As a special mirage, love is essentially deception. It is situated in the field established at the level of the pleasure reference, of that sole signifier necessary to introduce a perspective centred on the Ideal point, capital I, placed somewhere in the Other, from which the Other sees me, in the form I like to be seen.
Envy and anger, not being caused by pain and pleasure simply in themselves, but having in them some mixed considerations of ourselves and others, are not therefore to be found in all men, because those other parts, of valuing their merits, or intending revenge, is wanting in them. but all the rest [of the passions], terminating purely in pain and pleasure, are, I think, to be found in all men. For we love, desire, rejoice, and hope, only in respect of pleasure; we hate, fear, and grieve, only in respect of pain ultimately. In fine, all these passions are moved by things, only as they appear to be the causes of pleasure and pain, or to have pleasure or pain some way or other annexed to them.
You will be able to overcome desires without excessive difficulty when you become aware of their illusory nature. The pleasure of eating, for example, is really of very short duration. You feel the pleasure for only the short amount of time the food is in your mouth. As soon as you have swallowed the food, it is already forgotten... All physical pleasures are similar. Give the matter sufficient thought and you will realize that even the illusory good lasts only a short time. On the other hand, the negative consequences of physical pleasures can be severe and long lasting. A thinking person will definitely not want to place himself in a situation fraught with dangers for momentary pleasures. By habitually thinking about this truth, one will gradually be able to free himself from the prison of foolishly pursuing physical pleasures.
Envy comes from foolishness and a lack of understanding. When you are envious of someone, you do not gain anything and o not cause a loss to the person you envy. The only person who loses out is you. There are some people whose foolishness is so strong that whenever they see someone else they know have some good fortune, they feel pain and suffering They are so pained by what others have they derive no pleasure from what they themselves possess.
I think there cannot any one moral rule be proposed whereof a man may not justly demand a reason: which would be perfectly ridiculous and absurd if they were innate; or so much as self-evident, which every innate principle must needs be, and not need any proof to ascertain its truth, nor want any reason to gain its approbation.
The unexamined life, said Socrates, is unfit to be lived by man. This is the virtue of liberty, and the ground on which we may justify our belief in it, that it tolerates error in order to serve truth.
The most precious of all possessions, is power over ourselves; power to withstand trial, to bear suffering, to front danger; power over pleasure and pain; power to follow convictions, however resisted by menace and scorn; the power of calm reliance in scenes of darkness an storms. He that has not a mastery over his inclinations; he that knows not how to resist the importunity of present pleasure or pain, for the sake of what reason tells him is fit to be done, wants the true principle of virtue and industry, and is in danger of never being good for anything.
Other passions have objects to flatter the, and seem to content and satisfy them for a while; there is power in ambition, pleasure in luxury, and pelf in covetousness; but envy can gain nothing but vexation.