247、⑾第二个是认为婚姻之爱与淫乱之爱没什么不同，只不过前者是合法的，后者是非法的。倘若考虑到淫乱之爱与婚姻之爱截然对立，凭理性就能清楚看出，这会导致冷淡。因此，当有人认为婚姻之爱与淫乱之爱没什么不同时，这两种爱在观念上就成了一回事。然后，妻子就被视为妓女，而婚姻也被视为某种不洁之物。男人自己也就成了奸夫，即便在身体上不是，至少在灵里是。不可避免的后果就是，轻蔑、反感、憎恶，因而异常的冷漠由此在男人和“他的女人”之间爆发。因为没有什么东西比淫乱之爱更能使人对婚姻感到冷淡的了。此外，这爱会实际转化为冷淡，故理所当然地被称为婚姻冷淡本身。
247、（11）第二点是认为婚姻之爱与婚外情没什么区别，只不过后者被法律禁止，而前者是被允许的。
可以清楚地看到当将淫爱与婚姻之爱视为相同时，会使婚姻变得冷漠，在这种情况下，妻子无异于妓女，婚姻也不被认为是圣洁的，男人自身则象个色鬼，若不是表现在躯体上，则是表现在精神上。
不可避免此时男女之间会产生怨恨、纷争，进而产生婚姻上的冷漠，因为淫爱最能够带来婚姻的冷漠。
247. (xi) The second of the outward reasons for coldness is the belief that conjugial love is no different from scortatory love, except that one is legally permitted and the other is illicit.
It is plainly to be seen by reason that this is a cause of coldness, if it is considered that scortatory love is the diametrical opposite of conjugial love. When therefore it is believed that conjugial love is the same as scortatory love, both of them become notionally alike. Then a wife is looked upon as a whore and marriage as uncleanness. The man himself is also an adulterer, if not physically, at least in spirit. The inevitable consequence is a flood of contempt, loathing and aversion, and so intense coldness, between the man and his woman. Nothing contains in itself more coldness in marriage than scortatory love; and since it actually turns into that coldness, it can justifiably be called the height of coldness in marriage.
247. 11. Of these external reasons for coldness, a second is believing that conjugial love is no different from licentious love, only that the latter is forbidden by law, while the former is allowed. Reason clearly sees that this leads to coldness when it considers that licentious love is diametrically opposed to conjugial love. Consequently, when one believes that conjugial love is no different from licentious love, so that the two loves are regarded as the same in idea, then the wife is looked upon as a whore, and the marriage as something unclean. The man, too, is himself an adulterer - if not in body, nevertheless in spirit.
It inevitably follows that between the man and "his woman," contempt, loathing, and aversion break out because of this, and thus intense coldness. For nothing harbors a coldness to marriage within it more than licentious love. And because it also goes off into coldness, it may not unjustifiably be called the very essence of coldness in marriage.
247. 11. A second external cause of coldness is thinking that the love in marriage is the same as the love in fornication, except that the one is legally permissible, and the other is not permissible. Reason can clearly see that coldness comes from this way of thinking when it considers that the love in fornication is the exact opposite of the love in marriage. Therefore, when someone thinks that the love in marriage is the same as the love in fornication, the two loves become alike in his mind, and the person views a wife as a harlot and a marriage as unclean. The man becomes an adulterer in spirit if not in body. What inevitably happens is that this situation produces a flood of contempt, loathing, and aversion - and thus an icy coldness - between the man and his woman, for nothing stores more marital coldness in it than the love of fornication does. This love changes into coldness, so it can virtually be called that very thing marital coldness.
247. XI. THAT OF THE EXTERNAL CAUSES OF COLD, THE SECOND IS THE BELIEVING THAT CONJUGIAL LOVE IS ONE WITH SCORTATORY LOVE EXCEPT THAT BY LAW, THE LATTER IS ILLICIT AND THE FORMER IS NOT. That from this comes cold is clearly seen by reason when it considers that scortatory love is diametrically opposed to conjugial love. Therefore, when conjugial love is believed to be one with scortatory love, then, in idea the two loves become alike, and the wife is looked upon as a harlot and marriage as uncleanness. Then also the man is an adulterer, if not in body yet in spirit. That from this source flow contempt, loathing and aversion between the man and his woman, and thus intense cold, follows as an inevitable conclusion; for nothing stores up conjugial cold within itself more than scortatory love. Moreover, because this love passes off into cold, it may not undeservedly be called conjugial cold itself.
247. (xi) The second of the external causes of cold is that marital love is deemed to be one with scortatory love, only that the latter is illicit by law, but the former licit. Reason sees for itself that this must be a source of cold, when it considers that scortatory love is diametrically opposed to marital. When therefore it is believed that marital love is one with scortatory, both are conceived in the same way, and the wife is regarded as a whore, and marriage as uncleanness; the man himself is also an adulterer, if not in body, still in spirit. The inevitable consequence is that contempt, disgust and aversion and thus intense cold develop between the man and his woman. For nothing hides so much marital cold in itself as does scortatory love; and as scortatory love also turns into cold, it may not undeservedly be called marital cold itself.
247. (11) That the second of the external causes of cold is that conjugial love is believed to be one with scortatory love, except that by law this is illicit and that is licit. That from this cause there is cold, reason sees manifestly, when it considers that scortatory love is diametrically opposite to conjugial love. Therefore when it is believed that conjugial love is one with scortatory love each love in idea becomes the same, and then the wife is looked upon as a harlot, and marriage as uncleanness, and the man himself is an adulterer, if not in body yet in spirit. Hence it follows inevitably, that between the man and his woman there flow out contempt, loathing, aversion, and thus intense cold. For nothing has stored up conjugial cold with in itself more than scortatory love; and as it also passes into that cold it may not undeservedly be called conjugial cold itself.
247. XI: Causarum externarum frigoris Secunda est, quod Amor conjugialis credatur unus cum amore scortatorio, 1modo quod hic ex lege sit illicitus, ille autem 2licitus. Quod inde sit frigus, manifeste videt ratio, dum expendit, quod amor scortatorius sit e diametro oppositus amori conjugiali; quare cum creditur, quod amor conjugialis sit unus cum amore scortatorio, fit uterque amor in idea similis; et tunc uxor aspicitur ut scortum, et conjugium ut immunditia; ipse vir etiam est adulter, si non corpore, usque spiritu: quod inde inter virum et ejus mulierem effluat contemtus, fastidium, et aversatio, et sic intensum frigus, indevitato sequitur; nihil enim plus in se recondit frigus conjugiale, quam amor scortatorius; et quia etiam abit in illud, non immerito vocari potest ipsum frigus conjugiale.
Footnotes:
1. Prima editio: scortatroio,
2. Prima editio: artem