In this we observe the three-fold relation which the individual sustains to self-conscious intelligence, viz: Receptivity for, and production of, and aspiration for, the True, the Good, and the Beautiful. Now if it is true that man cannot know truth, then it follows that he can neither receive nor produce the True. For how shall he know that whatever he may receive and produce is true, since it is specially denied that he can know it. This conclusion as conviction, however, does not affect immediately the third relation—the aspiration—nor quench its gnawing. And this is the first form of conflict in the individual. Let us now open the book and place it before us.
The historic origin of our theme places us in a German University, in the professor’s private studio.
It is well here to remember that it is a German University, and that the occupant of the room is a German professor. Also that it is the received opinion that the Germans are a theoretical people; by which we understand that they act from conviction, and not from instinct. Moreover, that their conviction is not a mere holiday affair, to be rehearsed, say on Sunday, and left in charge of a minister, paid for the purpose, during the balance of the week, but an actual, vital fountain of action. Hence, the conviction of such a character being given, the acts follow in logical sequence.
With this remembered, let us now listen to the self-communion of the occupant of the room.
In bitter earnest the man has honestly examined, and sought to possess himself of the intellectual patrimony of the race. In poverty, in solitude, in isolation, he has labored hopefully, earnestly; and now he casts up his account and finds—what? “That nothing can be known.” His hair is gray with more than futile endeavor, and for ten years his special calling has been to guide the students to waste their lives, as he has done his own, in seeking to accomplish the impossible—to know. This is the worm that gnaws his heart! As compensation, he is free from superstition—fears neither hell nor devil. But this sweeps with it all fond delusions, all conceit that he is able to know, and to teach something for the elevation of mankind. Nor yet does he possess honor or wealth—a dog would not lead a life like this.
Here you will perceive how the first two relations are negated by the conviction that man cannot know truth, and how, on the wings of aspiration, he sallies forth into the realm of magic, of mysticism, of subjectivity. For if reason, with its mediation, is impotent to create an object for this aspiration, let us see what emotion and imagination, without mediation, can do for subjective satisfaction.
And here all is glory, all is freedom! The imagination seizes the totality of the universe, and revels in ecstatic visions. What a spectacle! But, alas! a spectacle only! How am I to know, to comprehend the fountain of life, the centre of which articulates this totality?
See here another generalization: the practical world as a whole! Ah, that is my sphere; here I have a firm footing; here I am master; here I command spirits! Approach, and obey your master!
“Spirit. Who calls?
Faust. Terrific face!