On The Improvement of Understanding
On the Improvement of the Understanding by Benedictus de Spinoza, 3:2-5;3, 7:1-3
[T]he ordinary surroundings of life which are esteemed by men (as their actions testify) to be the highest good, may be classed under the three heads – Riches, Fame, and the Pleasures of Sense: with these three the mind is so absorbed that it has little power to reflect on any different good.
By sensual pleasure the mind is enthralled to the extent of quiescence, as if the supreme good were actually attained, so that it is quite incapable of thinking of any other object; when such pleasure has been gratified it is followed by extreme melancholy, whereby the mind, though not enthralled, is disturbed and dulled. The pursuit of honors and riches is likewise very absorbing, especially if such objects be sought simply for their own sake, inasmuch as they are then supposed to constitute the highest good.
In the case of fame the mind is still more absorbed, for fame is conceived as always good for its own sake, and as the ultimate end to which all actions are directed. Further, the attainment of riches and fame is not followed as in the case of sensual pleasures by repentance, but, the more we acquire, the greater is our delight, and, consequently, the more are we incited to increase both the one and the other; on the other hand, if our hopes happen to be frustrated we are plunged into the deepest sadness. Fame has the further drawback that it compels its votaries to order their lives according to the opinions of their fellow-men, shunning what they usually shun, and seeking what they usually seek.
Further reflection convinced me that if I could really get to the root of the matter [by abandoning these three goals in pursuit of the true supreme good] I should be leaving certain evils for a certain good. I thus perceived that I was in a state of great peril, and I compelled myself to seek with all my strength for a remedy, however uncertain it might be; as a sick man struggling with a deadly disease, when he sees that death will surely be upon him unless a remedy be found, is compelled to seek a remedy with all his strength, inasmuch as his whole hope lies therein. All the objects pursued by the multitude not only bring no remedy that tends to preserve our being, but even act as hindrances, causing the death not seldom of those who possess them, and always of those who are possessed by them.
The complete text of On the Improvement of the Understanding.