196、⑾这样做的目的是使双方的意愿合二为一，从而使两个人变成一个人。人若与别人的意愿联结，也会与他的理解联结。因为就其本身而言，理解只不过是意愿的仆人和听差。这一事实从爱的情感明显看出来，因为它驱使理解按它的要求思考。一切爱之情感都是意愿的属性，因为凡人所爱的，他也会去意愿。由此可知，人若与别人的意愿联结，就是与他整个人联结。正因如此，“将丈夫的意愿与自己的意愿联结”被植入妻子的爱，妻子由此成为丈夫的，丈夫成为妻子的；因此，这二者成为一个人。
196、（11）这样的结果是两人的意愿合二为一，进而夫妻二人成为一人。
这就是一种目标，因为一个人与另一个的意愿相结合。那么他也就是与其才智相结合。事实上，才智只是意愿的一个媒介，任何来自于爱的情感都是一种意愿，因为只有他这样想，他才会去爱。
因此一个人与另一个人的意愿相结合也就是与整个这个人相结合，这就是为什么女人与其丈夫的意愿相结合是她的本性，因此妻子属于丈夫而丈夫也属于妻子，二者成为一个人。
196. (xi) The purpose of this is to make the will of both into one, and so the two become a single person.
Anyone who links another's will to himself also links his intellect to himself. For the intellect regarded in itself is merely the servant and lackey of the will. This fact is obvious from the affection of love being able to control the thinking of the intellect as it likes. Every affection of love is specific to the will, for what a person loves he also wills. It follows from this that anyone who links a person's will to himself also links his whole personality. That is why it is innate in a wife's love to unite her husband's will to her own, since by this she becomes her husband's, and her husband becomes hers; thus they are together one person.
196. 11. This to the end that the will of the one and the will of the other may become one will, and the two partners thus one person. This is the goal, for anyone who joins the will of another to himself also joins to himself the other's intellect. Indeed, regarded in itself, the intellect is only a servant and agent of the will. The fact of this is clearly apparent from the way an affection arising from love impels the intellect to think as it bids. Every affection arising from love is a property of the will, for what a person loves, this he also wills.
It follows from this that anyone who joins the will of another person to himself, joins to himself the whole person. That is why it is instinctive in a wife's love to unite her husband's will to her own, for in this way the wife becomes one who belongs to her husband, and the husband one who belongs to his wife. Thus the two become one person.
196. 11. The purpose is for both of their dispositions to become one, and thus for both of them to be one person. This is because whoever joins himself to someone's will also joins the person's intellect to himself.
For, seen as what it is, intellect is nothing but the servant and attendant of free will. The feeling of love shows clearly that this is true. With a nod it sets the intellect thinking. Every feeling of love is a property of your will, for what someone wants he also loves.
It follows from these things that whoever joins a person's will to himself joins the whole person to himself. This is why it is inherent in a wife's love to unite her husband's will to her will, for in this way a wife becomes her husband's and her husband becomes hers. So both are one person.
196. XI. TO THE END THAT THE WILL OF BOTH MAY BECOME ONE WILL, AND THUS THE TWO, ONE MAN, for he who conjoins to himself the will of any one, conjoins to himself his understanding also, the understanding regarded in itself being merely the minister and servant of the will. That this is the case is apparent from the affection of love, in that it moves the understanding to think at its bid. Every affection of love is a property of the will, for what a man loves, that he also wills. From this it follows that he who conjoins to himself a man's will, conjoins to himself the whole man. Hence it is, that it is implanted in a wife's love to unite her husband's will with her own, for in this way the wife becomes the husband's and the husband the wife's; thus the two become one man.
196. (xi) The object is that the wills of the two may be made one, and the two, one human being. For one who conjoins another's will to himself, also conjoins his understanding to himself; for the understanding, regarded in itself, is only the minister and servant of the will. This is evident from the fact that an affection of love moves the understanding to think at its beck. Every affection of love is a property of the will; what a man loves, he also wills. It follows that one who conjoins a man's will to himself conjoins the whole man to himself. Hence it is implanted in a wife's love to unite the husband's will to her will, for so the wife becomes the husband's, and the husband the wife's, and the two one human being.
196. (11) To the end that the will of both may become one, and thus the two may become one man. For, he who conjoins to himself the will of anyone, conjoins to himself his understanding also. In fact, the understanding is but the minister and servant of the will. This clearly appears from the affection of love, in that it moves the understanding to think at its nod. Every affection of love is a property of the will; for what a man loves that he also wills. From this it follows that he who conjoins the will of a man to himself conjoins to him the whole man. Hence it is inherent in the wife's love to unite her husband's will to her own will; for thus does she become the wife of her husband, and he the husband of his wife, so that the two are one man.
196. XI. Propter finem, ut utriusque voluntas fiat una, et sic ambo unus homo; nam qui conjungit sibi voluntatem alicujus, conjungit etiam sibi intellectum ejus; intellectus enim in se spectatus, non est nisi quam ministerium et famulitium voluntatis; quod ita sit, apparet evidenter ex affectione amoris, quod agat intellectum ad cogitandum ad nutum; omnis affectio amoris est proprietas voluntatis, nam quod homo amat, hoc etiam vult; ex his sequitur, quod qui conjungit sibi voluntatem hominis, conjungat sibi totum; inde est, quod amori uxoris insitum sit unire voluntatem mariti suae voluntati, sic enim uxor fit mariti, ac maritus uxoris; ita ambo unus homo.