241、前面说过，三个高度层级就像目的、原因和结果，并且爱、智慧和功用照着这些层级接踵而至。因此，我们要在这里用几句话说一说爱是目的，智慧是原因，功用是结果。凡请教自己理性的人，若理性被光照，就能看出，人在一切事上的目的就是他的爱；因为凡他所爱的，他都会思考，决定并行出来；因此，他以他所爱的为自己的目的。人还能在他的理性之光中看出，智慧是原因；因为他，或确切地说，他的爱，即他的目的，在理解力中寻找达到目的的方法，并因此请教他的智慧，这些方法构成工具因，或说形成藉以实现目的的原因。功用就是结果，这一点是显而易见的，无需解释。然而，没有哪两个人的爱是一样的，也没有两个人的智慧是一样的，功用同样如此。由于这三者是同质的(如189-194所示)，故可推知，人里面的爱如何，智慧和功用就如何。此处说到了智慧，但这智慧是指属于人的理解力的东西。
241. I have noted above [212, 213] that the three vertical levels are like a purpose, a means, and a result, and that the sequence of love, wisdom, and usefulness follows this sequence. I need at this point, then, to say a little about love as the purpose, wisdom as the means, and usefulness as the result.
People who pay attention to their reason when that reason is in the light can see that our love is the purpose of everything we do, since it is what we love that we think about, decide upon, and do, so it is what we have as our purpose. Our reason can also show us that wisdom is the means, since the love that is our purpose gathers in our discernment the means it needs to reach its goal. So it listens to its wisdom, and these resources constitute the means through which it works. We can see without further explanation that usefulness is the result.
Love, though, is not the same in one individual as in another, so wisdom is not the same in one individual as in another, and neither is usefulness. Since these three are matched in kind (as explained in 189-194 above), the quality of our love determines the quality of our wisdom, and of our usefulness. I say "wisdom," but this means whatever is characteristic of our discernment.
241. We said above that degrees of height are like end, cause and effect, and that love, wisdom and useful endeavor follow in sequence in accordance with these degrees. We will therefore say a few words here about love's being the end, about wisdom's being the cause, and about useful endeavor's being the effect.
Everyone who consults his reason when it is in a state of light can see that a person's love is in all things his end, for what he loves he thinks about, resolves, and does. Consequently he has it as his end. A person can also see in the light of his reason that wisdom is the cause, for he, or rather his love, which is his end, seeks out in the intellect the means by which to achieve its end, thus consulting his wisdom, and these means form the cause by which the end is achieved. It is evident without explanation that useful endeavor is the effect.
One person's love, however, is not the same as another's. Consequently neither is one person's wisdom the same as another's; nor, therefore, his useful endeavor. And because these three are homogeneous, as shown above in nos. 189-194, it follows that whatever the character of the love is in a person, such is the character of the wisdom in him, and such is the character of his useful endeavor.
We say wisdom, but we mean whatever is a matter of his intellect.
241. It was said above that the three degrees of height are like end, cause and effect, and that according to these degrees, there follow in succession love, wisdom and use. Therefore a few things will here be said about love as being end, wisdom as being cause, and use as being effect. Whoever consults his reason, while it is enlightened, can see that his love is the end of all things of man, for what he loves that he thinks about, decides and does, consequently that he has as his end. One can also see from his reason that wisdom is cause, for man, or his love which is the end, searches in the understanding for a means through which to attain its end. Thus he consults his wisdom and these means provide the cause through which he [acts]. It is clear without explanation that use is effect. But one man's love is not the same as that of another, thus neither is one man's wisdom the same as that of another, neither is use. And because these three are homogeneous (as was shown above,189-194), it follows that such as is the love in man, such is the wisdom in him, and such is the use. Wisdom is mentioned but that which pertains to man's understanding is understood.
241. It is said above, that the three degrees of height are like end, cause, and effect, and that love, wisdom, and use follow in succession according to these degrees; therefore a few things shall be said here about love as being end, wisdom as being cause, and use as being effect. Whoever consults his reason, if it is enlightened, can see that the end of all things of man is his love; for what he loves that he thinks, decides upon, and does, consequently that he has for his end. Man can also see from his reason that wisdom is cause; since he, that is, his love, which is his end, searches in his understanding for its means through which to attain its end, thus consulting its wisdom, and these means constitute the instrumental cause. That use is effect is evident without explanation. But one man's love is not the same as another's, neither is one man's wisdom the same as another's; so it is with use. And since these three are homogeneous (as was shown above, n. 189-194), it follows that such as is the love in man, such is the wisdom and such is the use. Wisdom is here spoken of, but by it what pertains to man's understanding is meant.
241. Dictum est supra, quod tres Gradus altitudinis sint sicut finis, causa et effectus, et quod secundum illos Gradus succedant amor, sapientia et usus, quare hic paucis dicetur de Amore quod sit finis, de sapientia quod sit causa, et de usu quod sit effectus. Quisque qui rationem suam, dum illa in luce est, consulit, potest videre quod amor hominis sit finis omnium ejus, nam quod amat, hoc cogitat, hoc concludit et hoc facit, consequenter pro fine habet; homo etiam ex ratione sua videre potest, quod sapientia sit causa, nam ille, seu ejus amor qui est finis, in intellectu conquirit media, per quae ad finem suum perveniat[;] ita consulit sapientiam suam, ac media illa faciunt causam per quam; quod usus sit effectus absque explicatione patet. Sed amor apud unum hominem non est idem qui apud alterum[;] ita nec sapientia apud unum est eadem quae apud alterum, proinde nec usus; et quia tria illa homogenea sunt, ut supra 189-194 1 ostensum est, sequitur, quod qualis apud hominem est amor, talis apud illum sit sapientia, et quod talis sit usus. Dicitur sapientia, sed intelligitur id quod intellectus ejus est.
Footnotes:
1. Prima editio: 194,