 It did not in one sense matter to Dante what the particular object of his knowing might be, since the joy of knowing it was already a foretaste of all conceivable knowledge and all joy; and this precisely because, in knowing, the mind seized truth…once intelligence, the truth-faculty, had tasted truth as such, that is, its own correspondence with reality, it could not help desiring truth whole and entire, that is, its correspondence with all reality. [Foster (1965), 59–60]