195、由于生命之爱有自己的快乐，其智慧也有自己的享受，每种情感同样如此，每种情感本质上都是源于生命之爱的一种从属之爱，就像来自源泉的一股溪流，来自树木的一个枝子，或来自心脏的一根动脉一样，所以每种具体情感都有自己的快乐，由此而来的每种具体感知和思维也有自己的享受。由此可推知，各种快乐和享受构成人的生命。没有快乐和享受的生命算什么呢？它不是有活力的东西，而是毫无生气。减少快乐和享受，你会变得冷漠和迟钝；把它们拿走，你将咽下最后一口气，必死无疑。
生命之热就来自情感的快乐，来自感知和思维的享受。既然每种情感都有自己的快乐，由此而来的思维有自己的享受，那么由此可以看出良善和真理源于何处，以及良善和真理的本质。每个人的良善就是那令他的情感快乐的东西，真理则是由此令他的思维享受的东西。因为每个人都将他出于意愿之爱而感觉为快乐的东西称为良善；将他出于理解力的智慧而由此感知为享受的东西称为真理。两者都从生命之爱流出，如同水从源泉流出，或血从心脏流出。它们合在一起就像包围整个人类心智的大气或波浪。
快乐和享受这两者在心智中是属灵的，在身体中是属世的；它们一起构成人的生命。由此清楚可知，那在人里面被称为良善的是什么，被称为真理的又是什么；以及那在人里面被称为邪恶的是什么，被称为虚假的又是什么。因为摧毁他情感快乐的东西对他来说就是邪恶，摧毁由此而来的他思维享受的东西就是虚假。由此也清楚可知，由于邪恶的快乐和虚假的享受，我们很可能将它们称为良善和真理，并信以为良善和真理。事实上，良善和真理是心智形式的状态转换和变化；但它们只有通过它们的快乐和享受才能被感知到，并拥有自己的生命。提及这些事是为了让人们知道，在自己生命中的情感和思维是什么样。
195. Now because the life's love has its delight, and its accompanying wisdom its satisfaction, and so likewise every affection, which in its essence is a subordinate love derived from the life's love, like a stream from its source, or like a branch from its tree, or like an artery from its heart, therefore every affection has its delight, and its consequent perception or thought its satisfaction. It follows from this that these delights and satisfactions form a person's life.
What is life without delight and satisfaction? It is not something alive but something devoid of life. Diminish them and you will grow cold or become listless. Take them away and you will expire and die.
It is from the delights of one's affections and from the satisfactions of one's perceptions and thoughts that vital heat comes.
[2] Since every affection has its delight, and every thought its satisfaction, it can be seen what produces good and truth and what good and truth are in their essence.
Good, to everyone, is what his affection finds delight in, and truth what his thought consequently finds satisfaction in. For everyone calls good that which, owing to his will's love, he feels as delightful, and he calls truth that which, owing to the wisdom of his intellect, he perceives therefore as giving satisfaction. Both of these flow from the life's love like water from a spring or like blood from the heart. Both taken together are like a tide or atmosphere which envelops the whole human mind.
[3] These two - delight and satisfaction - in the mind are spiritual, but in the body natural. On both levels they form a person's life.
It is apparent from this what it is in a person that he calls good, and what it is that he calls true. And so, too, what it is in a person that he calls evil, and what it is that he calls false - namely, that evil to him is what destroys his affection's delight, and falsity that which destroys his thought's consequent satisfaction. It is apparent further that evil, because of the delight it gives, and falsity, because of the satisfaction it gives, may be said to be, and believed to be, good and truth.
Goods and truths are, indeed, changes and variations of state in the forms of the mind, but they are perceived and experienced solely through their delights and satisfactions.
This much we have said to make known what affection and thought are in their life.
195. Since our life's love has its own pleasure and its wisdom has its own appeal, so too does every impulse or feeling, which is essentially a subsidiary love derived from the life's love like a stream from a spring, a branch from a tree, or an artery from the heart. This means that each impulse has its own distinctive pleasure and each consequent perception and thought its own distinctive appeal. It follows, then, that this pleasure and appeal constitute our life. What is life without pleasure and appeal? There is nothing lively about it, only lifelessness. Reduce the pleasure and appeal and you grow cold and sluggish, take them away and you breathe your last and die.
[2] Our very vital warmth comes from the pleasures of our feelings and the appeal of our perceptions and thoughts.
Since every feeling has its own pleasure and every thought therefore has its own appeal, we can tell where goodness and truth come from or what goodness and truth are in their essence. Goodness is what pleases our feelings and truth is what therefore appeals to our thinking. We call "good" whatever we feel as pleasant because of the love of our volition, and we call "true" whatever we therefore sense as appealing because of the wisdom of our discernment. In each case, this flows from our life's love like water from a spring or blood from a heart. Together they are like an atmosphere or a wave that surrounds the whole human mind.
[3] These two (the pleasure and the appeal) are spiritual in our minds and physical in our bodies. They constitute our life.
We can see from this what it is in ourselves that we call good and what it is that we call true; and we can see what it is in ourselves that we call evil and what it is that we call false. Specifically, we call something evil if it ruins the pleasure of our feeling and we call something false if it ruins the appeal of our consequent thoughts. Because of the pleasure of evil and the appeal of falsity, we are quite capable of calling them good and true, and of believing it.
In fact, goodness and truth are shifts and variations of the state of our minds' forms, but they are sensed and come to life only through the pleasure and appeal they present. I include all this to make it clear what feeling and thought really are in their own life.
195. Now since the life's love has its own delight, and the wisdom proper to it its own pleasure, and likewise every affection, which in its essence is a subordinate love derived from the life's love, as a stream from its fountain or a branch from its tree or an artery from its heart, therefore every affection has its own delight and every consequent perception and thought has its own pleasure. Hence it follows that those delights and pleasures constitute man's life. What is life without delight and pleasure? It is not something living but lifeless. If you reduce delight and pleasure you will grow cold and torpid; and if you take them away you will certainly die. Vital heat is derived from the delights of the affections and from the pleasures of the perceptions and thoughts.
[2] Since every affection has its own delight and every thought thence derived has its own pleasure, it may be evident what is the source of good and truth, and also what good and truth are in their essence. Everyone's good is that which is the delight of his affection, and his truth that which is pleasant to the thought derived from the affection. For everyone calls that good which from the love of his will he feels to be delightful, and he calls that truth which from the wisdom of his understanding thence derived he perceives to be pleasant. Both of these flow forth from the life's love as water flows from a fountain, or as blood from the heart; and both taken together are like an ocean or an atmosphere in which dwells the whole human mind.
[3] These two, delight and pleasure, are spiritual in the mind but natural in the body, and in both planes they constitute man's life. From this it is clear what it is in man that is called good, and what it is that is called truth; also what it is in man that is called evil and what it is that is called falsity; namely, that is evil to him which destroys the delight of his affection and that false which destroys the pleasure of his thought derived from it. Moreover, it is clear, that evil from its own delight and falsity from its own pleasure may be called good and truth and may be believed to be good and truth. Indeed, goods and truths are changes and variations of state in the forms of the mind; but these are perceived and have existence solely through their delights and pleasures. These things have been set forth that it may be known what affection and thought are in their life.
195. Now as the life's love has its delight, and the wisdom thereof has its enjoyment, likewise every affection (which in its essence is a subordinate love derived from the life's love, as a stream from its fountain, as a branch from its tree, or as an artery from its heart), so every particular affection has its delight, and every particular perception and thought therefrom has its enjoyment. And from this it follows that the varieties of delight and enjoyment constitute man's life. What is life without delight and enjoyment? It is not anything animate, but it is inanimate. Lessen these and you will grow cold or torpid; take them away and you will cease to breathe and will die.
[2] Vital heat is from the delights of the affections, and from the enjoyment of the perceptions and thoughts. And since every affection has its own delight, and the thought therefrom its own enjoyment, the source of good and truth can be seen, also what good and truth are in their essence. Every one's good is that which is delightful to his affection; and truth is that which is enjoyable therefrom to his thought. For every one calls that good which, from the love of his will, he feels to be delightful; and he calls that truth which, from the wisdom of his understanding, he perceives to be enjoyable therefrom. Both of these flow from the life's love as water flows from a fountain, or as blood from the heart. Taken together they are like a wave or a breeze in which is the whole human mind.
[3] These two, delight and enjoyment, are spiritual in the mind, but natural in the body; and together they constitute man's life. From all this it is clear what it is in man that is called good, and what it is that is called truth; also what it is in man that is called evil, and what it is that is called falsity; for that is evil to him that destroys the delight of his affection, and that is falsity that destroys the enjoyment of his thought therefrom. It is also clear that evil from its delight and falsity from its enjoyment may be called and may be believed to be good and truth. In fact, goods and truths are changes and variations of state in the forms of the mind; but these are perceived and have their life solely by means of their delights and enjoyments. These things have been presented to make known what affection and thought are in their life.
195. Nunc quia amor vitae suum jucundum habet, et sapientia ejus suum amaenum, similiter omnis affectio, quae in sua essentia est amor subalternus derivatus ab amore vitae, sicut rivus a suo fonte, aut sicut ramus a sua arbore, aut sicut arteria a suo corde, �quare� cuilibet affectioni est suum jucundum et inde perceptioni et cogitationi suum amaenum; inde sequitur, quod jucunda et amaena illa faciant vitam hominis: quid vita absque jucundo et amaeno; non est aliquid animatum sed inanimatum; diminue illa et frigesces aut torpesces, et aufer illa et exspirabis et morieris: ex jucundis affectionum et ex amaenis perceptionum et cogitationum, est calor vitalis.
[2] Quoniam cuivis affectioni est suum jucundum, et inde cogitationi suum amaenum, constare potest, unde est bonum et verum, tum quid bonum et verum in sua essentia sunt: bonum est cuivis quod ejus affectionis jucundum est, ac verum quod ejus cogitationis amaenum inde est: quisque enim vocat id bonum, quod ex amore voluntatis suae sentit jucundum, et vocat id verum, quod ex sapientia intellectus sui percipit amaenum inde: utrumque effluit ex amore vitae sicut aqua ex fonte, aut sicut sanguis ex corde: utrumque simul sumtum est sicut unda aut athmosphaera, in qua tota mens humana est.
[3] Haec duo, jucundum et amaenum, in mente sunt spiritualia, in corpore autem sunt naturalia; utrinque faciunt vitam hominis. Ex his patet, quid apud hominem est quod vocatur bonum, et quid quod vocatur verum: tum etiam quid apud hominem est, quod vocatur malum et quod vocatur falsum, quod nempe ei malum sit, quod destruit jucundum affectionis ejus, et id falsum quod destruit amaenum cogitationis ejus inde; et quod malum ex jucundo suo et falsum ex amaeno suo possint dici et credi bonum et verum. Sunt quidem bona et vera mutationes et variationes status formarum mentis, sed hae unice percipiuntur et vivunt per jucunda et amaena illorum. Haec allata sunt, ut sciatur quid affectio et cogitatio in sua vita.