this be left to the masses, and to those whose soul hates wisdom, while those who desire knowledge of Torah are obligated to separate themselves from what goes on outside?
Thank you for reading, and I hope I did not go on too long. If the Rabbi wishes, I can send the entire article by email.