Imagine, if you will, an entity entirely detached from human desire. An alien suddenly finding themselves on planet Earth with no concept of status, no hunger for possessions, no understanding of why we chase the things we do. It watches us, not with judgement, but with curiosity, trying to decipher the logic behind our endless pursuit of more.

Seated in a private dining salon at the Hôtel de Crillon - or perhaps a hidden chamber inside The Ritz Paris - it observes a person draped in Loro Piana vicuña, the rarest and most precious wool in the world. They lift a glass of shipwrecked 1907 Heidsieck champagne, its bubbles carrying the weight of history, salvaged from a sunken ship at the bottom of the Baltic Sea. On their wrist, a Patek Phillipe Grandmaster Chime 6300A, an invitation-only acquisition, unavailable even to billionaires without the brand´s personal approval

Across the table, another person delicately samples Almas caviar, harvested from the elusive albino beluga sturgeon, served in a pure gold tin. Before them, a plate of bluefin toro sashimi from a $3.1 million auctioned tuna rests beside a dish of White Truffle Risotto infused with Louis XIII Cognac. The dessert is even rarer - a Fortress Stilt Fisherman Indulgence, a $14,500 handmade cassata cake adorned with an 80-carat aquamarine gemstone, flown in from Sri Lanka, available only upon request.

When the bill arrives, no one reaches for a wallet. Instead, a slim, matte black card is placed on the silver tray - the Centurion Card by American Express, a symbol more powerful than any currency.

The entity does not understand. These objects are not necessary for survival. A simpler watch would keep more precise time. A less extravagant meal might bring greater nourishment. Yet, the joy in the room is not about the objects themselves - it is something else. These objects are not desired for their inherent value or utility, but for the stories they tell - stories about who humans are, who they hope to be, and how others should perceive them. It is not the thing itself, but the narrative it provides.

The Allure of the Unattainable

If luxury were simply about craftsmanship, its meaning would be easy to define. But its power lies elsewhere - in its ability to be just out of reach. Scarcity creates longing. It ignites a desire that, paradoxically, makes us feel both more alive and more incomplete and empty.

Scarcity, the entity realizes, is what fuels desire, A Himalaya Birkin 30 with diamond hardware is not just a bag - it is a unicorn, offered only to those who have spent years cultivating relationships with Hermès. A Krug Clos d´Ambonnay 1998 is not just champagne - it is a bottled fragment of history, held exclusively in private cellars. A bespoke Chanel jacket, tailored from the finest Scottish tweed, is not an article of clothing - it is a key to an exclusive world inaccessible to most.

And yet, an unsettling pattern emerges: once acquired, the satisfaction fades. The person who longed for his Patek Philippe soon finds himself yearning for a Richard Mille RM 56-02 Sapphire, one of only ten in existence. The other person with the Himalaya Birkin now desires a Louis Vuitton Urban Satchel, crafted from crushed water bottles, cigarette packs, and priced at $150,000 - not for its beauty, but for its exclusivity.

But the more the entity observes, the clearer it becomes - scarcity is a double-edged sword. Once an object is obtained, it loses its magic. The thrill is not in ownership, but in the chase. If luxury thrives on scarcity, then possession must, by its very nature, dull its allure. The mind, ever restless, shifts to the unattainable thing. And so, the cycle continues.

Luxury as a Narrative

The entity begins to see that luxury is not merely a transaction - it is a carefully crafted mythology. It is about the narrative we create around the things we consume. Each object, in its exclusivity, tells a story - one that is far richer than its materiality or craftsmanship alone. We don´t just acquire these items; we consume the stories they represent. These items, in their scarcity and refinement, are imbued with tales of heritage, craftsmanship, and the untold hours of expertise that go into their creation.

A suit is not just fabric stitched together; it is a Brioni Vanquish II, woven from the world´ scarcest fibers, costing more than most homes. A handbag is not just leather and hardware; it is an Hermès Faubourg Sellier Birkin, a collector’s dream with waiting lists stretching beyond a decade. A bottle of wine is not just fermented grapes; it is a bottle of Château Margaux 1787, once owned by Thomas Jefferson, a relic of history priced at $225,000. To own such objects is not just to possess something rare - it is to participate in its myth, to join in the exclusive narrative of those who have tasted it, who have become part of its lineage.

But there is a paradox that gnaws at the entity: if luxury is fundamentally a narrative, why does it always feel so fleeting? Once humans have consumed the story - once they have played their part in the myth - the satisfaction it offers fades, and they begin hunting for the next narrative to consume. It is as if the story itself, once lived, loses its power. The entity watches as the cycle begins again, as individuals seek the next item, the next experience that promises to elevate them within this ever-expanding narrative. They compete and there is no ultimate prize, no finish line, only the endless desire to stay ahead of others, to outpace them in the acquisition of ever rarer and more elusive objects.

Each object in its exclusivity tells a story

The Hedonic Treadmill and the Social Comparison Theory: The Chase That Never Ends

The entity begins to understand that the compulsion to acquire more than others is not simply about filling an internal void, but about maintaining a fragile sense of self. They cling to the idea that owning more, or owning the most exclusive, allows them to transcend the mediocrity of ordinary life. In the act of acquisition, they seek not only status but a sense of power - an unspoken declaration that they are separate from the ordinary.

But there is the cruel irony: in this race, the goalposts are always moving. Just as one gains access to a rare piece of the narrative - one that speaks of exclusivity and superiority - another item, more elusive, more impossible, emerges on the horizon. This keeps them perpetually in pursuit, yet always just short of fulfilment. The game, it seems, is designed to have no winners. The satisfaction of acquisition is fleeting, then the story they tell themselves is never truly complete. No matter how many rare objects they gather, the narrative does not resolve.

As the entity observes further, it begins to uncover patterns in human behavior that align with psychological theories long established by scholars. One such discovery leads it to the concept of the “hedonic treadmill”, first articulated by psychologists Philip Brickman and Donald T. Campbell in 1971. This theory suggests that the pleasure derived from new acquisitions or experiences is short-lived. The initial euphoria fades quickly, and individuals return to their baseline level of happiness, only to seek the next object of desire. No matter how much they gain, their sense of fulfilment is transient, setting them on an endless cycle of pursuit. In this way, the entity begins to see that humans, rather than reaching a state of lasting contentment, find themselves perpetually chasing something just out of reach.

Further exploration into human psychology reveals another dimension to this relentless pursuit: Leon Festinger´s social comparison theory, first introduced in 1954. Luxury, it becomes clear, is not merely about the object itself but about its function as a social instrument - a means of positioning oneself within an unspoken hierarchy. Satisfaction does not arise from the possession of rare and exquisite things, but from the distinction they confer. The value of luxury, then, is not intrinsic; it is relational. Each acquisition is not simply an act of consumption but a strategic move in an ongoing game of status, where the goal is not ownership but superiority. And yet, in this pursuit, the finish line is forever receding. The moment an item is obtained, its power as a status symbol begins to wane, demanding the next conquest, the next proof of distinction. Luxury, in this sense, does not merely signal success - it perpetuates a cycle in which one must always strive for more, not for the object itself, but for the fleeting validation it provides.

But if the chase if unceasing and fulfilment forever deferred, does luxury truly enrich, or does it merely entrench us in an endless performance of status - a pursuit not of meaning, but of distinction? Is it a genuine appreciation of craftsmanship and beauty, or merely a means of validation, a way to signal belonging to one group while distancing oneself from another? And if the value of luxury is determined not by its intrinsic worth but by its exclusivity then is it truly about elevating oneself, or simply ensuring that others remain below?

The Aristotelian Perspective: Eudaimonia

As the contemplation continues, a shift occurs - from the superficial allure of luxury to the profound wisdom of Aristotle. Where contemporary culture ties fulfilment to the fleeting joys of acquisition, Aristotle´s concept of eudaemonia offers a radically different understanding of well-being - a fulfilment that is not dependent on external possessions but on the development of one´s inner virtues and the pursuit of a life well-lived. Eudaimonia, often translated as “flourishing” or “human fulfillment”, transcends the mere satisfaction derived from pleasure. For Aristotle, it is not happiness in a transitory sense, but the culmination of living in accordance with reason, virtue, and purpose. It is the state of becoming the best version of oneself, not through material wealth, but through intellectual growth, moral integrity, and the cultivation of relationships grounded in love and respect.

This fulfilment, Aristotle suggests, is deeply internal, grounded not in the ownership of things, but in the embodiment of virtues such as courage, wisdom, and temperance. It is a form of happiness that is sustained by the integrity of one´s character and the meaningfulness of one´s actions, rather than the fleeting pleasure of consumption or the prestige of rare possessions. Eudaimonia is not an end to be achieved through external acquisition, but a process - a continuous journey of self-actualization, a refinement of one´s soul, and a dedication to living a life of purpose and moral excellence.

In contrast to the promise of luxury, which insists that fulfilment is always just out of reach, eudaemonia offers a lasting sense of satisfaction that is not tied to scarcity or the chase for the next object. It is the paradox of the human condition: the more one seeks external validation or pleasure, the further one moves from latin contentment. The object, once obtained, brings only temporary joy - never the enduring peace of a life aligned with one´s deepest values.

The flaw in luxury´s seductive promise, then, becomes starkly evident: it suggests that fulfilment lies outside the self, that happiness can be acquired through possessions or status. Yet Aristotle teaches that the highest form of wealth is not external at all. True wealth is found in the richness of the soul, in the cultivation of one´s character, and in the alignment of one´s actions with the highest good. The greatest luxury, therefore, lies not in owning the rarest things, but in transcending the incessant desire for ownership altogether - finding joy in living authentically, in striving toward excellence, and in becoming, not what one possesses, but who one is meant to be.

In the digital age, information is at our fingertips

The Final Paradox: The Rarest Luxury of All

We began with a thought experiment: how might an entity, free from human desire, perceive our obsession with luxury? Would it recognize a love of beauty and craftsmanship, or would it see an elaborate illusion - one that keeps us perpetually reaching for more? The stories we tell ourselves about these objects, the seductive promise of fulfilment they carry, keep us locked in an endless cycle of longing. Yet, in the end, luxury is not truly found in the objects themselves nor in the narratives we construct around them. Its essence lies elsewhere - perhaps in the Aristotelian ideal of eudaemonia, a life anchored in purpose, virtue, and self-actualization rather than in the fleeting satisfaction of material accumulation.

There is, of course, an undeniable merit in paying for craftsmanship - the artist, expertise, and dedication that elevate an object beyond the ordinary. But when this pursuit is co-opted by the relentless mechanics of the hedonic treadmill and the social comparison, its essence distorts. Prices cease to reflect the quality of an object and instead become instruments of competition, markers of exclusion, tools for status, turning scarcity into a performance. And so, luxury descends into a theatre of the absurd - a world where a bottle of champagne can cost as much as a home, in a world where millions struggle for basic necessities.

More unsettling still is the way people, particularly in the middle class, chase this pinnacle of excess - often more than billionaires themselves - blind to the fact that their pursuit is not aspirational but deeply disturbing. In the desperation to attain status, they fixate on logos and labels, believing that belonging can be bought. In the desperation to project an image of status, they miss the deeper irony: the very luxury they crave perpetuates a void that only grows wider, leaving them caught in a cycle of superficial desire that can never truly satisfy.

But what is true luxury then? What if it is not about what we own, but about how we live? What if it is not rooted in accumulation, but in discernment? The way we live - mindfully and intentionally. The desire for beauty, craftsmanship, and refinement is not inherently flawed; however, when our possessions begin to define us instead of enriching our lives, we lose sight of what truly matters. Objects should remain what they are - expressions of human creativity but not symbols of our worth or proxies for identity or remedies for existential emptiness. To consume with intention rather than compulsion is to regain control, to ensure that possessions enhance rather than overshadow a meaningful life.

But we don´t really need to acquire new items to experience true luxury at all. True luxury is more democratic and accessible as we think. It lies in cultivating a life rich with meaning, purpose, and authenticity. It is not about filling the void with more things but enriching our lives through education, self-awareness, and growth. In the digital age, information is at our fingertips, self-education has never been more accessible, offering us countless opportunities to learn and grow.

Luxury is about embracing our identity, making deliberate choices, and defining ourselves by who we become, not what we own. When we live with intention, we realise that external possessions matter less. True fulfillment comes from within - through wisdom, self-empowerment, and living authentically.

This is how I see it, and I truly believe we all have the power to create this kind of life - if we choose to. Let´s live intentionally, seek fulfilment from within, and remember that the richest lives are not defined by what we have, but by who we are.

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