Wisdom about dopamine & distraction.

Always without desire we must be found, If its deep mystery we would sound; But if desire always within us be, Its outer fringe is all that we shall see.

The desire of the slothful killeth him; for his hands refuse to labour.

The people are difficult to govern because of the (excessive) agency of their superiors (in governing them). It is through this that they are difficult to govern.

The desire of a man is his kindness: and a poor man is better than a liar.

The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray.

The desire of the righteous is only good: but the expectation of the wicked is wrath.

Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.

The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit.

There are also three in every ten whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason? Because of their excessive endeavours to perpetuate life.

The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.

Those three methods (of government) Thought olden ways in elegance did fail And made these names their want of worth to veil; But simple views, and courses plain and true Would selfish ends and many lusts eschew.

The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil.

The great state only wishes to unite men together and nourish them; a small state only wishes to be received by, and to serve, the other. Each gets what it desires, but the great state must learn to abase itself.

The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.

He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it). When there is this abstinence from action, good order is universal.

There is treasure to be desired and oil in the dwelling of the wise; but a foolish man spendeth it up.

If this transformation became to me an object of desire, I would express the desire by the nameless simplicity. Simplicity without a name Is free from all external aim. With no desire, at rest and still, All things go right as of their will. PART II.

For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.

The course and nature of things is such that What was in front is now behind; What warmed anon we freezing find. Strength is of weakness oft the spoil; The store in ruins mocks our toil. Hence the sage puts away excessive effort, extravagance, and easy indulgence.

Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires is the way to keep their minds from disorder.

Therefore the sage desires what (other men) do not desire, and does not prize things difficult to get; he learns what (other men) do not learn, and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things, and does not dare to act (with an ulterior purpose of his own).

The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost…