第六节 爱邻舍非爱其人，乃爱其善
417#爱邻舍，就其本身而论，并非爱其人，乃是爱其人里面的善。谁不知道，人之所以为人，并不在于人的面貌与人的身体，而在于其理智的智慧与意志的良善？这些品质越向上升，人就越成为人。
人初生之时，比任何动物更近于兽；但他借教导而成为人，并且照他接受教导的情形，其心智便被形成；人正是由此心智，并照此心智，才成为人。有些兽类，其面貌近似于人；然而它们并无理解的能力，也不能凭理解而有所作为；它们只是凭本能行动，而本能则由其自然之爱所激发。
二者的区别在于：兽只能发出其自爱情感的声音，而人却能将这些情感引入思想而说出；又在于，兽以俯伏的面向地，惟人却以直立的面向四方观看天堂。由此可以断定：人有多少是出于健全的理性说话，并注视其在天堂的居所，他就有多少是人；反之，人有多少是出于败坏的理性说话，并只注视其在世上的居所，他就有多少不是人。
然而，这些人仍是人，不过不是在现实上，而是在潜能上；因为每一个人都具有理解真理、意愿良善的能力。只是一个人有多少不愿行善、不愿理解真理，他就在外在上有多少能够伪装成人，并扮演人的猿猴。
417# 众所周知，人之所以是人，不是因为他有人的脸和人的身体，而是因为他理解力的智慧和意愿的良善。随着这些的品质上升，或这些朝完美上升，他越来越成为一个人。人出生时比任何动物都更野蛮，但他通过各种教导成为一个人；因为他的心智是通过接受教导而形成的，人因他的心智并照着这心智的性质而为一个人。有些动物的脸类似人类的脸，但这些动物没有理解力，或出于理解力做事的能力；但它们出于它们的属世之爱所激发的本能行动。区别在于，动物通过声音来表达它的爱之情感，而人则随着这些情感在思维中形成而说出它们，或说使它们成为思维的主题，并通过言语表达出来。此外，动物脸朝下看向地面，而人脸朝上仰望天空和他周围的一切。由此可以得出结论，人只有在出于健全的理性说话，并仰望他在天堂的住所时，才是一个人；而他越出于扭曲的理性说话，只关注他在世上的住所，就越不是一个人。然而，即使在这种情况下，他也是一个潜在的人，尽管不是实际上的人，因为每个人都享有理解真理和意愿良善的能力；但只要他不愿意实行良善和理解真理，他就只能在外在上冒充人，扮演猿猴，或过着猿猴的生活。
417. Loving Our Neighbor Is Not in Fact Loving the Person but Loving the Goodness That Is inside the Person
Surely everyone knows that people are not people because they have a human face and body - they are people because they have wisdom in their intellect and goodness in their will. The higher the quality of this wisdom and goodness, the more human the people are.
When people are born they are more brutish than any animal. They become human through being instructed. If they are responsive to the instruction, a mind forms within them. People are human because of their mind, depending on its particular nature.
There are animals that have faces that are close to human, but they have no faculty for higher understanding or for taking any action on the basis of that understanding. They act on an instinct that is activated by their earthly love. One difference between animals and people is that animals express in sound the feelings belonging to their love, while people speak their feelings as transferred into thought. Animals turn their faces downward and look at the ground, while people look at the sky in all directions, their faces lifted up.
From these points we can draw the following conclusion: the more we base what we say on sound reasoning and the more we focus on the time we will spend in heaven, the more human we are. Conversely, the more we base what we say on twisted reasoning and focus only on the time we are to spend in the world, the less human we are. In the latter case, we are still human, but only potentially rather than actually, since all people have the power to understand things that are true and to intend actions that are good. Even if we have no intention of doing what is good or understanding what is true, we nonetheless retain the ability to ape and mimic human qualities on the outside.
417. VI. The essence of loving the neighbour is not loving a person, but the good in him.
Everyone knows that what makes a human being human is not having a human face and a human body, but the wisdom in his understanding and the goodness in his will. The higher the levels these reach, the more human he is. Man at birth is more of a brute than any animal, but he becomes a human being by receiving instruction, which forms his mind, and as a result of this and in proportion to it he becomes truly human. There are animals with faces which look like human ones, but they enjoy no ability to understand or to do anything as the result of understanding. They act by instinct, which is aroused by their natural love. The difference is that an animal makes noises to express the affections of its love, while a human being submits these to thought and utters them in words. Also an animal faces downwards and looks at the ground, while a human being holds his face up and looks at the sky all around. From this it can be inferred that a human being is human in so far as he speaks with sound reason and keeps in mind his stay in heaven; and he is not human in so far as he speaks contrary to reason and keeps in mind only his stay on earth. Still such people are human beings, not in fact but potentially. For every person enjoys the potentiality of understanding truths and willing good deeds; but to the extent that he does not wish to do good deeds and understand truths, to that extent he can externally pretend to be human and ape human behaviour.
417. VI. TO LOVE THE NEIGHBOR, VIEWED IN ITSELF, IS NOT TO LOVE THE PERSON, BUT THE GOOD THAT IS IN THE PERSON.
Who does not know that a man is not a man because of his having a human face and a human body, but because of the wisdom of his understanding and the goodness of his will? As the quality of these ascends, he becomes the more a man. At birth man is more a brute than any animal, but he becomes a man through instruction of various kinds, by receiving which his mind is formed, and from his mind and according to it man is a man. There are some beasts whose faces resemble the human face, but these enjoy no faculty of understanding or of doing anything from the understanding; but they act from the instinct which their natural love excites. The difference is that a beast expresses by sounds the affections of its love, while man speaks them as they are formulated in thought; also, a beast with his face downward looks upon the ground, while man with his face raised beholds heaven all about him. From all this it may be inferred that man is a man so far as he speaks from sound reason, and looks forward to his abode in heaven; while so far as he speaks from perverted reason, and looks only to his abode in the world, so far he is not a man. Yet even such are men potentially, though not actually; for every man enjoys the ability to understand truth and to will what is good; but so far as he has no wish to do good or understand truth, he can only counterfeit man in externals and play the ape.
417. VI. TO LOVE THE NEIGHBOR, STRICTLY SPEAKING, IS NOT TO LOVE THE PERSON, BUT THE GOOD THAT IS IN THE PERSON.
Every one knows that a man is not a man because of his human face and body, but from the wisdom of his understanding, and the goodness of his will; and as these rise towards perfection, he becomes more and more a man. A man at his birth is more a brute than any animal, but he becomes a man by instruction of various kinds; for his mind is formed by the reception of instruction, and a man is a man from his mind, and according to its nature. There are some beasts with faces resembling man's, but they have not the faculty of understanding, or of acting from understanding; but they act from instinct, which their natural love excites. There is also this difference that a beast expresses the affections of its love only by sounds, whereas man makes them the subject of his thought, and expresses them by speech. Moreover, a beast looks at the ground with its face turned downwards, but a man with face upturned views the heavens and all that lies around him. From this we may conclude that a man is a man only so far as he speaks from sound reason, and has regard to his abode in heaven; and that he is not a man so far as he speaks from perverted reason, and has regard only to his abode in the world. Yet even in this case he is a man, not, however, in his action but potentially, for every one has the power to understand what is true and to will what is good; whereas, so far as he does not will to do goods and understand truths, he may present the outward appearance of a man, and live the life of an ape.
417. Quod amare Proximum in se spectatum non sit amare Personam, sed Bonum quod in Persona est.
Quis non novit, quod homo non sit homo ex humana facie et ex humano corpore, sed ex sapientia Intellectus 1 et ex bonitate Voluntatis ejus; ascendens qualitas horum facit ut sit plus homo: homo cum nascitur est brutum plus quam ullum Animal, at fit homo per instructiones, quae sicut recipiuntur, 2 formatur Mens ejus, ex qua et secundum quam homo est homo. Dantur bestiae, quarum facies assimilantur humanis, sed illae nulla facultate intelligendi et ex intellectu aliquid agendi gaudent, sed agunt ex instinctu, quem amor illarum naturalis excitat; discrimen est, quod bestia affectiones amoris sui sonet, at homo illas illatas cogitationi loquatur; tum quod bestia prono vultu spectet terram, homo autem erecta facie Coelum undequaque; ex quibus concludi potest, quod homo tantum sit homo, quantum ex ratione sana loquitur, et spectat commorationem suam in Coelo, et quod tantum non sit homo, quantum ex ratione perversa loquitur, et spectat commorationem suam solum in Mundo: sed usque hi sunt homines, verum non actu sed potentia, unusquisque enim homo gaudet potentia intelligendi vera et volendi bona, sed quantum non vult facere bona et 3 intelligere vera, tantum in externis potest simulare hominem, ac agere ejus simiam.
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