The first step, however, in the desire of the infinitely beautiful is but the beginning of an endless series; the heart goes out on an endless quest, while the intellect cannot but follow. For the intellect cannot rest in any definite or finite idea or object, but is driven ever forwards towards the source of all ideas, the ocean of all truth and goodness. Whatever form may be presented to it and comprehended by it, it judges that there must be a greater above and beyond that. Hence it is in constant discourse and movement, for whatever it possesses is seen to be a _measured_ thing, and therefore cannot be sufficient in itself, nor good in itself, nor beautiful in itself. It is not the universe, not absolute Being, but Being "contracted" to this or that nature, species, form, represented to the intellect, and presented to the mind (_animo_). Thus always from beauty comprehended, and therefore measured or limited,--the beautiful by participation,--we progress towards that which is truly beautiful, beautiful without any limit or margin.[507] On the other hand,[508] this infinite process is not in vain, for it is not from imperfect to perfect, but a "circular movement about the degrees of perfection, in order to arrive at the infinite centre which is neither formed nor form." This paradox Tansillo (taking the part of the Nolan) refuses to explain. It probably hints at the idea, as familiar in Bruno as the infinite process itself, that in each form or degree of perfection, the infinite with all its perfection, is wholly present. It is a centre which is at the same time the circumference. In a subsequent dialogue[509] the object alike of intellectual pursuit and of the heart's desire is described as a positive or "perfective" infinite. The will cannot rest satisfied with a finite good; but if there is other good beyond, desires it, seeks it, because, as the common saying goes, the acme of one species is the foot and the beginning of the next higher species. The highest good being infinite, it is communicated infinitely, but also according to the nature of the things to which it is communicated. Neither to the universe, _e.g._ as regards mass and figure, nor to the intellect, nor to the heart, are any definite limits fixed; yet the intellect and the heart may still become perfect through or by their object, for that object is not merely a "privative infinite[510]" or potentiality, but a perfective or positive[511] infinite as being itself actuality and perfection. When the intellect conceives truth, or light, the good, the beautiful, within the whole capacity of its nature, and the soul drinks of the divine nectar and of the source of eternal life, so much as its vessel can hold, it is seen that the light (of truth) extends beyond, and that the intellect may go on and on, penetrating more deeply into it. The nectar and the source of living water are infinitely productive; the soul may quench its thirst in it again and again.[512]