87、⑵既不存在孤立的良善，也不存在孤立的真理，它们处处都是结合的。凡想凭感觉形成对良善的概念之人，都会发现若没有某种呈现它、将它显明的附属物，就无法做到这一点。若没有这种附属物，良善就是一个无名的实体。呈现并显明它的事物，就与真理有关。只说良善，同时却不提这个事物，或不提与之结合的事物，或只是抽象地定义它，不附加额外的词语，你会发现它什么也不是；但当加上附属物时，它就是某种事物。如果你的理性视觉足够敏锐，你就会发现，没有附属物的良善是不具任何属性，因而是没有联系、情感和状态的事物；总之，是不具任何品质的事物。若只是听到“真理”这个词，却没有内在的附属物，真理的情形也一样。如果你的理性能力足够敏锐，你就会明白，这内在附属物与良善有关。
不过，由于良善的种类不计其数，每一种都像乘梯子那样升至最大，或降至最小，而且照其发展和品质而改变自己的名称，所以除了智者外，任何人都难以看清良善并真理与物体有何联系，或它们如何在这些物体中结合。然而，一旦承认宇宙的每一个事物都关乎良善与真理，如前所示（84-85节），就能凭普遍感知清楚看出，良善离了真理无法存在，真理离了良善也无法存在。
既不存在孤立的良善，也不存在孤立的真理；这一事实能以各种方式来说明，同时被证实。如，本质离了形式无法存在，形式离了本质也无法存在；良善是本质或存在，而真理则是那使本质得以成形、存在得以显现之物。再如，人里面有意愿和理解，良善属于意愿，真理属于理解。唯独意愿什么也做不了，只有通过理解才能行事；唯独理解什么也不做了，而要凭意愿才能行事。又如，人里面有两个身体生命的源泉，即心与肺。心离了肺呼吸，无法产生任何感觉和运动生命；肺离了心也是如此。心与良善有关，肺呼吸与真理有关；这也是它们的对应关系。
这在心智的一切细节和人体的一切细节里面也一样。因时间关系，我无法在此提出进一步的证据。所有这些问题在《圣治》（3-26节）一书都有更充分的证明，在那里，它们按以下顺序得以解释：
①宇宙及其受造万物，皆出自藉着神性智慧的神性之爱，或也可说，皆出自藉着神性真理的神性良善。
②神性良善与神性真理作为一体从主发出。
③这一体以某种形像存在于每一个受造物中。
④良善只有与真理结合才是良善，真理只有与良善结合才是真理。
⑤主不容许任何事物分裂；因此，人必要么处于良善，同时处于真理，要么处于邪恶，同时处于虚假。
此外还有许多内容。
87、（2）善不能单独存在，真理也不能单独存在，它们在各个地方都是统一的。人们知道若不通过一种形式，善是无法被展现出来的，没被附加上的这种形式，善不可能存在，而展现善的这种形式或事物是与真理相连的。
只是说“善”而不同时提到与其相连的事物或形式，善也就不是现实。若不附加上些特征，善也就没有其特有的性质，也就不能将善相经比较，善就不能产生效果，没有特征也就是没有本质。
真理也一样，若没有媒介，真理也会是虚渺的。
善有无数种。每一种都有从高到低的没同程度，因其程度和性质不同而有不同的名字。只有智者才能看到各种善与真理的联系，以及它们在事物中的结合。很明显善不能离开真理而存在，真理也不能离开善存在，世界上的一切事物都与善和真理相联系。
善不可离开真理而存在，真理也不能离开善而存在，可以由好多例子来证明。比如说，没有外在形式也就没有本质存在，没有本质也就没有形式。善就是一种本质，而真理是一种形式，它使得本质得以表现出来。
另外，人有意愿和智慧。善与意愿有关，而真理与智慧有关。意愿若不通过智慧则不能起到任何作用，智慧离开意愿也不可完成任何事情。
还有，人有心脏和肺，离开肺的呼吸运动心脏自己不能维持人的生命。肺同样也不能离开心脏而维持人的生命。心脏与善有关，呼吸的肺与真理相连，二者之间也存在一种对应关系。
与上述关系相似的例子存在于人的大脑中及其它身体部位中。在《天使般的智慧》中做了以下解释，这些都可以证实以上关系，参见其中的以下几点：
（1）整个世界及其中事物都是来自于神圣的爱和智慧，或者说是来自于神圣的善和真理。
（2）神圣的爱和真理做为一个整体而来自于主。
（3）这种躯体以某种形式存在于一切事物中。
（4）善不称其为善除非它与真理相结合，真理也不称其为真理除非它与善相结全。
（5）主不允许任何事物被分割，一个人或者是处于善和真理的状态中或是处在罪恶和谬误的状态中。
87. (ii) There is no such thing as good in isolation or truth in isolation, but they are everywhere linked.
Anyone wishing to gain from any phrase an idea of good is unable to find one except with some addition which presents and displays it. Without this good is a nameless entity. That which presents and displays it has reference to truth. If you say 'good' by itself, and not something or other connected with it, or if you define it in the abstract with no additional phrase attached, you will see that it is not anything, but it is when it has something added. If you can sharpen your powers of reasoning enough, you will grasp that good with no additional phrase cannot have anything predicated of it, and so cannot refer to anything, arouse any emotion, or represent any state; in short, it lacks any quality. It is the same with truth, if you hear the word used without anything connected with it. An acute reason can see that what is connected with it has reference to good.
[2] But since there are countless kinds of good, and each of them rises to its maximum and falls to its minimum as if on the rungs of a ladder; and since it changes its name as it advances or varies in quality, it is difficult for any but the wise to see what relation good and truth have to things or how they are combined in them. However, it is obvious from what is generally perceived that good cannot exist without truth, or truth without good, as soon as it is recognised that every detail of the universe has reference to good and truth, as was shown in the preceding sections (84-85).
[3] Various things can be used to illustrate and prove that neither good nor truth can exist in isolation. For instance, essence cannot exist without form, nor form without essence; and good is the essence or being, and truth is that by means of which essence is formed and its being comes into existence. Again, man is endowed with will and intellect; good is a matter of will, truth of intellect, and the will cannot do anything except by means of the intellect, nor can the intellect by itself except as a result of the will. Again, there are two sources of life in man, the heart and the lungs. The heart cannot give rise to any sensation or movement we call life without respiration by the lungs, nor can the lungs without the heart. The heart has reference to good, the respiration of the lungs to truth; and this too is their correspondence.
[4] It is the same in every detail of the mind and in every detail of the human body. But I have not space here to adduce further proofs. All these points can be seen more fully proved in my THE WISDOM OF THE ANGELS ABOUT DIVINE PROVIDENCE (Divine Providence 3-26), where they are set out in the following order:
(i) The universe with everything in it is the product of Divine love by means of Divine wisdom, or, what is the same, of Divine good by means of Divine truth.
(ii) Divine good and Divine truth proceed from the Lord as a single entity.
(iii) Some kind of likeness of this single entity is present in every created thing.
(iv) Good is not good except in so far as it is united with truth, and truth is not truth except in so far as it is united with good.
(v) The Lord does not allow any division, so that a person must either be in a state of good and at the same time truth, or he must be in a state of evil and at the same time falsity.
There is more there besides.
87. 2. Good does not exist by itself, nor truth by itself, but they are everywhere united. Anyone with any sense who tries to form for himself an idea of goodness, finds he cannot do it without adding something that expresses it and presents it to view. Unless something is added, good is a nameless entity. That which expresses it and presents it to view has to do with truth.
Try saying just "good" without at the same time mentioning some particular or other with which it is associated, or define it abstractly, that is, without attaching any additional idea, and you will see that it has no reality, but that it has reality when something is added. If you focus the sight of reason on it, moreover, you will perceive that without any added qualification goodness has no assignable attribute and so no way of being compared, no capacity for being affected, and no character - in a word, no quality.
It is the same with truth if it is referred to without a subject. Educated reason can see that its subject has to do with good.
[2] Instances of goodness are beyond number, however, and each one rises to its highest point and descends to its lowest point as though along the degrees of a scale, changing its name, too, as it varies in its progression and quality. Because of this it is difficult for any but the wise to see the relationship of goodness and truth to things and their union in them. Nevertheless, it is evident from common sense that good does not exist apart from truth, nor truth apart from good, as soon as it is accepted that each and every thing in the universe relates to goodness and truth, as we showed under the previous heading (nos. 84, 85).
[3] That good does not exist by itself nor truth by itself may be illustrated and at the same time attested by various considerations. Take, for example, the following, that there is no essence without a form, and no form without an essence. Good is the essence or being, while truth is what gives form to the essence and expression to the being.
Again, in the human being we find will and intellect. Good has to do with the will, and truth with the intellect. The will does not accomplish anything by itself but through the intellect, nor does the intellect accomplish anything by itself but from the will.
Or again, in the human being there are two sources of physical life, the heart and the lungs. The heart is unable to produce any conscious or active life without the breathing of the lungs, nor are the lungs able to do so without the heart. The heart relates to good, and the breathing of the lungs to truth. There is also a correspondence between them.
[4] Something similar exists in each and every part of the mind and in each and every part of the body in the human being. We do not have the space, however, to present further confirmations here. See instead the same ideas more fully established in Angelic Wisdom Regarding Divine Providence, nos. 3-26, where these points are explained under the following series of headings:
1. The universe, together with every created thing in it, comes from Divine love through Divine wisdom, or to say the same thing, from Divine good through Divine truth.
2. Divine good and Divine truth emanate from the Lord as a unity.
3. This unity exists in some sort of image in every created thing.
4. Good is not good except to the extent that it is united with truth, and truth is not truth except to the extent that it is united with good.
5. The Lord does not permit anything to be divided; a person must either be in a state of good and at the same time of truth, therefore, or he must be in a state of evil and at the same time of falsity.
Further discussions may be found as well.
87. 2. There is no such thing as good alone nor truth alone, but they are always united. When someone wants to shape a feeling into a concept about good, he can only do it by supplying something that embodies good and makes it palpable. Without this, good is a nameless something. What embodies it and expresses it has to do with truth. Just say "Good," and not at the same time this or that thing that is good, or define it abstractly - without some thing it attaches to - and you will see that it is not anything. But with a thing to attach to, it is something. And if you whet your reason you see that good without something else is nothing you can express, so it is unrelated to anything, it gives no feelings, is in no condition - in a word, has no qualities. "Truth" is the same if you hear the word unattached to anything. The thing it attaches to has to do with good, as a sharp intellect can tell.
But the varieties of good are innumerable, and each climbs to its highest and descends to its lowest as on the steps of a ladder. The name changes, too, according to its progress and what it is like, so it is hard for any but the wise to see how good and truth relate to objects and are joined together in them. However, anyone can see that there is no such thing as good without truth nor truth without good, once he knows that each and every thing in the universe relates to good and truth (as explained in nos. 84 -
85. above).
Various things illustrate, and also confirm, that there is no good alone nor truth alone. For example there is no essence without form nor form without essence. Also, good is essence or being, and it is through truth that essence or being takes form.
Besides, in people there is will and intellect. Good has to do with will and truth with intellect. And will alone does nothing except through intellect, nor intellect alone except from a motive.
Besides, there are two sources of life in the human body heart and lungs. The heart can produce no sensing and moving life unless the lungs breathe, nor can the lungs without the heart.
The heart is related to good and the breathing of the lungs is related to truth. This is also a correspondence. It is the same with each and every thing in the mind and each and every thing in the human body. But this is not the place to bring out further demonstration.
However, you can find further confirmations of these things in Angelic Wisdom about Divine Providence 3-26, where it explains them in this order: 1. The universe and every created detail of it came out of Divine Love through Divine Wisdom, or, similarly, out of Divine Good through Divine Truth. 2. Divine Good and Divine Truth come from the Lord as one unit. 3. This unit, in some form, is in everything created. 4. Good is good only to the extent that it is united with truth, and truth is truth only to the extent that it is united with good. 5. The Lord does not let anything be divided, so a person will either be occupied with good and truth together or with evil and untruth together. Besides other confirmations.
87. II. THAT THERE IS NO SOLITARY GOOD, AND NO SOLITARY TRUTH, BUT THAT THEY ARE EVERYWHERE CONJOINED. A man wishing to get an idea of good from any sensation will be unable to find it, in the absence of some adjunct which presents it and makes it manifest. Without this, good is a nameless entity. That by which it is presented and manifested refers itself to truth. Say merely good, and not at the same time this thing or that to which it is adjoined; or define it abstractly, that is, apart from any cohering adjunct, and you will see that it is not anything, but that with its adjunct it is something. And if you strain the keen sight of reason, you will perceive that good without any adjunct is a thing of no predication, and hence of no relation, no affection, and no state, in a word, of no quality. It is the same with truth, if that word is heard without an inner adjunct; and cultivated reason can see that this inner adjunct has reference to good.
[2] But because goods are innumerable, and each rises to its maximum and descends to its minimum as by the steps of a ladder, and also varies its name according to its progression and its quality, it is difficult for any but the wise to see the relation of good and truth to objects, and their conjunction in those objects. That, nevertheless, there is no good without truth and no truth without good, is evident from common perception, as soon as It is acknowledged that each and everything in the universe has reference to good and truth, as shown in the preceding article, nos. 84, 85.
[3] That there is no solitary good and no solitary truth can be illustrated and at the same time confirmed in various ways; as, for instance, that there is no essence without form, nor any form without essence--and good is the essence or esse of a thing, while truth is that by which the essence is formed and the esse comes into existence. Again, in man there is will and understanding, good belonging to the will and truth to the understanding. The will alone does nothing; it acts only through the understanding; nor does the understanding alone do anything but acts from the will. Again, in man there are two fountains of his bodily life, the heart and the lungs. The heart cannot produce any sensitive and motory life without the respiration of the lungs; nor can the lungs without the heart. The heart has relation to good, and the respiration of the lungs to truth; there is also a correspondence.
[4] It is the same in each and everything of man's mind as it is in each and everything of his body. But time does not permit the offering of further confirmations, The matter can be seen more fully confirmed in THE ANGELIC WISDOM CONCERNING DIVINE PROVIDENCE, nos. 3-26, where it is explained in this order. I. That the universe, with each created thing thereof, is from Divine Love by Divine wisdom, or, what is the same thing, from Divine Good by Divine Truth. 2. That Divine Good and Divine Truth proceed from the Lord as a unit. 3. That this unit is present in an image in every created thing. 4. That good is not good save as it is united with truth; and that truth is not truth save as it is united with good. 5. That the Lord does not suffer that anything shall be divided; therefore, a man must either be in good and at the same time in truth, or in evil and at the same time in falsity. Besides much else.
87. (ii) Good does not occur solitary, nor does truth, but they are everywhere conjoined. By whatever grasp one tries to acquire an idea of good, one cannot do it without finding something added, which presents and manifests good. Apart from this, good is a nameless thing. That by which it is presented and manifested, is referable to truth. Say only "good," without including this or that with which it is found in connection, or define it abstractly or without the cohering adjective, and you will see that it is not anything, but that with what is adjoined, it is something. Reason closely, and you will perceive that without the adjunct, good is not characterizable, and so is a thing without relation, state or power to affect; in a word, it has no character. It is the same with truth, when one hears of truth without an implicate; elevated reason can see that what is implicated is referable to good.
[2] But goods are innumerable; each also ascends to a maximum and descends to its minimum as if by the rungs of a ladder; again, each varies in name according to its progress and character; hence it is difficult for any but the wise to see the relation of good and truth to things or their conjunction in things. Yet, when once it is acknowledged that each and all things of the universe are referable to good and truth (as was shown in an earlier proposition, n. 84-85), it is evident, due to a general perception, that good does not occur without truth, nor truth without good.
[3] The fact that neither good nor truth occurs solitary can also be illustrated and confirmed by various things, as by these: essence does not occur apart from form, nor form apart from essence; moreover, good is essence or esse, and truth is that by which essence is formed and esse is manifested. Again, in the human being there are will and understanding, and good is of the will, and truth of the understanding; the will does not act alone, but through the understanding, and the understanding does nothing by itself, but from the will. Again, the life of man's body has two fountains, heart and lungs; the heart can produce no sensitive and motor life without the breathing lungs, nor can the lungs without the heart. The heart relates to good, the respiration of the lungs to truth; there is also a correspondence.
[4] It is the same in each and all things of the mind, and in each and all things of man's body; but there is not room to offer more substantiation. The reader may see these things fully established in Angelic Wisdom about the Divine Providence (n. 3-26), where they have been explained in this order: i. The universe with all things in it was created from the Divine Love by the Divine Wisdom, or (what is the same) from the Divine Good by the Divine Truth; ii. Divine Good and Divine Truth proceed as one from the Lord; iii. This one exists in every created thing as in an image; iv. Good is not good except so far as it is united to truth, and truth is not truth except so far as it is united to good; v. The Lord does not permit anything to remain divided; therefore the human being must either be in good and at the same time in truth, or in evil and at the same time in falsity. Besides much else.
87. (2) That there is no solitary good nor solitary truth but that everywhere they are conjoined. He who would acquire an idea of good, from any sense, cannot obtain it unless something be added which presents and manifests it. Without this, good is a nameless entity. That by which it is presented and manifested relates to truth. Say good only, and not at the same time speak of this or that thing with which it is, or define it abstractly and apart from any adjunct connected with it, and you will see that it is not anything; but that with its adjunct it is something. And if you bring the point of reason to bear upon it you will perceive that good without any adjunct is a notion of no predication, and which therefore, has no relation, no affection, no state, in a word no quality. It is similar with truth if it is heard without connection. Refined reason can see that its connection has reference to good. But as goods are innumerable, and as each ascends to its greatest and descends to its least as by the steps of a ladder; and as it also varies its name according to its progression and according to its quality, it is difficult for any but the wise to see the relation of good and truth to objects, and their conjunction in them. Yet it is plain from common perception that there is no good without truth nor truth without good, if only it be first acknowledged that each and all things in the universe have a relation to good and truth, as has been shown in the preceding section (n. 84, 85). That there is no solitary good nor solitary truth may be illustrated and at the same time confirmed by various considerations: As that there is no essence without form and no form without an essence; and good is the essence or being of a thing, and truth is that by which the essence is formed and the being comes into existence. Again, in man, there is will and understanding; good is of the will and truth is of the understanding. But the will does nothing alone; it acts only through the understanding. Nor does the understanding do anything alone but acts from the will. Again, there are in man two fountains of the life of the body, the heart and the lungs. The heart cannot produce any sensitive and motory life without the respiration of the lungs; nor can the lungs without the heart. The heart has relation to good and the respiration of the lungs to truth. There is also a correspondence. It is similar with respect to each and all things of the mind, and to each and all things of the body with man. But there is no leisure to offer further confirmations here. These truths may however be seen more fully confirmed in The Angelic Wisdom concerning the Divine Providence, n. 3-26, where they are explained in this order: 1. That the universe, with every single created thing of it, is from the Divine Love by the Divine Wisdom, or what is the same from Divine Good by Divine Truth. 2. That Divine Good and Divine Truth proceed from the Lord as one. 3. That this one, in a certain image, is in every created thing. 4. That good is not good except as it is united with truth; and that truth is not truth except as it is united with good. 5. That the Lord does not suffer that anything shall be divided; therefore, a man must either be in good and at the same time in truth, or he must be in evil and at the same time in falsity. Besides many other confirmations.
87. II: Quod non detur Bonum Solitarium, nec verum solitarium, sed quod ubivis conjuncta sint. Qui ex aliquo sensu vult sibi comparare ideam de Bono, non potest invenire illam absque aliquo adjecto, quod sistit et manifestat illud; absque hoc est Bonum Ens nullius nominis; id per quod sistitur et manifestatur, se refert ad verum; dic modo Bonum, et non simul hoc et illud cum quo est, seu define id abstracte seu absque aliquo adjecto cohaerente, et videbis quod non sit aliquid, sed quod sit aliquid cum adjecto; et si intendis aciem rationis, percipies quod Bonum absque aliquo adjecto sit nullius praedicationis, et inde nullius relationis, nullius affectionis, et nullius status, verbo nullius qualitatis; simile est cum Vero, si id absque injuncto auditur; quod ejus injunctum se referat ad bonum, ratio elimata potest videre.
[2] Sed quia Bona sunt innumerabilia, et quodlibet ascendit ad suum maximum et descendit ad suum minimum sicut per gradus scalae, et quoque secundum progressionem suam, et secundum quale suum, variat nomen, difficile est aliis quam sapientibus videre relationem boni et veri ad objecta, et conjunctionem illorum in illis. Quod tamen bonum non detur absque vero, nec verum absque bono, a communi perceptione patet, dum primum agnoscitur, quod omnia et singula Universi se referant ad Bonum et Verum, ut in superiori Articulo n: 84, 85, ostensum est.
[3] Quod non detur Bonum solitarium nec Verum solitarium, illustrari et simul confirmari potest per varia; ut per haec; quod non detur Essentia absque forma, nec Forma absque essentia; ac bonum est essentia seu esse, et verum est per quod essentia formatur ac esse existit. Adhuc, in homine est Voluntas et Intellectus; Bonum est voluntatis, ac Verum est intellectus, ac sola voluntas nihil facit nisi per intellectum, nec solus intellectus aliquid nisi ex voluntate. Adhuc, sunt duo fontes vitae corporis in homine, Cor et Pulmo; Cor non potest producere aliquam vitam sensitivam et motivam absque Pulmone respirante, nec potest Pulmo absque corde; Cor se refert ad bonum, et Pulmonis respiratio ad verum; est etiam correspondentia.
[4] Simile est in omnibus et singulis mentis, ac in omnibus et singulis corporis apud hominem; sed producere confirmationes ulterius hic non vacat; at videantur haec plenius confirmata in Sapientia Angelica de Divina Providentia, n: 3 ad 26; ubi illa in hoc ordine explanata sunt, I: Quod Universum cum singulis ejus creatis sit ex Divino Amore per Divinam Sapientiam, seu quod idem, ex Divino Bono per Divinum Verum; II: Quod Divinum Bonum et Divinum Verum ut unum procedant a Domino. III: Quod hoc unum in quadam imagine sit in omni creato; IV. Quod Bonum non sit bonum nisi quantum unitum est vero, et quod Verum non sit verum nisi quantum unitum est bono. V: Quod Dominus non patiatur, ut aliquid sit divisum, quare homo vel erit in bono et simul vero, vel erit in malo et simul falso: praeter plura.