108、这些对比能使我们清楚看到意愿和理解力的一切事物，也就是人的心智及其生命之爱的一切事物的结合，却不能使我们理性看到这种结合。我们按以下方式就能理性看到这种结合。总有三样事物一起构成一体，它们被称为目的，原因和结果。生命之爱是目的，情感及其感知是原因，情感的快乐及其思维是结果。这是因为正如目的通过原因进入结果，爱通过它的情感进入它的快乐，通过它的感知进入它的思维。当快乐来自意愿，思维来自由此而来的理解力时，也就是说，当它们之间有完全的同意时，结果本身就出现在心智的快乐及其思维中。这时，结果属于灵，或说是灵的一部分；即便它们没有进入身体行为，但当达成这种同意时，它们实际上就在行为中。此外，这时它们一起在身体中，在那里与这个人的生命之爱同住，并渴望行动；当没有什么东西阻碍时，它们就行动。对那些在灵里认为邪恶是可容许的人来说，这就是恶欲和邪恶本身的性质。
正如目的与原因结合，并通过原因与结果结合，生命之爱与思维的内在结合，并通过这内在与思维的外在结合。这清楚表明，人思维的外在本身具有和它的内在一样的性质；因为目的将自己完全注入原因，并通过原因注入结果。事实上，除了在原因里面，并通过原因在目的里面的东西外，结果里面没有任何本质的东西。由于目的因此是充满原因和结果的本质元素，所以原因和结果被称为中间目的和最终目的。
108. From these comparisons one can picture, indeed, the conjunction of all the constituents of a person's will and intellect or mind with his life's love, but still not see it rationally. To see that conjunction rationally is possible as follows:
We find everywhere three concurrent elements in union, called end, cause and effect. One's life's love in this case is the end, its affections with their accompanying perceptions are the cause, and the delights of its affections with their accompanying thoughts are the effect. For just as the end comes through the cause into the effect, so also does love come through its affections to its delights, and through its perceptions to its thoughts.
The effects themselves lie in the mind's delights and their accompanying thoughts when the delights are those of the will and the thoughts are those of the consequent understanding, thus when there is a complete agreement between the two. The effects are then those of the person's spirit, which, even if they do not descend into physical act, still exist as though in act when there is that agreement. They are also at the same time present in the body then and dwell with the person's life's love there, moving him to act, which he does when nothing stands in the way.
Of the same character are lusts for evil and the evils themselves in the case of people who in their spirit make evils allowable.
[2] Now, as the end unites itself with the cause and through the cause with the effect, so does the life's love unite itself with the internal level of thought and through this with the external level. It is apparent, therefore, that a person's external level of thought in itself is of the same character as his internal one, for the end imparts its whole character to the cause and through the cause to the effect. Indeed, the only essential element in the effect is that which exists in the cause and through the cause in the end; and as the end is the essential element that enters into the cause and the effect, therefore the cause and effect are called the intermediate end and last end.
108. These comparisons enable us to see how everything in our volition and discernment, everything in our mind, is united to our life's love, but they do not enable us to see this rationally. We can see the union rationally as follows. There are always three things that make up a unity, namely, purpose, means, and result. The life's love is the purpose; the desires and their perceptions are the means; and the pleasures of those desires and their thoughts are the results. This is because just as a purpose attains its result through means, love attains its pleasures through desires and reaches into thoughts through perceptions.
The actual effects occur in the mind's pleasures and their thoughts when the pleasures come from our volition and the thoughts come from the resulting discernment; that is, when there is complete agreement between them. The results are then part of our spirit; and even if they do not come out in physical action, they are virtually in action when this agreement is reached. They are in our bodies as well and are dwelling there with our life's love, eager to act; and they act whenever nothing prevents it. This is what cravings for evil and actual evils are like for people who in their spirit regard them as permissible.
[2] Just as a purpose unites with its means and through its means with a result, then, our life's love unites with the inner processes of our thought and through them with its outer processes. We can therefore see that the quality of the outer processes of our thinking is essentially the same as the quality of the inner ones, since a purpose instills itself completely into its means and through its means into its result. Nothing essential happens in the result except what is in the means and what lies behind the means in the purpose; and since the purpose is therefore the very essence that fills the means and the result, we refer to the means and the result as the intermediate purpose and the final purpose.
108. From these comparisons indeed may be evident the conjunction of all things of the will and of the understanding, or of the mind of man, with his life's love, and yet not rationally evident. The conjunction may become rationally evident in this way. There are everywhere three things which together make one; these are called end, cause and effect. In man the life's love is the end, the affections with their perceptions are the cause, and the delights of the affections with their thoughts are the effect. For just as the end through the cause enters into the effect, so love through its affections enters into its delights, and through its perceptions into its thoughts. The effects themselves are in the mind's enjoyments and their thoughts when the delights are of the will and the thoughts are of the understanding therefrom, thus when there is complete agreement in the mind. The effects then belong to the spirit, and even if they do not enter into bodily act still they are as if in the act when there is agreement. Moreover, they are then at the same time in the body and dwell there with the life's love of the man, kindling the desire for action which takes place when nothing hinders it. Such is the nature of the lusts of evil and such are the evils themselves in those who in spirit regard evils as allowable.
[2] Now as the end unites itself with the cause, and through the cause with the effect, so does the life's love unite itself with the internal of thought, and through this with its external. Hence it is clear that the external of man's thought is in itself of the same character as its internal; for the end imparts itself wholly to the cause, and through the cause to the effect. For there is nothing essential in the effect but what is in the cause, and through the cause in the end; and as the end is thus the essential principle itself which enters into the cause and the effect, therefore the cause and the effect are called respectively the mediate end and the ultimate end.
108. The conjunction of all things of the will and understanding, that is, of the mind of man with his life's love, is made evident by these comparisons, and yet not made rationally evident. The conjunction is made rationally evident in this way. There are every where three things together that make one; these are called end, cause, and effect; here the life's love is the end, the affections with their perceptions are the cause, and the enjoyment of the affections with their thoughts are the effect; for just as the end through the cause enters into the effect, so does the love through its affections come to its enjoyments, and through its perceptions to its thoughts. The effects themselves are in the mind's enjoyments and their thoughts, whenever these enjoyments belong to the will and the thoughts to the understanding therefrom, that is, whenever the agreement is complete. Then the effects belong to the spirit, and if they do not come into bodily act, still they are as if in act when there is agreement. Furthermore, they are then together in the body, and dwell there with the life's love of the man, and aspire to action, which takes place when nothing hinders. Such are lusts of evil and the evils themselves in those who in their spirit make evils allowable.
[2] Now as the end conjoins itself with the cause, and through the cause with the effect, so does the life's love conjoin itself with the internal of thought, and through this with its external. This makes clear that the external of man's thought is in itself of the same character as its internal; for the end imparts itself wholly to the cause, and through the cause to the effect; for there is nothing essential in the effect except what is in the cause, and through the cause in the end. And as the end is thus the very essential which enters into the cause and the effect, so cause and effect are called mediate and outmost ends.
108. Ex his comparationibus 1videri quidem potest conjunctio omnium voluntatis ac intellectus seu mentis hominis cum amore vitae ejus, sed usque non rationaliter: illa conjunctio potest rationaliter ita videri: sunt ubivis tria simul quae unum faciunt, quae vocantur finis, causa et effectus; amor vitae ibi est finis, affectiones cum illarum perceptionibus sunt causa, ac jucunda affectionum cum illorum 2cogitationibus sunt effectus; nam similiter ut finis per causam venit in effectum, ita etiam amor per suas affectiones venit ad sua jucunda, 3et per suas perceptiones ad suas cogitationes: ipsi effectus sunt in mentis jucundis et illorum cogitationibus, quando jucunda sunt voluntatis ac cogitationes sunt intellectus inde, ita quando plenus consensus ibi est; sunt tunc effectus spiritus ejus, qui si non in actum corporis veniunt, usque sicut in actu sunt, quando est consensus: sunt etiam tunc simul in corpore, et habitant cum amore vitae ejus ibi, ac spirant actum, qui fit dum nihil obstat: tales sunt concupiscentiae mali, et ipsa mala, apud illos, qui mala in spiritu suo licita faciunt.
[2] Nunc sicut finis conjungit se cum causa, et per causam cum effectu, ita amor vitae cum interno cogitationis, et per hoc cum externo ejus; inde patet, quod externum cogitationis hominis in se sit quale ejus internum est, nam finis indit omne suum causae, et per causam effectui, nihil enim essentiale datur in effectu, quam quod est in causa, et per causam in fine, et quia sic finis est ipsum essentiale quod ingreditur causam et effectum, ideo causa et effectus vocantur finis medius et finis ultimus.
Footnotes:
1 Prima editio: comparatiobus
2 Prima editio: illotum
3 Prima editio: jucunda;