Good faith, good hope?

For Calderwood, the existence of a second act appears to accomplish more than a reiteration of a situation whereby "nothing happens, twice." Lucky and Pozzo's reappearance in ACT 2 violently demolishes the fort of hope and the possibility of destination which ACT 1 builds upon. For Calderwood, waiting simultaneously inscibes within itself a sense of erasure, whereby "[it] implies the absence of the waited-for, [which] is in itself mysteriously absent." Likewise, the condition that surrounds Lucky and Pozzo is one of transition, of travelling. Calderwood plays between the physical and temporal realms of waiting: Didi and Gogo occupy the temporal realm of "wait", whereas "wait" employs physical measurements with regards to Lucky and Pozzo's travelling. Both acts are interrelated; they imply a destination, be it Godot for Didi and Gogo or the fair for Lucky and Pozzo. While ACT 1 builds up around the notion of a forseeable 'destination', Lucky and Pozzo's reappearance in ACT 2 dashes all hope of 'reaching' that postulated destination. Calderwood explains that Lucky/Pozzo's reprise gives new shape to their original condition of travel. Within ACT 1, Pozzo derives his purpose from the pillars of assurance of departure and arrival; "Inbetweenness doesn't register with him." Pozzo's jouney of the 'inbetweenness' is therefore one that is devoid of meaning, a phase of transcience that does not afflict the outcome of his destination. In this sense, travel takes the form of the waiting-of a destination. However, Calderwood reads ACT 2 as an affirmation that that destination is never reached. In fact, Calderwood suggests that Pozzo's journey is that of a "return journey" of failure, and travel-in-itself becomes his purpose. With the loss of the pillars of departure and destination comes the loss of function of travel as an "instrumental" activity, one which expedites a destination. Therefore, Lucky and Pozzo's 'return' mirrors Didi and Gogo's positions in the play, at once declaring a death to destination, as well as a death to the faintest possibility of Godot's arrival. As with Lucky and Pozzo, "going or staying, there's no escape from the human plight." Both groups have identified a position of stasis in ACT 2, a condition that condemns Godot's continued deferrence, destroying the last thread of hope in breaking out of the cyclic absurdity of existence that even Lucky and Pozzo fail to do.