4407.眼睛是脸部最珍贵的器官，与理解力的联系比人的其它感觉器官更直接，调节它的大气也比调节耳朵的更微妙；因此，视觉直达脑中内在感觉器官的路径比耳朵所感知言语的更短、更内在。这也解释了为何某些缺乏理解力的生物在它们的眼眶中仿佛有两个替代脑，因为其理解力全仰仗它们的视觉。但人不是这种情况，因为他享有大而丰满的脑部，以使他的理解力可以不仰赖视觉，相反视觉却要仰赖他的理解力。人的视觉仰赖他的理解力，这一点从以下事实很明显地看出来：他的属世情感以代表性的方式表现在脸上，但其属于思维的更内在情感则透过照着思维所在的情感燃烧的火焰和闪烁的光芒而表现在眼睛里。这一点人无需通过任何知识的学习就能了解并观察到，因为他的灵与来世的灵人并天使相联，而他们凭一种明显而清晰的觉察知道这一点。就其灵而言，人皆与灵人并天使相联，关于这一真理，可参看前文（1277，2379，3644，3645节）。
Potts(1905-1910) 4407
4407. The eye is the noblest organ of the face, and communicates more immediately with the understanding than do the rest of man's organs of sense. It is also modified by a more subtle atmosphere than the ear, and therefore the sight penetrates to the internal sensory, which is in the brain, by a shorter and more interior way than does the speech which is perceived by the ear. Hence also it is that certain animals, being devoid of understanding, have as it were two subsidiary brains within the orbits of their eyes, for their intellectual depends on their sight. But with man this is not the case, for he enjoys the use of an ample brain, in order that his intellectual may not depend on the sight, but the sight on the intellectual. That the sight of man depends on the intellectual is very evident from the fact that his natural affections portray themselves representatively in the face, but his more interior affections, which pertain to the thought, appear in the eyes, from a certain flame of life and a consequent vibration of light, which flashes out in accordance with the affection in which is the thought; and this a man knows and observes, without being taught by any science, for the reason that his spirit is in society with spirits and angels in the other life, who know this from a plain and clear perception. (That every man as to his spirit is in society with spirits and angels, may be seen above, n. 1277, 2379, 3644, 3645.)
Elliott(1983-1999) 4407
4407. The eye ranks as the finest organ in the face and communicates more directly with the understanding than any of man's other sensory organs. It is also affected by a more rarefied atmosphere than the ear, and sight also reaches the internal sensorium within the brain by a shorter and more internal route than speech perceived by the ear. This also explains why certain living creatures, lacking the understanding, have two so to speak substitute brains within the orbits of their eyes. For their power of understanding is dependent on their sight, unlike man who has the use of a larger brain, so that his power of understanding is not dependent on his sight but his sight on his power of understanding. It is quite evident that his sight is dependent on his power of understanding from the fact that man's natural affections display themselves in a representative fashion within the face, while his more interior affections which belong to his thought are seen in his eyes, from a kind of burning flame sending out flashes of light expressive of the affection occupying his thought. This is something further which a person can know about and observe even without first learning about it through any kind of systematized knowledge. The reason why such learning is not necessary is that his spirit is in association with spirits and angels in the next life who know it from a clear perception of it. For the truth that everyone as to his spirit is in association with spirits and angels, see 1277, 2379, 3644, 3645.
Latin(1748-1756) 4407
4407. Oculus est organum faciei nobilissimum ac immediatius communicat cum intellectu quam reliqua organa sensoria hominis;etiam modificatur a subtiliore atmosphaera quam auris, ideo etiam visus per breviorem et interiorem viam quam loquela percepta aure, penetrat ad sensorium internum quod in cerebro: inde quoque est quod quaedam animalia, quia intellectu carent, bina quasi succenturiata cerebra intra oculorum illorum orbitas habeant;
intellectuale enim eorum a visu eorum pendet; homo autem non ita sed amplo cerebro pollet, ut non intellectuale ejus a visu pendeat sed visus ab intellectuali. Quod visus ab intellectuali pendeat, patet manifeste ex eo quod affectiones naturales hominis se repraesentative effigient in facie; at interiores affectiones quae sunt cogitationis, appareant in oculis a quadam vitae flamma, et inde lucis evibratione quae emicat secundum affectionem in qua est cogitatio: hoc quoque novit homo et observat, tametsi non instructus per aliquam scientiam; causa est quia ejus spiritus est in societate cum spiritibus et angelis in altera vita qui ex evidente perceptione id sciunt: quod unusquisque homo quoad suum spiritum sit in societate cum spiritibus et angelis, videatur n. 1277, 2379, 3644, 3645.