It goes without saying that Faust is too ideal a figure to be content with the tattle that if he were to talk he would give occasion to an ordinary discussion and the whole thing would pass off without any consequences — or perhaps, and perhaps … . (Here, as every poet will easily see, the comic is latent in the plan, threatening to bring Faust into an ironical relation to these fools of low comedy who in our age run after doubt, produce an external argument, e.g. a doctor’s diploma, to prove that they really have doubted, or take their oath that they have doubted everything, or prove it by the fact that on a journey they met a doubter — these express-messengers and foot-racers in the world of spirit, who in the greatest haste get from one man a little hint of doubt, from another a little hint of faith, and then turn it to account as best they can, according as the congregation wants to have fine sand or coarse sand.) Faust is too ideal a figure to go about in carpet-slippers. He who has not an infinite passion is not the ideal, and he who has an infinite passion has long ago saved his soul out of such nonsense. He keeps silent and sacrifices himself/or he talks with the consciousness that he desires to confound everything.

If he keeps silent, ethics condemns him, for it says, “Thou shalt acknowledge the universal, and it is precisely by speaking thou dost acknowledge it, and thou must not have compassion upon the universal.” One ought not to forget this consideration when sometimes one judges a doubter severely for talking. I am not inclined to judge such conduct leniently, but in this case as everywhere all depends upon whether the movements occur normally. If worse comes to worst, a doubter, even though by talking he were to bring down all possible misfortune upon the world, is much to be preferred to these miserable sweet-tooths who taste a little of everything, and who would heal doubt without being acquainted with it, and who are therefore usually the proximate cause of it when doubt breaks out wildly and with ungovernable rage. — If he speaks, then he confounds everything — for though this does not actually occur, he does not get to know it till afterwards, and the upshot cannot help a man either at the moment of action or with regard to his responsibility.

If he keeps silent at his own peril, he may indeed be acting magnanimously, but to his other pains he adds a little temptation, for the universal will constantly torture him and say, “You ought to have talked. Where will you find the certainty that it was not after all a hidden price which governed your resolution?” If on the other hand the doubter is able to become the particular individual who as the individual stands in an absolute relation to the absolute, then he can get a warrant for his silence. In this case he must transform his doubt into guilt. In this case he is within the paradox, but in this case his doubt is cured, even though he may get another doubt.