246、⑽冷淡的外在因素也有很多，其中第一个是性格和行为上的不同之处。有些相似之处和不同之处是内在的，有些则是外在的。内在的相似之处和不同之处唯独源于宗教信仰，因为宗教信仰被植入灵魂，并作为最高倾向通过灵魂从父母传给孩子。事实上，每个人的灵魂都从良善与真理的婚姻汲取生命，教会就出自该婚姻。由于教会在世界各地多种多样，各不相同，故所有人的灵魂也是多种多样，各不相同。因此，内在的相似之处和不同之处来自这一源头，而夫妻的联结就取决于它们，如前所述。
外在的相似之处和不同之处并不属于灵魂，而属于性格。我所说的性格是指人的外在情感和由此产生的倾向；这些是出生后主要通过他们的教养、交往和由此导致的习惯被植入的。事实上，人们会说：“我有心这样或那样做”，这句话就暗含了对它的一种情感或倾向。对某种生活方式所持有的虚假观念通常也能形成这些性格；因此缘故，不相配的伴侣甚至倾向于步入婚姻，而相配的伴侣却拒绝步入婚姻。然而，夫妻共同生活一段时间后，这些婚姻仍照着由遗传，同时由教养所产生的相似之处和不同之处而经历变化；不同之处会造成冷淡。
行为上的不同之处也一样。如在婚姻中，粗俗的男人或女人与精致的女人或男人，干净的男人或女人与邋遢的女人或男人，好争吵的男人或女人与不好争吵的女人或男人，总之，就是没教养的男人或女人和有教养的女人或男人行为上的不同之处。表现出如此不同的婚姻，就跟不同种类的动物之间的配对差不多，如：绵羊与山羊、鹿与骡子、母鸡与鹅、麻雀与高贵的鸟，甚至狗与猫；它们差异太大，根本无法配对。然而，就人类而言，不同之处并未表现在脸上，而是表现在行为习惯上。因此，冷淡就出自这个源头。
246、（10）造成外在冷漠的原因有很多，首先是气质和行为上的差别。
不同之处有外在和内在的。内在的不同点来自于宗教，因为宗教是根植于灵魂中的。并且通过父母的灵魂而传递到后代的灵魂中，因为每个人的灵魂都来自于善与真理的结合，这种结合产生了教会。因为教会在是有不同的，因此人类的灵魂也是不尽相同的。这也就是人的内在共同点和不同点的来由，同时也是因为我们前面讲过的婚姻上的联系。
相反，外在的共同点和不同点则不是灵魂上的问题，而是与人的气质特征有关的。所说的气质特征，在此是指人的情感以及成长过程中的经历，习惯，以及学习。这些会促成人与不与他们平等的的人结婚或者拒绝与之平等的人结婚，当夫妻一起生活一段时间后，这些婚姻就会因其继承或学来的相同点及不同点而产生变化，不同点就会使婚姻变冷。
在外在行为上的区别也同样。比如在一个没有教养的男人或女人与一个有教养的人之间的婚姻，一个洁净的人与一个不修边幅的人的婚姻，一个爱争吵的人与一个性情平和的人的婚姻等等。
这样的婚姻无异于使不同的的动物相结合。比如将羊和山羊结合，将鹿和骡子相结合，这些动物是无法彼此相联的。在人身上，不同点不会显现在外表上，而是会体现在行为和习惯中，婚姻中的冷漠会因此而产生。
246. (x) There are many outward reasons for coldness, the first being unlikeness in character and behaviour.
There are inward and outward likenesses and unlikenesses. The inward ones are due solely to religion, for it is this which is implanted in souls, and by means of souls is transmitted by parents to children, as the highest kind of inclination. For the soul of each individual draws life from the marriage of good and truth, and this is the source of the church. Since this is different and varied in different parts of the world, the souls of all human beings are also different and varied. Inward likenesses and unlikenesses are therefore from this source, and the linking of married couples depends upon these, as has been said.
[2] Outward likenesses and unlikenesses are not of souls, but of characters. I mean by characters affections and the outward inclinations arising from them; these are principally introduced after birth by upbringing, the company kept, and the habits these lead to. For we say, 'I have a mind to do this or that,' which implies an affection or inclination towards it. False ideas adopted about one or another life-style can also often form characters; this is the reason for inclinations towards marriage with ill-matched partners, and for rejecting marriage with well-matched partners. But still these marriages, when the couple has been living together for some time, undergo changes depending on the likenesses and unlikenesses resulting from heredity and at the same time from upbringing; and unlikenesses cause coldness.
[3] It is the same with unlikeness in behaviour, as, for instance, a coarse man or woman with an refined woman or man, a cleanly man or woman with a dirty one, a quarrelsome one with a peaceable one, in short, an inconsiderate one with a considerate one. Marriages between such unlike persons are not unlike the pairings of animals of different species, such as sheep and goats, deer and mules, hens and geese, sparrows and noble birds, even indeed between dogs and cats, which are too unlike to pair. But in the human race the face does not indicate unlikeness, but habits; these therefore lead to coldness.
246. 10. External reasons for coldness are also many; and of these, the first is a dissimilarity of dispositions and manners. Some similarities and dissimilarities are internal, and some are external. Internal ones trace their origin solely from religion; for religion is implanted in souls, and it is transmitted through souls from parents to offspring as a supreme predisposition. The reason is that every person's soul draws its life from a marriage of good and truth, and from this marriage comes the church. Now because the church varies and differs throughout the regions of the entire globe, therefore the souls of all human beings also vary and differ. This is consequently the origin of people's internal similarities and dissimilarities, and in accordance with them the conjugial conjunctions of which we have spoken.
[2] In contrast, external similarities and dissimilarities are qualities not of souls but of dispositions. By dispositions we mean people's outward affections and consequent inclinations which are implanted after birth chiefly through their upbringings, associations, and resulting habits. Indeed, people say, "I have a disposition to do this," or "a disposition to do that," and we comprehend by this an affection or inclination for it. Acquired persuasions respecting one kind of life or another usually shape these dispositions as well. They are what induce inclinations in some even to enter marriages with partners not their equals and also to refuse marriages with ones who are. Nevertheless, after the partners have lived together for a time, these marriages vary according to the similarities and dissimilarities which the partners have acquired both by heredity and their accompanying upbringing. Any dissimilarities then induce coldness.
[3] It is the same with dissimilarities in manners. As for example, in the marriage of an uncouth man or woman with one who is refined; of a cleanly man or woman with one who is slovenly; of a quarrelsome man or woman with one who is peaceable - in short, in the marriage of an unmannerly man or woman with one who is well-mannered.
Marriages exhibiting such dissimilarities are not unlike couplings of different animal species with each other - as, for example, of sheep and goats, deers and mules, chickens and geese, sparrows and more noble birds - indeed, of dogs and cats - which because of their dissimilarities do not naturally associate. In human beings, however, dissimilarities do not show in surface features but in habits of behavior. States of coldness therefore arise because of this.
246. 10. There are also many outward causes of coldness, and one of them is a difference in dispositions and manners. Similarities and differences are internal and external. Inward differences come exclusively from religion, which is rooted in the soul. It comes down from parents to children through their souls as a primary inclination. The soul of every person takes its life from the marriage of good and truth, and the church is from this marriage. Because the church varies and is different in different parts of the world, the souls of all people are varied and different, too. So this is the source of the inner similarities and differences, and the marital combinations we are dealing with follow suit.
But outward similarities and differences do not have to do with soul, but the worldly mind. "Worldly mind" means the outward feelings and the inclinations they produce. These are gradually introduced after birth, mainly by education and being with others, and by the habits this develops. When someone says, "I have a mind to do this or that," it shows his feelings and his leaning toward that thing. Also, this outward mind is usually shaped by the persuasions a person accepts about this or that kind of life. This is where we get inclinations to marry even unequals or refuse to marry our equals. Still, after the partners live together for a while these marriages vary according to the similarities and differences that come from heredity and also education, and differences lead to coldness.
The same goes for differences in manners - for example, in the marriage of a coarse man or woman with a refined woman or man, or a neat man or woman with a sloppy partner, of a quarrelsome man or woman with a peaceable partner - in a word, of a rude man or woman with a well - bred partner. Marriages between different types like these are a bit like the mating of different animal species that do not run together because of their differences - sheep and goats, stags and mules, hens and geese, sparrows and noble birds, even dogs and cats. In the human race, not faces but habits reveal these differences.
So this is the source of coldness.
246. X. THAT THE EXTERNAL CAUSES OF COLD ARE ALSO MANY, AND OF THESE THE FIRST IS DISSIMILITUDE IN ANIMUS AND MANNERS.
Similitudes and dissimilitudes are internal and external. The internal take their origin from no other source than religion; for this is implanted in souls, and through souls is derived from parents to offspring as a supreme inclination. The soul of every man derives its life from the marriage of good and truth, and from this marriage is the Church; and because the latter is various and diverse in different parts of the globe, the souls of all men are likewise various and diverse. From this source, therefore, come the internal similitudes and dissimilitudes and the consequent conjugial conjunctions here treated of.
[2] External similitudes and dissimilitudes are not predicated of the soul but of the animus. By the animus is meant external affections and the inclinations therefrom. After birth, these are insinuated chiefly by education, associations with others, and the resultant habits; for when one says, "I have a mind (animus) to do this or that," his affection is perceived and his inclination to that thing. Moreover, the animus is usually formed by accepted persuasions concerning this or that kind of life. Hence come inclinations to enter into marriage even with unequals, and also to refuse entering into marriage with equals. Yet, after the partners have lived together for a time, these marriages vary according to the similitudes and dissimilitudes contracted from heredity and at the same time by education, the dissimilitudes inducing cold.
[3] So likewise dissimilitudes in manners, as, for example, in the marriage of an uncultured man or woman with a refined man or woman; of a cleanly man or woman with an uncleanly; of a quarrelsome man or woman with a peaceable; in a word, of an ill-bred man or woman with a well-bred. Marriages of such dissimilitudes are not unlike conjunctions of different kinds of animals which do not consociate because of their dissimilitudes; as of sheep and goats, of stags and mules, of hens and geese, of sparrows and noble birds, yea, of dogs and cats. In the human race, faces do not indicate these dissimilitudes but habits. Therefore, from this source come colds.
246. (x) External causes of cold are also many, and the first of them is unlikeness of minds and ways. There are both internal and external likenesses and unlikenesses. Internal likenesses have their origin in nothing else than religion. For religion is implanted in souls and transmitted through souls as the highest inclination from parents to offspring. For every man's soul gets its life from the marriage of good and truth, and from this is the Church. As the Church is various and diverse in different parts of the globe, therefore the souls of all mankind are various and diverse; internal likeness and unlikeness is thence, and according to this is the marital union, of which we have been treating.
[2] External likeness and unlikeness, however, is not of the souls but of the minds. By minds are meant the external affections and the inclinations from them, especially such as are insinuated by education, associations and habits. For we say, "I have a mind to do this or that," by which we understand affection and inclination for the particular action. Preferences formed for one or another kind of life are also wont to form the lower minds. Hence there are inclinations to enter on marriage with those not one's equals, and also to refuse marriage with one's equals. But still these marriages, after a period of living together, are altered according to the likenesses or unlikenesses induced by heredity and also by upbringing; and the unlikenesses bring on cold.
[3] Similarly unlikenesses in people's ways, as when an uncouth man or woman unites with a cultivated woman or man, a clean man or woman with an unclean, a contentious person with a peaceable, or an ill-bred person with a well-bred. Marriages between such dissimilitudes are not unlike conjunctions of diverse kinds of animals, as of sheep and goats, stags and mules, hens and geese, sparrows and noble birds, yes, cats and dogs, which do not associate because of their unlikenesses. But in the human race, habits and not faces are the index to the incompatibilities from which cold arises.
246. (10) That the external causes of cold are also numerous; and that of these the first is dissimilitude of dispositions and manners. There are internal and there are external similitudes and dissimilitudes. The internal take their origin from no other source than from religion. For this is implanted in the souls, and through the souls is derived as a supreme inclination into the offspring. For the soul of every man derives its life from the marriage of good and truth, and from this is the church. And as this is various, and different in the different parts of the globe, consequently the souls of all men likewise are various and different. Thence, therefore, come internal similitudes and dissimilitudes; and according to these are the conjugial conjunctions that are treated of.
But the external similitudes and dissimilitudes are not of souls, but of minds. By minds (animos) are meant the external affections and thence inclinations which are insinuated, chiefly after birth, by education, social intercourse, and the consequent habits. For example, it is said, ‘I have a mind to do this or that,' by which is meant an affection and inclination to it. Persuasions adopted respecting this or that kind of life, are also wont to form those minds. Hence come inclinations to enter into marriage even with unequals, and also to decline marriage with equals. But yet these marriages are varied, after a period of cohabitation, according to the similitudes and dissimilitudes, contracted from heredity and likewise by education; and dissimilitudes induce cold. And so with dissimilitudes of manners. For example, a man or woman uncultivated, with one who is refined; a clean person, with one unclean; a contentious person, with one that is peaceable; in a word, an unmannerly man or woman with one who is mannerly. Marriages of such dissimilitudes are not unlike conjunctions of different kinds of animals with one another, as of sheep and goats, of stags and mules, of hens and geese, of sparrows and noble birds, yea, as of dogs and cats, which do not consociate because of their dissimilitudes. But in the human race it is not the faces but the habits that indicate the dissimilitudes; therefore, there are colds from these.
246. X: Quod Causae externae frigoris etiam sint plures; et quod harum Prima sit Dissimilitudo animorum et morum. Sunt Similitudines et Dissimilitudines internae, et sunt externae; Internae non aliunde ducunt originem quam ex Religione; nam haec implantatur animabus, et per animas a parentibus in proles, ut suprema inclinatio, traducitur; anima enim cujusvis hominis trahit vitam a Conjugio boni et veri, et ex hoc est Ecclesia; et quia haec varia et diversa est in Partibus Universi Orbis, ideo etiam sunt animae omnium hominum variae et diversae; quare similitudines et dissimilitudines internae inde sunt, et secundum illas, conjunctiones conjugiales, de quibus actum est.
[2] At Similitudines et Dissimilitudines externae, non sunt animarum, sed animorum; per Animos intelliguntur affectiones et inde inclinationes externae, quae praecipue insinuantur post partum per Educationes, Consortia, et inde Consuetudines; dicitur enim, "est mihi animus ad faciendum hoc aut illud," per quod percipitur affectio et inclinatio ad illud; persuasiones captae de hoc aut illo vitae genere, etiam animos illos formare solent; inde sunt inclinationes ad ineundum conjugia etiam cum disparibus, et quoque ad renuendum ad conjugia cum paribus; sed usque haec conjugia post cohabitationis tempora variantur secundum similitudines et dissimilitudines haereditate et simul educatione contractas; et dissimilitudines inducunt frigus.
[3] Similiter dissimilitudines morum; ut pro exemplo, barbarus seu barbara cum polita aut polito; mundus aut munda, cum immunda aut immundo; litigiosus aut litigiosa cum pacifica aut pacifico; verbo, immoriger aut immorigera cum morata aut morato. Sunt talium dissimilitudinum conjugia non dissimilia conjunctionibus diversarum specierum animalium inter se, sicut ovium et hircorum, cervorum et mulorum, gallinarum et anserum, passerum et avium nobilium, imo sicut canum et felium, quae propter dissimilitudines se non consociant; at in genere humano facies non indicant illas, sed consuetudines; quare frigora inde sunt.