399# 三、论一般意义上的爱
（一）人的生命本身就是他的爱；爱如何，生命也如何，甚至整个人也如何。然而，造成人之为此人的，是主导之爱，即掌权之爱。此爱有许多从属于它的爱，这些爱乃是它的派生；它们虽显现为不同的样式，却仍各自内在于主导之爱中，并与它共同构成一个国度。主导之爱犹如它们的君王与元首；它指引这些爱，并借它们作为中间目的，注视并趋向自己的目的，即一切目的中最初与最终者；无论直接或间接，皆是如此。
（二）凡属于主导之爱的，就是人爱于万物之上的。人爱于万物之上的，常在他的思想中，因为在他的意志中，并构成他生命的至内本身。例如：凡爱财富于万物之上的人，无论是钱财还是产业，心中不断盘算如何为自己取得它们；获得时内心深处欢喜，失去时内心深处忧伤；他的心就在其中。凡爱自己于万物之上的人，在一切事上都记念自己，思想自己，谈论自己，为自己而行；因为他的生命就是自我的生命。
（三）人以他爱于万物之上的为目的；在一切事与每一事中，他都注视此目的。它在他的意志中，如同河流隐伏的水脉，牵引并带走一切，即使人在做别的事时也是如此；因为这正是赋予其生命之物。一个人探察另一个人，并且看见的，正是这种东西；他也凭此引导那人，或与那人相处行事。
（四）人全然如何，取决于他生命中的主导者如何；他凭此与他人相区别。若他是良善的，他的天堂便照此形成；若他是邪恶的，他的地狱也照此形成。此主导之爱就是他的意志本身、他的自我本有、他的本性，因为它就是他生命的存在本身。此物在死后不能改变，因为它就是人自己。
（五）各人的一切愉悦、称心与幸福，皆来自他的主导之爱，并照其性质而定。因为人称他所爱的为愉悦，因他有所感觉；至于他所思想却不爱的，他也可以称之为愉悦，但那并不是他生命的愉悦。爱的愉悦，就是人以为良善的；而不愉悦的，就是他以为邪恶的。
（六）有两种爱，一切良善与真理皆由它们如由其本源之泉而存在；也有两种爱，一切邪恶与伪谬皆由它们而存在。产生一切良善与真理的两种爱，是对主之爱与对邻之爱；而产生一切邪恶与伪谬的两种爱，是自我之爱与世界之爱。当后两种爱掌权时，它们便与前两种爱全然相反。
（七）产生一切良善与真理的两种爱，如前所说，是对主之爱与对邻之爱；它们在人里面构成天堂，因为它们在天堂中掌权；又因它们在人里面构成天堂，也在人里面构成教会。产生一切邪恶与伪谬的两种爱，如前所说，是自我之爱与世界之爱；它们在人里面构成地狱，因为它们在地狱中掌权；因此也毁坏人里面的教会。
（八）产生一切良善与真理的两种爱，如前所说，乃是天堂之爱；它们开启并形成内在的属灵人，因为它们居于其中。产生一切邪恶与伪谬的两种爱，如前所说，乃是地狱之爱；当它们掌权时，便关闭并毁坏内在的属灵人，并照其掌权的程度与性质，使人成为属世而感官的人。
399# （3）总体上的爱
（a）人的真生命本身就是他的爱，爱怎样，生命就怎样，事实上，整个人就怎样；或说爱的性质决定了生命的性质，甚至决定了整个人的性质；但正是占统治地位的爱或主导爱造就了人。这爱有许多从属于它的爱，都是从它那里衍生出来的。这些爱虽表面上不同，但都包含在主导爱中，并与主导爱一起形成一个王国。主导爱就像其它爱的国王和首领；它引导它们，并通过作为中间目的的它们来看待和专注于自己的目的（这目的是所有目的中的首要目的，也是最终目的），它既直接、也间接地这样做。
（b）主导爱的对象就是那被爱胜过一切的东西。人爱之胜过一切的东西不断出现在他的思维中，因为它在他的意愿中，并构成他的真生命本身。例如，一个爱财富胜过一切，无论是金钱还是财产的人，不断研究如何获得它；当获得它时，他从至内在感到快乐，当失去它时，也从至内在感到悲伤；因为他的心在它里面。爱自己胜过一切的人在一切最小的事上都考虑自己，想着自己，谈论自己，为自己行事，因为他的生命是自我的生命。
（c）人爱之胜过一切的东西就是他的目的；他在一切事物中，无论总体还是细节，都关注这个目的。它潜伏在他的意愿中，就像河中的暗流，甚至当他在其它事时，它也吸引他，并把他带走，因为这就是那影响或驱使他的东西。这就是一个人在另一个人身上所寻找和发现的爱；当感知到它时，他就通过它要么掌控对方，要么与他一起行动。
（d）人与他生命的主导特征完全一样，或说他的性质完全是由他生命中的主导原则塑造的。他因这种主导特征或原则而与其他人不同；如果他是良善的，他的天堂就照着主导特征或原则而形成，如果他是邪恶的，他的地狱就照着主导特征或原则而形成。正是这种主导特征或原则构成了他的意愿本身、自我和性质，因为它是他生命的存在（实体）本身。死后，它无法改变，因为它是这个人自己。
（e）给人带来快乐、满足和幸福的一切完全来自他的主导爱，并与这爱相一致。因为人称他所爱的东西是快乐的，因为他感觉它是快乐的。他也可能称他所思想但不爱的东西是快乐的，但这不是他生命的快乐。人的爱之快乐对他来说，就是良善；凡不快乐的东西对他来说，都是邪恶。
（f）有两种爱，一切良善和真理都源于这两种爱，如同源于它们的源头；还有两种爱，一切邪恶和虚假都源于这两种爱。一切良善和真理所来自的两种爱是对主的爱和对邻舍的爱，而一切邪恶和虚假所来自的两种爱是自我之爱和世界之爱。当后两种爱占主导地位时，它们与前两种爱完全对立。
（g）一切良善和真理所来自的两种爱，即对主的爱和对邻的爱，如前所述，构成人里面的天堂，因为它们在天堂掌权；它们因构成人里面的天堂，故也构成他里面的教会。一切邪恶和虚假所来自的两种爱，即自我之爱和世界之爱，如前所述，构成人里面的地狱，因为它们在地狱掌权；因此，它们摧毁人里面的教会。
（h）一切良善和真理所来自的两种爱，即天堂的爱，如前所述，打开并形成内在属灵人，因为它们住在那里；而一切邪恶和虚假所来自的两种爱，即地狱的爱，如前所述，当占主导地位时，则照着它们统治的程度和性质而关闭和摧毁内在属灵人，使人变得属世和感官化。
399. 3. Love in general.
(a) Our love is our very life itself. The nature of our love determines the nature of our life and in fact our entire nature as a human being. Our dominant or leading love, however, is the love that constitutes us.
Our dominant or leading love has many other loves; they are derived from it in a hierarchy beneath it. No matter how these other loves may look or seem, each one of them is part of our leading love. With it they make one government, so to speak. Our dominant love is like the monarch and leader of the rest: it guides our other loves and uses them as intermediate purposes through which it focuses on and aims for its goal. Both directly and indirectly, this goal is the primary and ultimate objective for them all.
[2] (b) The focus of our dominant love is what we love above all else. What we love above all else is constantly present in our thinking, because it is in our will and ultimately constitutes our life.
For example, if we love wealth above everything else, whether that means money or property, we are constantly contemplating how to get more. When we do get more we are profoundly overjoyed. When we lose wealth we are profoundly grief-stricken. Our heart is in it.
If we love ourselves above all else, we keep ourselves in mind at all times. We think about ourselves, talk about ourselves, and act for our own benefit, because our life is a life of self.
[3] (c) Our purpose is what we love above all else. We focus on it in each and every thing we do. It exists in our will like a hidden current in a river that moves and carries things along, even when we are doing something else, because it is what motivates us. It is the factor that people look for and identify in others; then they use it either to influence the others or to cooperate with them.
[4] (d) Our nature is completely shaped by the dominant force in our lives. That force is what differentiates us from other people. If we are good, our heaven is created to accord with it. If we are evil, our hell is created to accord with it. It is our will, our self, and our nature. It is the underlying reality of our life. It cannot be changed after we die, because it is our true self.
[5] (e) For each of us, all our pleasure, joy, and happiness comes from our dominant love and depends on it. This is because whatever we love we say is enjoyable, since we feel it that way. What we think about but we do not love we are also capable of calling enjoyable, but it is not the central enjoyment of our life. What our love enjoys we experience as good, and what our love does not enjoy we experience as evil.
[6] (f) There are two types of love that act as a source for all forms of goodness and truth. There are two types of love that act as a source for all forms of evil and falsity. The two loves that originate all forms of goodness and truth are love for the Lord and love for our neighbor. The two loves that originate all forms of evil and falsity are love for ourselves and love for the world. When the latter two loves are dominant, they are completely opposite to the former two loves.
[7] (g) Love for the Lord and love for our neighbor are the two loves that constitute heaven in us, as I said. They are the dominant types of love in heaven. Since they constitute heaven in us, they also constitute the church in us.
The two loves that originate all forms of evil and falsity, which as I said are love for ourselves and love for the world, constitute hell in us, since they are the dominant types of love in hell. Therefore they also destroy the church in us.
[8] (h) The two types of love that originate all forms of goodness and truth, which are the types of love in heaven, open and form our inner spiritual self, because that is where these loves reside. The two types of love that originate all forms of evil and falsity, which as I have said are the types of love in hell, close and destroy our inner spiritual self when they are dominant. They make us earthly and sense-oriented, depending on how extensively and powerfully dominant they are.
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399. (iii) LOVE IN GENERAL.
1. A person's life really is his love, and the nature of his love determines the nature of his life, and in fact the whole person. But it is the dominant or ruling love which makes the person. This love has a number of other loves subordinate to it, which are derivatives of it. These look to be different, but are each of them present in the dominant love, and together with it make up a single kingdom. The dominant love is, so to speak, their king and head; it controls them, and by using them as mediate aims keeps in view and pursues its own aim, which is both the primary and ultimate aim of all, and this both directly and indirectly.
[2] 2. It is characteristic of a dominant love that it is loved above all else. What a person loves above all else is constantly present in his thoughts, because it is in his will, and constitutes the very essence of his life. For instance, anyone who loves wealth above all else, whether it be money or possessions, is continually turning over in his mind how to acquire wealth; he experiences the most intense pleasure on acquiring it, the most intense grief on losing it, for his heart is in it. Anyone who loves himself above all else keeps himself in mind at every moment, thinks of himself, talks about himself, acts to his own advantage, for his life is the life of self.
[3] 3. A person's aim is what he loves above all else; that is what he keeps in view in every single thing. It is in his will, like an invisible current in a river, deflecting and carrying him away, even when he is doing something else; for that is what animates him. It is the sort of thing one person looks for in another, and seeing it, uses it either to lead him or to act together with him.
[4] 4. A person is exactly like the dominant feature of his life; this is what distinguishes him from others, and this determines his heaven, if he is good, and his hell, if he is wicked. This is his very will, his self (proprium) and his nature, for it is the very being of his life. After death this cannot be changed, because it is the person himself.
[5] 5. Everyone's sense of pleasure, bliss and happiness comes from his dominant love, and is dependent on this. For a person calls pleasant what he loves, because he feels pleasure in it. Something, however, he thinks about without loving he may also call pleasant, but this is not the pleasure of his life. The pleasure of love is what a person regards as good, and the unpleasant is what he regards as evil.
[6] 6. There are two loves from which all the kinds of good and truth come into being, as from their sources; and there are two loves which are the sources of all evils and falsities. The two loves which are the sources of all the kinds of good and truth are love to the Lord and love towards the neighbour. But the two loves which are the sources of all evils and falsities are self-love and the love of the world. When these two latter loves are dominant, they are the exact opposites of the two former loves.
[7] 7. The two loves, being as has been said love to the Lord and love towards the neighbour, make heaven exist with a person, since they are dominant in heaven. And because they make heaven, they also make the church exist with him. The two loves which are the sources of all evils and falsities, being as has been said self-love and the love of the world, make hell exist with a person, for they are dominant in hell. Consequently they also destroy the church with him.
[8] 8. The two loves which are the sources of all the kinds of good and truth, being as stated the loves of heaven, open up and form the internal spiritual man, because that is where they dwell. But the two loves which are the sources of all evils and falsities, being as stated the loves of hell, when dominant shut off and destroy the internal spiritual man, causing a person to be natural and sensual in proportion to the extent and nature of their dominion.
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399. (3) Love in general.
1. The very life of man is his love, and as his love is such is his life, such even is the whole man; but it is the dominant or ruling love that makes the man. This love has many loves subordinate to it which are derivations from it; and while these are in appearance different loves, yet they are everyone included in the dominant love, and with it form one kingdom. The dominant love is like the king and head of the others; it directs them, and through them as mediate ends it looks to and is intent upon its own end (which is the first and last of all), and this both directly and indirectly.
2. What belongs to the dominant love is what is loved above all things. That which man loves above all things is constantly present in his thought, because it is in his will and constitutes his veriest life. For example, one who loves wealth above all things, whether money or possessions, is constantly studying how to acquire it, is inmostly delighted when he gets it, and inmostly grieved when he loses it. His heart is in it. He who loves himself above all things is mindful of himself in every least thing, thinks about himself, talks about himself, acts in his own behalf, for his life is the life of self.
3. What a man loves above all things is his end; that he looks to in all things and in every single thing. In his will it is like the latent current of a river, which draws and bears him away even when he is doing something else, for it is that which influences him. This it is that one man searches out and discovers in another, and thereby either controls him or acts with him
4. Man is wholly such as is that which is dominant in his life. By this he is distinguished from others; according to it his heaven is formed if he is good, and his hell if he is evil; it is his very will, his very own [proprium], and his very nature, for it is the very being [esse] of his life. This cannot be changed after death, for it is the man himself.
5. Everything that gives delight, satisfaction, and happiness to anyone is wholly from his dominant love, and is in accordance with it; for that which he loves man calls delightful because he feels it to be so. What he thinks about and yet does not love, he may also call delightful, but it is not the delight of his life. The delight of a man's love is to him good, and what is undelightful is to him evil.
6. There are two loves, from which, as from their very fountains, all goods and truths spring; and there are two loves from which all evils and falsities spring. The two loves from which are all goods and truths are love to the Lord and love towards the neighbor, while the two loves from which are all evils and falsities are the love of self and the love of the world. When the two latter loves are dominate they are entirely opposite to the two former.
7. The two loves from which are all goods and truths, which, as has been said, are love to the Lord and love towards the neighbor, constitute heaven in man, for these rule in heaven; and because they constitute heaven in man they also constitute the church in him. The two loves from which are all evils and falsities, which, as has been said, are the love of self and the love of the world, constitute hell in man, for they rule in hell; and consequently they destroy the church in man.
8. The two loves from which are all goods and truths, which, as before said, are the loves of heaven, open and form the internal, spiritual man, because they reside there, but the two loves from which are all evils and falsities, which, as before said, are the loves of hell, when they predominate, close and destroy the internal spiritual man, and render man natural and sensual according to the extent and nature of their dominion over him.
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399. 1 "(3). Love in general. 1. A man's very life is his love, and such as is the love, such is the life; in fact such is the whole man; but it is the dominant or ruling love which makes the man. This love has many others which are subordinate to it and which are derived from it. These are diverse in appearance, but still they are all included in the ruling love, and with it form one kingdom. The ruling love is, as it were, their king and head; it directs them, and, by means of them as intermediate ends, it regards and designs its own end, which is the primary and ultimate of all and this it does both directly and indirectly.
[2] "The object of the ruling love is what a man loves above all things. Whatever a man loves supremely is continually present in his thoughts, because it is in his will, and constitutes his very life itself. For example, he who loves riches, whether money or possessions, above all things, is continually turning over in his mind how he may procure them; he rejoices greatly when he acquires them, and grieves deeply at their loss; for his heart is in them. He who loves himself above all things considers himself in all things; he thinks of himself, talks of himself, and acts for the sake of himself; for his life is the life of self.
[3] "Whatever a man loves supremely forms the end which he always has in view, and this he regards in all things, in general and in particular. It lurks in his will like the imperceptible current of a river, bearing him this way and that, in whatever activities he may be engaged: it is his animating principle. This is the love which one man seeks to discover in another; and when he perceives it, he either gets him under his control by means of it, or he acts in company with him.
[4] "A man's character is entirely such as is the ruling principle of his life. By this he is distinguished from others, and according to it his heaven is formed if he is good, and his hell if he is wicked. It is this which constitutes his will itself, his proprium, and his nature, for it is the being (esse) itself of his life. It cannot be changed after death, because it is the man himself.
[5] "Everything that affords a man delight, satisfaction and happiness is derived from his ruling love and is in accordance with it. For what a man loves he calls delightful, because he feels it to be so. That which forms a subject of thought, but which he does not love, he may also call delightful, but it is not the delight of his life. Whatever is delightful to a man's love constitutes his good; and whatever is disagreeable is to him evil.
[6] "There are two loves from which, as from their fountain-head, all goods and truths derive their existence; and there are two loves from which all evils and falsities derive their existence. The two loves from which all goods and truths exist, are love to the Lord and love towards the neighbor; while the two loves from which all evils and falsities exist, are the love of self and the love of the world. The latter, when they predominate, are utterly opposed to the former.
[7] "The two loves which, as has just been said, are love to the Lord and love towards the neighbor, constitute heaven in man, for they reign in heaven; and as they constitute heaven in man, they also constitute the Church in him. The two loves from which all the varieties of evil and falsity exist, and which as has been said are the love of self and the love of the world, constitute hell in man, for they reign in hell; and consequently they destroy the Church in him.
[8] "The two loves from which are derived all goods and truths, and which, as has just been stated, are the loves of heaven, open and form the internal spiritual man, because they reside there. On the other hand, the two loves from which are derived all evils and falsities, and which, as has just been stated, are the loves of hell, when they are predominant, close up and destroy the internal spiritual man, and render a man natural and sensual, according to the extent and nature of their domination."
Footnotes:
1. These Numbers are in quotation marks in Orig. Ed. They are repeated with variations from H.D. See Table of Repeated Passages. The paragraphing corresponds with the numbering in H.D.
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399. III. DE AMORE IN GENERE. 1. Ipsa Vita hominis est ejus Amor, et qualis est Amor, talis est Vita, imo talis est totus homo; sed Amor dominans seu regnans est, qui facit hominem. Hic Amor sibi subordinatos habet plures Amores, qui sunt derivationes; hi sub alia specie apparent, sed usque singuli illi insunt Amori dominanti, et cum illo faciunt unum Regnum; Amor Dominans est sicut illorum Rex et Caput; is dirigit eos, et per eos, ut per fines medios, spectat et intendit Finem suum, qui omnium primarius et ultimus est, et hoc tam directe quam indirecte.
[2] Id quod est Amoris dominantis, est quod super omnia amatur. Quod homo super omnia amat, id jugiter est praesens in ejus cogitatione, quia in Voluntate, et facit ipsissimam Vitam ejus; ut pro exemplo, qui super omnia amat opes, sive sint pecuniae, sive possessiones, is continue animo versat quomodo illas sibi comparet, gaudet intime cum acquirit, dolet intime cum amittit; cor ejus est in illis. Qui super omnia amat Se, is sui recordatur in singulis, de se cogitat, de se loquitur, propter se agit, vita enim ejus est vita sui.
[3] Homo pro fine habet quod super omnia amat; illud spectat in omnibus et singulis; est in Voluntate ejus sicut latens vena fluvii, quae trahit et aufert, etiam cum aliud agit, nam id est quod animat. Tale est, quod unus homo apud alium explorat, et quoque videt, et per id vel ducit illum, vel agit cum illo.
[4] Homo prorsus talis est, quale est ejus vitae Dominans; per hoc distinguitur ab aliis; secundum hoc fit ejus Coelum si bonus, et fit ejus Infernum si malus; id est ipsa ejus Voluntas, ejus Proprium, et ejus Natura, est enim ipsum Esse vitae ejus; hoc post mortem non mutari potest, quia id est ipse homo.
[5] Omne jucundum, faustum et felix est cuivis ex Amore ejus dominante, et secundum illum; homo enim id jucundum dicit quod amat, quia sentit; quod autem cogitat et non amat, hoc quoque jucundum dicere potest, sed non est jucundum vitae ejus. Jucundum amoris est, quod homini est Bonum, ac injucundum, quod ei est Malum.
[6] Sunt bini Amores, ex quibus omnia bona et vera, ut ex ipsis suis fontibus, existunt; et sunt bini Amores, ex quibus omnia mala et falsa. Bini Amores, ex quibus omnia bona et vera, sunt Amor in Dominum, et Amor erga proximum; at bini Amores, ex quibus omnia mala et falsa, sunt Amor sui et Amor mundi: hi bini Amores quando dominantur, sunt illis binis Amoribus prorsus oppositi.
[7] Bini Amores, 1 qui, ut dictum est, sunt Amor in Dominum, et Amor erga proximum, faciunt Coelum apud hominem, nam illi regnant in Coelo; et quia faciunt Coelum apud hominem, etiam faciunt Ecclesiam apud illum; Bini Amores ex quibus omnia Mala et Falsa, qui ut dictum est, sunt Amor sui et Amor mundi, faciunt Infernum apud hominem, nam illi regnant in Inferno, consequenter etiam destruunt Ecclesiam apud illum.
[8] Bini Amores, ex quibus omnia bona et vera, qui, ut dictum est, sunt Amores Coeli, aperiunt et formant Internum spiritualem hominem, quia ibi resident: bini autem Amores, ex quibus omnia mala et falsa, qui, ut dictum est, sunt amores Inferni, quando dominantur, claudunt et destruunt Internum spiritualem hominem, ac faciunt ut homo sit Naturalis et Sensualis secundum quantum et quale Dominii illorum.
Footnotes:
1. Nisi legeris, Bini Amores [ex quibus omnia bona et vera,] sic DNH 60 et Worcester.