75、人则不然。他不仅拥有属世之爱的情感，还拥有属灵之爱的情感和属天之爱的情感。因为人类心智具有三个层级，如《圣爱与圣智》第三部分所说明的。因此，一个人能从属世的知识被提升到属灵的理解力，由此被提升到属天的智慧；由于这两者，就是聪明和智慧，他能仰望主，从而与祂结合，由此活到永远。但是，如果一个人没有从理性中获得提升理解的能力，从自由中获得如此意愿的能力，那么情感的这种提升是不可能的。
正是通过这两种官能，人才能在内心里反思他通过身体感官从外面感知到的东西，还能在更高层次上思考他在较低层次上正在思考的东西。因为谁都可以说：我过去这样想，我现在这样想；还可以说：我过去愿意这样，我现在愿意这样；或可以说：我明白这是真的，我喜欢这个，因为它具有这种品质，等等。由此清楚可知，人还能从上面思想思维，并清楚看到它，仿佛就在他下面。人从理性和自由中获得这种能力，从理性中获得在更高层次上思考的能力，从自由中获得出于情感意愿如此思考的能力。因为没有如此思考的自由，他就不会有意愿，也不会有由此而来的思维。
因此，那些除了属于世界及其性质的事物外，不愿理解任何东西，不愿理解何为道德和属灵的良善和真理之人，无法从知识被提升到聪明，更无法被提升到智慧。因为他们关闭了这两种官能，从而使自己仅在这方面是人：凭植入他们的理性和自由，他们若愿意，就拥有一种理解的能力，若愿意，还拥有如此意愿的能力。凭这两种官能，人能思考，并出于思考说话。在其余的事上，人就不是人，而是动物了；有些人则因滥用这些官能而比动物更坏。
75. It is different in the case of human beings, who have not only the affection of a natural love, but also the affection of a spiritual love and the affection of a celestial love. For the human mind is of three degrees, as we showed in our treatise Divine Love and Wisdom, Part Three. Consequently a person can be elevated from natural knowledge into spiritual intelligence, and from that into celestial wisdom, and from these two, intelligence and wisdom, can look to the Lord and so be conjoined with Him, as a result of which he lives to eternity. As regards his affection this elevation would not be possible, however, if he did not have the ability from rationality to elevate his intellect, and from freedom to will it.
[2] By means of these two faculties a person is able to think within him about those things which with the senses of his body he perceives around him, and to think on a higher level about those things which he is thinking below. For everyone can say, "This is what I have thought, and this is what I now think," or, "This is what I have willed and this is what I now will," likewise, "I understand this to be so," "I love this because it is as it is," and so on. It is apparent, therefore, that the human being thinks also on a level above his thought and sees it as though below him. He has this ability from rationality and freedom - from rationality the ability to think on a higher level, from freedom his willing with affection thus to think; for if he did not have the freedom thus to think, he would not have the will to, and so neither the thought.
[3] Because of this, people who have no wish to understand anything other than what pertains to the world and its nature, and not what is morally and spiritually good and true, cannot be elevated from knowledge into intelligence, and still less into wisdom. For they have closed off these faculties, so as to make themselves no longer human beyond the fact that, because of their inherent rationality and freedom, they have the ability to understand if they will, and also the ability to so will.
It is owing to these two faculties that a person has the ability to think, and from thinking to speak. In all other respects people are not human but animals, and some, by an abuse of these faculties, worse than animals.
75. It is different for us, since we have not only desires of earthly love but desires of spiritual love and desires of heavenly love as well. Our human mind has three levels, as I explained in part 3 of Divine Love and Wisdom. This means that we can rise from earthly knowledge to spiritual intelligence and from there to heavenly wisdom; and because of these latter two, the intelligence and the wisdom, we can turn to the Lord, be united to him, and therefore live forever. This raising of our desires would not be possible, though, if we did not have the ability to raise our discernment because we are rational and to do so intentionally because we are free.
[2] It is by means of these two abilities that we can think inwardly about what we are perceiving outwardly with our physical senses and can think on a higher level about what we are thinking on a lower level. Any one of us can say, "I was thinking about this," or "I am thinking about this," or "I intended this," or "I intend this," or "I understand that this is true," or "I love this because of its quality," and so on. We can see from this that we are able to think about our thinking from a higher perspective and apparently see it down below. This ability of ours comes from our rationality and our freedom. Rationality enables us to think on a higher level, and freedom enables us to think that way from desire, intentionally. If we did not have the freedom to think that way, that is, we would not have the intention and therefore would not have the thought.
[3] The result is that if we do not want to understand anything except what has to do with this world and its nature, if we do not want to understand what is good and true on moral and spiritual levels, we cannot rise from knowledge into intelligence, let alone from intelligence into wisdom, because we have blocked off these abilities. We have then made ourselves human only in the limited sense that we could understand if we wanted to, because of our inborn rationality and freedom and because we are able to want to.
It is these two abilities that enable us to think and to express our thoughts by talking. In other respects, we are not people but animals, and actually worse than animals because of our misuse of these abilities.
75. It is otherwise with man: he has not only the affection of natural love but also the affection of spiritual love and the affection of celestial love. For the human mind is of three degrees, as was shown in Part Three of the treatise THE DIVINE LOVE AND WISDOM. Consequently, a man can be raised up from natural knowledge into spiritual understanding and thence into celestial wisdom; and from these two, understanding and wisdom, he can look to the Lord and so be conjoined to Him, and thus live for ever. But this elevation in respect to affection would not be possible unless man had from rationality the power of raising the understanding, and from liberty the power of willing this.
[2] By means of these two faculties man can reflect within himself upon those things that he perceives outside of himself by means of his bodily senses; and he can also reflect on a higher level upon what he thinks on a lower. For everyone can say, "I have thought this, and I think this;" also, "I have willed this, and I will this;" and again, "I understand this because it is so; I love this because it is of such a kind"; and so on. Hence it is clear that man thinks above thought, seeing it as if it were beneath him. This power he derives from rationality and liberty-from rationality that he can reflect on a higher level, and from liberty that from affection he wills so to think, for if he had not the liberty so to think he would not have the will, nor the thought which is thence derived.
[3] For this reason those who do not wish to understand anything except what pertains to the world and its nature, or to understand what moral and spiritual good and truth are, cannot be raised from knowledge into understanding, still less into wisdom. For they have closed up the two faculties, rationality and liberty, thereby making themselves to be men only in this respect that they have the capacity to understand if they will, and also to will, from the rationality and liberty implanted in them. From these two faculties man is able to think, and to speak from thought. For the rest, men are not men but beasts; and some from the abuse of these faculties are worse than beasts.
75. With man it is otherwise. He has not only affection from natural love, but also affection from spiritual love, and affection from celestial love. For the human mind is of three degrees, as shown in Part Third of the work on The Divine Love and the Divine Wisdom. Consequently a man can be raised up from natural knowledge into spiritual intelligence and from that into celestial wisdom; and from these two, intelligence and wisdom, he can look to the Lord, and thus be conjoined with Him, whereby he lives forever. But this exaltation in respect to affection would not be possible unless man had from rationality an ability to raise the understanding, and from liberty an ability to will this.
[2] By means of these two faculties man has the ability to reflect within himself upon those things that he perceives outside of himself by means of the bodily senses. He also has the ability to think above about what he is thinking below. For one can say: This I have thought and this I now think; also: This I have willed and this I now will; or again: This I understand to be true, this I love because it is such; and so on. From this it is clear that man thinks also above thought, seeing it as if beneath him. This ability man has from rationality and from liberty, from rationality this capacity for higher thought, from liberty the capacity to will, from affection to so think. For without the liberty so to think he would not have the will, and consequently not the thought.
[3] For this reason those that have no wish to understand any thing except what pertains to the world and its nature, and no wish to understand what moral and spiritual good and truth are, cannot be raised from knowledge into intelligence, still less into wisdom; for they have closed up these capacities, and therefore make themselves to be men no further than having an ability to understand, if they will, and an ability to so will, from the rationality and liberty implanted in them. From these two faculties man is able to think, and to speak from thought; in all other things men are not men but beasts; and some, from the abuse of these faculties are worse than beasts.
75. Aliter est cum homine, cui non modo affectio amoris naturalis est, sed etiam affectio amoris spiritualis, et affectio amoris coelestis; Mens enim humana est trium graduum, ut in Transactione de DIVINO AMORE ET DIVINA SAPIENTIA, in Parte Tertia, ostensum est: quare homo potest elevari a scientia naturali in intelligentiam spiritualem, et inde in sapientiam coelestem, atque ex his duabus, intelligentia et sapientia, spectare ad Dominum, et sic conjungi Ipsi, per quod vivit in aeternum; at haec 1elevatio quoad affectionem non daretur, nisi ei esset facultas elevandi intellectum ex rationalitate, ac volendi id ex libertate.
[2] Homo per binas has facultates potest cogitare intra se de illis quae percipit sensibus sui corporis extra se, et quoque potest superius cogitare de illis quae inferius cogitat; quisque enim potest dicere, hoc cogitavi et hoc cogito, tum hoc volui et hoc volo, tum etiam hoc intelligo quod ita sit, hoc amo quia tale est, et sic porro; inde patet, quod homo supra cogitationem etiam cogitet, et hanc videat sicut infra se; hoc homini est ex Rationalitate et ex Libertate, ex rationalitate quod possit superius cogitare, ex libertate quod ex affectione velit ita cogitare, nam nisi ei foret libertas ita cogitandi, non foret ei voluntas, et inde nec cogitatio.
[3] Quapropter illi, qui non volunt intelligere aliud quam quod mundi et ejus naturae est, et non quid bonum et verum morale et spirituale, non possunt elevari a scientia in intelligentiam, et minus in sapientiam, nam facultates illas obstipaverunt, quare faciunt se non plus homines, quam quod ex Rationalitate et Libertate insita possint intelligere si volunt, et quoque quod possint velle. Ex his binis facultatibus est homini quod possit cogitare, et ex cogitatione loqui; in reliquis non sunt homines, sed bestiae, et quidam ex abusu facultatum illarum bestiis pejores.
Footnotes:
1 Prima editio: haee