375、意愿和理解力与心和肺的对应关系无法被抽象证明，也就是说，无法只通过理性来证明，但它能被结果证明。这种情形和理性所看到的事物的原因差不多。尽管原因能被理性看到，但它们若不通过结果，仍无法被清晰地看到；因为原因存在于结果中，并通过结果使自己被看见。在此之前，心智对原因是不确信的。在接下来的讨论中，我们将描述这种对应的结果。然而，为避免有人在思考这种对应时陷入从关于灵魂的假说中所获得的观念，先让他通读前一章所论证的观点，如：爱和智慧，因而意愿和理解力构成人的真生命(363, 364节)；人的生命存在于脑里面它的最初成分中，以及身体里面它的衍生成分中(365节)；生命怎样在它的最初成分中，就怎样在整体和该整体的每个部分中(366节)；通过这些最初成分，生命从每个部分而存在于整体中，从整体而存在于每个部分中(367节)；爱如何，智慧就如何，因而这个人就如何(368节)。
375. The correspondence of volition and discernment with heart and lungs cannot be simply proven, that is, not by rational arguments, but it can be proven by effects. It is much the same as it is with the causes of events. Although we can see them rationally, we see them clearly only through their effects. The causes are in the effects and present themselves to view there. Only then is the mind sure about causes. I will discuss the effects of this correspondence later [378-384].
However, to prevent anyone from getting detoured into preconceived theoretical concepts of the soul in the discussion of these correspondences, some of the material presented in the preceding section may be reread: for example, 363-364, on love and wisdom, and therefore volition and discernment, constituting our essential life; 365, on our life occurring in its fundamental forms in our brains, and secondarily in our bodies; 366, on the quality of our life in its fundamental forms determining its quality throughout and in every part; 367, on the fact that through these fundamental forms there is life in the whole from every part and life in every part from the whole; 368, on the quality of the love determining the quality of the wisdom, and therefore the quality of the person.
375. The correspondence of the will and intellect with the heart and lungs cannot be directly confirmed, that is, by rational considerations only, but it can be by its effects. The case here is the same as it is with the causes of things. Although causes can be seen rationally, still they cannot be seen clearly except through their effects; for causes exist in their effects and allow themselves to be seen through them. The mind is not convinced of the causes prior to that. The effects of the correspondence being considered here will be presented in the discussions that follow.
Lest anyone in thinking of this correspondence slip into ideas gained from hypotheses regarding the soul, however, let him first read through the points that we demonstrated in the preceding section, as for instance those in nos. 363-364, showing that love and wisdom, and consequently the will and intellect, constitute a person's very life; in no. 365, showing that a person's life exists in its first elements in the brain, and in its derivative elements in the body; in no. 366, showing that as life is in its first elements, so it is in the whole and in every part of that whole; in no. 367, showing that life through those first elements is present from every part in the whole, and from the whole in every part; and in no. 368, showing that the character of the love determines the character of the wisdom, and so the character of the person.
375. The correspondence of the will and understanding with the heart and lungs cannot be proved abstractly, that is, by reasonings alone, but may be proved by effects. It is the same as with the causes of things. These, indeed, can be seen rationally, but only clearly, by effects; for causes are in effects, and by their means render themselves visible; till then the mind is not convinced about causes. The effects of such correspondence will be related in what follows. But lest anyone fall into ideas concerning this correspondence acquired from hypotheses about the soul, let him first read carefully what has been shown in the preceding section; (363-364), Love and wisdom, and will and understanding therefrom, make the very life of man; (365), The life of man is in first things in the brains, and in its derivatives in the body; (366), Such as life is in first things, such it is in the whole and its every part; (367), By means of those first things life is in the whole from every part, and in every part from the whole; (368), Such as the love is, such is the wisdom, and therefore such is the man.
375. The correspondence of the will and understanding with the heart and lungs cannot be abstractly proved, that is, by mere reasonings, but it may be proved by effects. It is much the same as it is with the causes of things which can be seen rationally, yet not clearly except by means of effects; for causes are in effects, and by means of effects make themselves visible; and until causes are thus made visible, the mind is not assured respecting them. In what follows, the effects of this correspondence will be described. But lest any one should fall into ideas of this correspondence imbibed from hypotheses about the soul, let him first read over carefully the propositions in the preceding chapter, as follows: Love and wisdom, and the will and understanding therefrom, make the very life of man (n. 363, 365). The life of man is in first principles in the brains, and in derivatives in the body (n. 365). Such as life is in first principles, such it is in the whole and in every part (n. 366). By means of these first principles life is in the whole from every part, and in every part from the whole (n. 367). Such as the love is, such is the wisdom, consequently such is the man (n. 368).
375. Correspondentia voluntatis et intellectus cum corde et pulmone non potest nude confirmari, hoc est, solum per rationalia, sed potest per effectus: hoc simile est sicut est cum rerum causis[;] hae quidem rationaliter possunt videri, sed non clare nisi per effectus, sunt enim causae in illis, et se per illos dant 1 videndas; mens nec prius se de causis confirmat; effectus hujus correspondentiae in sequentibus tradentur. Sed ne aliquis de Correspondentia hac illabatur in ideas ex hypothesibus de anima captas, perlegat prius illa quae in praecedente Articulo ostensa sunt, ut quae 363-364, 2 Quod Amor et Sapientia, et inde Voluntas et Intellectus, faciant ipsam vitam hominis; 3 365, Quod vita hominis sit in principiis in Cerebris, et in principiatis in Corpore[;] 366, 4 Quod qualis vita est in principiis, talis sit in toto et in qualibet parte[;] 367, quod vita per principia illa sit ex qualibet parte in toto, et ex toto in qualibet parte[;] 368, 5 Quod qualis est amor, talis sit sapientia, et inde talis sit homo.
Footnotes:
1. Prima editio: dat
2. Prima editio: 364:
3. Prima editio: hominis.,
4. Prima editio: 366.
5. Prima editio: 368.