The refusal of the pleasure as a goal of life does not imply a supposed abandonment of the world. It seems to be so, since the pleasure brings the world in our intimacy and it would be so, if the intimacy were rightly conceived as a space we can freely configure.
But the intimacy escapes from our will, being instilled in the being of our body. As much as we would attempt to ignore the body as measure of our individuality, it functions as such and pulls the person in the inner space of the bodily life. The pains remind us that we are not different from the body, the pleasures remind that we find comfort in our body, and both keep us in the world in spite of any creed contrary to bodily life.
Therefore, the renouncement to pleasure is in fact an act of embracing the tension between a declared abandon of the world and its acceptance through the bodily life.
The declared abandon strengthens itself by imaging a spiritual life that doubles its bodily counterpart. Many times, a spiritual life is one that allows someone to feed with spiritual food, to walk through heavens, or to be kept in heavenly marriages. It is not the fulfillment with the world that we meet in pleasures, but it is saved the pattern of receiving the world, even if it is absent. In that pattern, the intimacy is voided of life as it is any other form without content or matter. And yet the lifeless intimacy of the body persists and together with it a lifeless world.
Perhaps the abandonment of the world is more adequately called as a death, with the mention that the human individual lays in his dead body, too.
Instead of a declared renouncement to the pleasure as a goal of life that is fated to be showed as a false statement, it is preferable to retain yourself from discussing pleasure or its denying as alternatives for judging the goal of life. Because there are not only these two alternatives: it is the acceptance of the world, the choice for a lifeless world, and the assumed tension between the declared renouncement to the world and its bodily acceptance.
As regards the acceptance of the world, the pleasure is only one of the many means by which we can approach it. The magnitude of pleasure makes us to believe that it is the most appropriate means, but the body as the matter that receives pleasures and pains should have a greater magnitude and the individuality inscribed in the body is greater than pleasure, too.