Page:The Religious Aspect of Philosophy (1885).djvu/148

Rh never grow great enough to grasp the whole, or any finite part of the whole. Yet there remains the hopeless desire for this wholeness. Nothing but the infinite can be satisfying. Hence the despair of the early scenes of the first part. Like Byron’s Manfred, Faust seeks death; but Faust is kept from it by no fear of worse things beyond, only by an accidental reawakening of old childish emotions. He thereafter feels that he has no business with life, and is a creature of accident. He is clearly conscious only of a longing for a full experience. But this experience he conceives as mainly a passive one. He does not wish as yet to do anything, only to get everything. But at the same time with this desire for a tempest of new feelings, Faust has the consciousness that there never can be a satisfactory feeling. Mephistopheles, stating the case of the contented man of the world, assures him that the time will come for enjoying good things in peace. Faust indignantly replies that pleasure can never deceive him, the tolerable moment never come. In making this very assertion, however, and in concluding his pact with Mephistopheles upon the basis of this assertion, Faust rises above his first position, and assumes a new one. The satisfactory pleasure can never be given to him, and why? Because he will always remain active. Satisfaction would mean repose, repose would mean death. Life is activity. The meaning of the pact is of course that, for good or