219、让我们把刚才所说的运用于活的努力、力和动作。人是活的实体，他里面活的努力是其与理解力结合的意愿。人里面活的力是构成身体的内在成分，其一切成分都包含以种种方式交织起来的运动纤维；人里面活的动作就是活动，活动是由与理解力结合的意愿通过这些力产生的。因为属于意愿和理解力的内层事物构成第一个层级；属于身体的内层事物构成第二个层级；包含和容纳这些的整个身体构成第三个层级。众所周知，属于心智的内层事物若不通过身体里面的力，没有任何能力；同样，力若不通过身体本身的活动，也没有任何能力。
这三者并非通过连续的联系，而是通过离散或分离的联系行动；通过离散或分离的联系行动就是通过对应行动。心智的内层对应于身体的内层，身体的内层对应于外层，活动通过外层出来或产生。因此，两个在先层级通过身体的外层拥有能力。即便没有活动，如睡眠和休息时，人里面的努力和力似乎仍有某种能力；但在这种时候，努力和力仍被引向身体的总体运动器官，即心和肺。然而，如果心肺的活动停止，力也会停止，努力则随着力一同停止。
219. Let me apply these principles to living energy, living force, and living motion. Living energy in us, who are the living subjects, is our volition in union with our discernment. The living forces in us are what make up the inner parts of our bodies, throughout which there are motor fibers interconnected in various ways. Living motion in us is the action that is produced by volition in union with discernment through the agency of these forces. The deeper levels of volition and discernment constitute the first level, the inner parts of the body constitute the second level, and the whole body, their composite, constitutes the third level. It is common knowledge that the deeper levels of the mind are not empowered except through forces in the body, and that the forces become powerful and effective only through the action of the body.
These three stages do not act by continuity but by distinct levels, and acting by distinct levels is acting by responsiveness. The deeper levels of the mind answer to the inner parts of the body and the inner parts of the body answer to those outer parts that give rise to actions; so the two prior stages are empowered through the outer parts of the body.
It might seem as though our inner energy and forces had some power even in the absence of action--in dreams, for example, or when we are at rest--but at such times the energy and forces find definition in our general physical motions, those of heart and lungs. Once these stop, however, the forces stop as well, and with them the energy.
219. But let us apply what we have said to animate endeavor, animate force, and animate motion. Animate endeavor in the human being, who is an animate entity, is his will united to his intellect. The animate forces in the human being are the constituents that inwardly compose his body, all of which contain motor fibers variously interwoven. And animate motion in the human being is the action produced through those forces by the will united to the intellect. For the interior elements which are properties of his will and intellect constitute the first degree; the interior elements which are properties of his body constitute the second degree; and the whole body that embraces and contains these constitutes the third degree. People know that the interior elements which are properties of the mind have no power except through forces in the body, and that the forces do not have any power either except through the action of that body.
[2] These three components do not act through a continuous connection, but through a discrete one, and to act through a discrete connection is to act through correspondences. The interior elements which are properties of the mind correspond to the interior elements of the body, and the interior elements of the body correspond to its outward ones by which actions are produced. Consequently the two prior components have power through the outward constituents of the body.
It may seem as though the endeavors and forces in a person have some power even if no action ensues, as in times of sleep and states of repose, but the endeavors and forces are still then directed into the general motor organs of the body, which are the heart and lungs. If the action of these ceases, however, the forces also cease, and with the forces, the endeavors.
219. But let application of this be made to living conatus, and to living force, and to living motion. Living conatus in man, who is a living subject, is his will united to his understanding. Living forces in man are the things which interiorly constitute his body, in all of which there are motor fibres entwined in various ways. And living motion in man is action which is produced through these forces by the will united to the understanding. For the interior things which belong to the will and the understanding make the first degree. The interior things belonging to the body make the second. And the whole body which is the complex of these makes the third degree. It is well known that the interior things belonging to the mind have no power except through forces in the body, and that forces have no power except through the action of the body itself. These three do not act by what is continuous, but by what is discrete, and to act by what is discrete is to act by correspondences. The interior things of the mind correspond to the interior things of the body; and the interior things of the body correspond to its exterior things by which actions come forth. Wherefore the two prior degrees have power through the exterior things of the body. It may seem as if conatus and forces in man have some power even although there is no action, as in sleep and in states of rest, but at such times, the determinations of conatus and forces are into the general motor organs of the body which are the heart and the lungs. But when the action of these ceases, the forces also cease, and, with the forces, the conatus.
219. But let application of this be made to living conatus, and to living force, and to living motion. Living conatus in man, who is a living subject, is his will united to his understanding; living forces in man are the interior constituents of his body, in all of which there are motor fibers interlacing in various ways; and living motion in man is action, which is produced through these forces by the will united to the understanding. For the interior things pertaining to the will and understanding make the first degree; the interior things pertaining to the body make the second degree; and the whole body, which is the complex of these, makes the third degree. That the interior things pertaining to the mind have no power except through forces in the body, also that forces have no power except through the action of the body itself, is well known. These three do not act by what is continuous, but by what is discrete; and to act by what is discrete is to act by correspondences. The interiors of the mind correspond to the interiors of the body, and the interiors of the body correspond to the exteriors, through which actions come forth; consequently the two prior degrees have power through the exteriors of the body. It may seem as if conatus and forces in man have some power even when there is no action, as in sleep and in states of rest, but still at such times the determinations of conatus and forces are directed into the general motor organs of the body, which are the heart and the lungs; but when their action ceases the forces also cease, and, with the forces, the conatus.
219. Sed sit applicatio illorum ad conatum vivum, adque vim vivam, et ad motum vivum; Conatus vivus in homine, qui est subjectum vivum, est ejus voluntas unita intellectui; vires vivae in homine sunt quae intus constituunt ejus corpus, in quibus omnibus sunt fibrae motrices vario modo consertae; ac motus vivus in homine est actio, quae producitur per illas vires a voluntate unita intellectui: interiora enim quae voluntatis ac intellectus sunt, faciunt primum Gradum; interiora quae corporis sunt, faciunt secundum, ac totum corpus, quod est complexus eorum, facit tertium gradum: quod interiora quae mentis sunt, in nulla potentia sint nisi per vires in corpore, et quod vires nec in potentia sint, nisi per actionem ipsius corporis, notum est.
[2] Haec tria non agunt per continuum, sed per discretum, et agere per discretum est agere per correspondentias: interiora quae 1 mentis sunt, correspondent interioribus corporis, et interiora corporis 2 correspondent exterioribus ejus, per quae actiones existunt, quare duo priora 3 per exteriora corporis sunt in potentia. Videri potest, sicut conatus et vires in homine in aliqua potentia sint, tametsi non est actio, ut in somnis et in statibus quietis, sed usque tunc determinationes conatuum et virium sunt in communia corporis motoria, quae sunt Cor et Pulmo; at cessante horum actione cessant etiam vires, et cum viribus conatus.
Footnotes:
1. Prima editio: qua
2. Prima editio: cor- / ris
3. Prima editio: prio- / pora