88、⑶存在良善之真理和由此而来的真理之良善，也就是说，存在出自良善的真理和出自真理的良善；这二者自创造时就被植入合而为一的倾向。有必要对这二者之间的区别形成某种清晰的概念，因为认识婚姻之爱的本质起源，端赖于此。事实上，如下文（90，91节）所解释的，良善之真理，或出自良善的真理是雄性；真理之良善或出自真理的良善是雌性。不过，若将良善换成爱，将真理换成智慧，就能更好地理解这种区别；这些术语都是一样的（参看84节）。智慧若不凭对变得智慧的爱，就无法存在于人里面。若这爱被拿走，人根本无法变得智慧。良善之真理或出自良善的真理就是由这爱所生的智慧。另一方面，当人从这爱获得智慧，并热爱自己里面的智慧，或由于这智慧而爱自已时，他就形成了另一种爱，就是对智慧的爱；这爱就是真理之良善或出自这真理的良善所指的。
因此，男性具有两种爱，其中一种是对变得智慧的爱，是在先的；另一种是对智慧的爱，是在后的。不过，这后一种爱若继续留在此男人里面，就是一种恶爱，被称为对自我聪明的骄傲或爱。下文将证实：这爱从男人那里被取走，免得毁灭他，并被转录到女人里面，以便它能变成重建男人的婚姻之爱，这一点自永恒就被预见了。关于这两种爱，以及后一种爱被转录到女人里面的相关内容，可参看前文（32，33节）和前言（20节）。因此，若将爱换成良善，将智慧换成真理，那么从那些章节和此处所述明显可知，存在良善之真理或出自良善的真理，和由此而来的真理之良善，或出自这真理的良善。
88、（3）善的真理真理的善，或者说来自于善的真理和来自于真理的善。这两者内在有一种在创世时就有的相互结合的倾向。在此有必要对这点的解释一下，因为这涉及到对婚姻之爱来源的认识。因为，正如下所述，善的真理或者说来自于善的真理属于男性的，而真理的善或来自于真理的善是属于女性的。
以上可能更易理解，如果我们将善称为爱，而将真理称为智慧。
人只在有一种对变得智慧的爱的情况下，才能够变得有智慧。若没有这种爱，人也就不能变得有智慧，来自于这种爱的智慧也就是善的真理或来自于善的真理。
另一方面，若人因有对智慧的爱而变得有智慧，他又爱他自己的智慧及他自身，那么他就有另一种爱即智慧的爱，这就是真理的善或来自于真理的善。
因此在人身上有两种爱，一种是对变得有智慧的爱，这种爱首先存在。第二种是智慧的爱，它随之产生。
但是若第二种爱在人之中持续存在，它就是一种罪恶的爱，它就被称为自负或对自我才智的爱。以后我们会谈到怎样不让这种爱来损害人自身，这种爱在创世时就被从男人身拿走而转到女人身上，使得它能够变成婚姻之爱，进而男人又成为完整的男人（关于这一点参见32:33）
若我们不用爱这个词而用善，不用智慧一词而用真理。就可以说善的真理或来自于善的真理，真理的善或来自于真理的善。
88. (iii) There is the truth of good, and from this the good of truth, that is to say, truth coming from good and good from that truth; both of them have a tendency implanted from creation to join themselves into one.
Some idea of the distinction between these two must be gained, because knowledge of the essential source of conjugial love depends upon it. For the truth of good, that is, truth from good, is, as will be shown in what follows [90-91], male; and the good of truth, that is the good from that truth, is female. But the distinction can be better grasped, if love is substituted for good and wisdom for truth. These are one and the same (84 above). The only way wisdom can come into existence for a person is by means of the love of being wise. If this love is taken away, there is no way the person can be wise. It is wisdom arising from this love which is meant by the truth of good, or truth coming from good. But when a person has as a result of that love acquired wisdom, and loves wisdom in himself, that is, loves himself for his wisdom, then he forms a love, which is the love of wisdom and is meant by the good of truth, or good coming from that truth.
[2] A man therefore possesses two loves. One, which comes first, is the love of being wise, and the other, which comes later, is the love of wisdom. But if this second love remains with a man, it is a wicked love, called pride in or love of one's own intelligence. It will be proved in the following pages that it has been provided from creation that, to prevent this love being his ruin, it was taken from the man and copied into the woman, so becoming conjugial love which makes him whole again. Some remarks about these two loves and the copying of the latter one into the woman may be seen in 32-33 above, and in the Preliminaries, 20. If therefore we understand for love good and for wisdom truth, then it is proved by what has been said that there is truth of good, that is, truth coming from good, and from this the good of truth, that is good coming from that truth.
88. 3. There is good's truth and from this truth's good, or truth resulting from good and good resulting from that truth, and implanted in these two from creation is an inclination to join together into one. It is necessary to form some clear idea of these concepts, because on it depends any recognition of the essential origin of conjugial love. For, as explained below, good's truth or truth resulting from good is masculine, and truth's good or good resulting from that truth is feminine.
This may be more clearly understood, however, if instead of good we say love, and instead of truth, wisdom (that they mean the same thing, see above, no. 84).
Wisdom cannot take form in a person except through a love of growing wise. If this love is removed, a person is completely incapable of becoming wise. Wisdom resulting from this love is what is meant by good's truth or truth resulting from good.
On the other hand, when a person has acquired wisdom for himself as a result of that love, and he loves that wisdom in himself or himself on account of that wisdom, then he forms another love, which is a love of wisdom, and this is meant by truth's good or good resulting from that truth.
[2] There are, in consequence, two loves in a man, one of which is the love of growing wise, which comes first, and the second of which is the love of wisdom, which comes afterwards.
But if this second love continues on in a man, it is an evil love, and is called conceit or love of his own intelligence. It will be established later that to keep this love from destroying man, it was provided from creation that this love be taken from him and transferred into woman, so that it might become conjugial love, which makes him whole again. (Something concerning these two loves and the transfer of the second love into woman may be seen above, nos. 32, 33, and in the Introduction, no. 20.)
If instead of love, therefore, we think good, and instead of wisdom, truth, then it follows from what we have now said that there is good's truth or truth resulting from good, and truth's consequent good or good resulting from that truth.
88. 3. There is a truth in good and from this a good in truth - or a truth that comes from a good and a good that comes from that truth and they both have, from creation, an inherent inclination to join themselves into one. It is necessary to furnish some specific idea about these things because a grasp of the essential source of the love in marriage depends on it. For, as explained below, the truth in good, or the truth that comes from good, is masculine, and the good in truth, or the good that comes from that truth, is feminine.
But this is easier to understand if you say "love" for "good" and
"wisdom" for "truth." (No. 84 above shows that they are one and the same.)
Wisdom cannot emerge in a person except from a love of becoming wise. Take this love away, and a person absolutely cannot be wise. The wisdom that comes from this love is what
"good's truth or the truth that comes from good" means. But when a person acquires wisdom for himself on the strength of this love, and loves having it in himself, or loves himself on account of it, then a love that is a love of wisdom takes shape. This is what
"the good in truth, or the truth that comes from a good" means.
So a man has two loves. The one that comes first is love of becoming wise, and the other, which comes later, is his love for the wisdom. But if this love stays with the man it is a bad love that we call conceit or love of one's own intellect. Later discussions will show that right from creation it was provided that this love would be taken from men to keep it from ruining them and transferred into women so it could become married love, which reintegrates people.
More about these two loves and the transfer of the second one into women appears above (nos. 32-33) and in Chapter 1 (no. 21).
So if you take "love" to mean "good" and "wisdom" "truth," then it stands from the things said now, that there is the truth in good, or truth that comes from good, and from this good in truth, or good that comes from truth.
88. III. THAT THERE IS THE TRUTH OF GOOD AND FROM THIS THE GOOD OF TRUTH, OR TRUTH FROM GOOD AND GOOD FROM THAT TRUTH; AND THAT IN THESE TWO THERE IS IMPLANTED FROM CREATION AN INCLINATION TO CONJOIN THEMSELVES INTO A ONE. It is necessary that some distinct idea be acquired respecting these points because, upon this, depends a knowledge of the essential origin of conjugial love; for, as explained below, the truth of good or truth from good is masculine, and the good of truth or good from that truth is feminine. But this can be more distinctly comprehended if for good is substituted love and for truth wisdom; and that these are one and the same may be seen above (no. 84). Wisdom cannot exist with man except by the love of growing wise. If this love be taken away, man is entirely incapable of becoming wise. It is wisdom from this love that is meant by the truth of good or truth from good. But when, from this love, man has acquired wisdom and loves that wisdom in himself, or loves himself on account of it, he forms a love which is the love of wisdom; this is what is meant by the good of truth or good from that truth.
[2] There are, therefore, two loves with the male, of which the one, which is prior, is the love of becoming wise, and the other, which is posterior, is the love of wisdom. But this latter love, if it remains with the man, is an evil love and is called pride or the love of self-intelligence. That this love was taken from man lest it destroy him, and was transcribed into woman that it might become conjugial love which reintegrates him, and that this was foreseen from eternity, will be confirmed in what follows. Something regarding these two loves, and the transcription of the latter into woman, may be seen above (nos. 32, 33), and in the preliminaries (n. 20). If, therefore, for love, good is understood, and for wisdom truth, then, from what is said in those passages and also here, it is evident that there is the truth of good or truth from good and from this, the good of truth or good from that truth.
88. (iii) There is "truth of good," and "good of truth" therefrom; or "truth from good," and good from such truth: and an inclination to unite into one has been implanted in the two by creation. It is necessary to gain a distinct idea of these things; a knowledge of the essential origin of marital love depends upon it. For, as will appear, "truth of good" or "truth from good" is the masculine, and "good of truth" or good from that truth is the feminine. But this will be grasped more clearly if we say love instead of good, and wisdom for truth (that they are the same, see above, n.84). Wisdom can come to be with a man only through a love of being wise. Take this love away, and a man cannot become wise. Wisdom from this love is what is meant by "truth of good" or "truth from good." But when a man has gained wisdom from this love, and loves his wisdom or himself on account of it, he forms a love which is the love of wisdom, and this is what is meant by "good of truth" or good from the "truth of good." There are therefore two loves with a man, of which the one, which is earlier, is the love of being wise, and the other, which comes later, is the love of wisdom. The latter love, if it remains in a man, is an evil love and is called pride and love of one's own intelligence. In what follows it will be shown that by a provision at creation this love was taken from man lest it destroy him, and transcribed into woman, to become marital love, which makes him whole again. The reader will find something about these two loves, and about the transcription of the second into woman, at nn. 32-33 above, and in the preliminary section at n.21. If then we put good for love, and truth for wisdom, in what has been said, it is plain that there is "truth of good" or "truth from good," and "good of truth" or good from such truth.
88. (3) That there is the truth of good and the good of truth from that, or the truth from good and good from that truth; and that in these two there is inherent from creation an inclination to conjoin themselves into one. It is necessary that some distinct idea should be acquired respecting these because a knowledge of the essential origin of conjugial love depends upon it. For, as explained below, the truth of good or truth from good is the masculine, and the good of truth or good from that truth is the feminine. But this can be more distinctly comprehended if for good we say love, and for truth, wisdom; for it has been seen above that they are one and the same (n. 84). Wisdom cannot exist with man except by the love of growing wise. If this love be taken away, a man is entirely incapable of becoming wise. Wisdom from this love is meant by the truth of good, or truth from good. But when from that love, man has acquired wisdom and loves that wisdom in himself, or loves himself on account of it, then he forms a love which is the love of wisdom; and this is meant by the good of truth, or good from that truth. There are, then, two loves in man (vir), of which one, which is prior, is the love of becoming wise, and the other, which comes after, is the love of wisdom. But this love if it remains in the man is an evil love and is called conceit, or love of his own intelligence. It will be established in the following pages that it was provided by creation that this love should be taken from the man, that it might not destroy him, and transcribed into the woman, so that it may become conjugial love which restores him to integrity. Something regarding these two loves and the transcription of the latter into the woman may be seen above, n. 32, 33; and in the Preliminaries, n. 20. If, therefore, for love, good is understood, and for wisdom truth, it is evident from what has been said before and now, that there is the truth of good, or truth from good, and from that the good of truth, or good from that truth.
88. III. Quod detur Verum boni, et ex hoc Bonum veri; seu Verum ex bono, ac Bonum ex illo vero; et quod duobus illis a creatione insita sit inclinatio ad se conjungendum in unum. Necessum est, ut de his aliqua distincta idea comparetur, quia inde dependet cognitio de essentiali origine Amoris conjugialis; est enim, ut sequitur, Verum boni seu Verum ex bono Masculinum, et Bonum veri seu Bonum ex illo vero Foemininum; sed comprehendi potest hoc distinctius, si pro Bono dicitur Amor, et pro Vero Sapientia, quae quod unum idem sint, videatur supra n: 84. Sapientia non potest apud hominem existere, quam per Amorem sapiendi; si hic amor aufertur, homo prorsus non potest sapere; Sapientia ex hoc amore intelligitur per Verum boni seu verum ex bono; at dum homo sibi ex illo amore comparavit Sapientiam, ac illam amat in se, seu se propter illam, tunc format amorem, qui est Amor Sapientiae, et intelligitur per Bonum veri seu bonum ex illo vero;
[2] sunt itaque duo Amores apud Virum, quorum unus, qui est prior, est Amor Sapiendi, et alter, qui est posterior, est Amor Sapientiae; at hic Amor, si manet apud Virum, est Amor malus, et vocatur fastus seu amor propriae intelligentiae; quod hic Amor desumptus sit a Viro, ne perdat eum, et transcriptus sit in Mulierem, ut fiat Amor conjugialis, qui redintegrat illum, a creatione provisum sit, in sequentibus confirmabitur: aliquid de binis illis Amoribus, et de transcriptione posterioris in mulierem, videatur supra, n. 32, 33, et in Praeliminaribus 20. Si ergo pro Amore intelligitur bonum, et pro Sapientia verum, tunc ex nunc dictis constat, quod detur Verum boni seu verum ex bono, et ex hoc Bonum veri seu bonum ex illo vero.