424、仅从理智中思考而不同时从意志中思考，这种能力被提供给人，是为了使人能被改造。因为人通过真理被改造，而真理属于理智，如刚才所述。就人的意志而言，人生在各种邪恶中，因此，人出于自己的意志，只愿意利己，不愿意利他，当不幸发生在别人身上时，自私自利的人则会幸灾乐祸，特别是对自己有利时，更是如此，因为他的愿望就是把所有人的好处都转到自己这里来，无论是荣誉还是财富，只要得逞，他便由衷地高兴。为了纠正和改造这种意志，人被赋予理解真理的能力、以及通过真理征服源于意志的邪恶情感的能力。这就是为什么人可以从自己的理智中思考真理，谈论并行出它们。但是，除非人出于自己、也就是发自内心地意愿并行出真理，否则，他不能出于自己的意志思考真理；而当他具有这种品性时，他出于理智思考的一切，属于他的信；他出于意志所思考的一切，都属于他的爱。这意味着他的信和爱，就像他的理智和意志一样，在他里面结合起来。
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424. 出于理解力而非同时出于意愿思考的能力被提供给人, 是为了叫他能得以改造; 因为人通过真理被改造, 而真理属于理解力, 如刚才所述. 事实上, 就其意愿而言, 人生在各种邪恶中, 因而凭自己只向自己, 不向任何人意愿良善; 唯独向自己意愿良善的人对别人幸灾乐祸, 当对自己有利时, 其乐更甚. 因为他的愿望就是将所有人的好处都转到自己这里, 无论地位还是财富; 只要得逞, 他便发自内心欢喜. 为纠正并改造这种意愿, 人被赋予理解真理的能力, 以及通过真理征服源于意愿的邪恶情感的能力. 这就是为何人拥有这种以其理解力思考真理, 谈论并行出真理的能力. 但在人尚未在性质上发生改变, 以致他出于自己, 也就是发自内心意愿并行出真理之前, 他不能出于其意愿思考真理. 当他具有这种性质时, 凡他出于理解力所思想的, 就都属于其信, 凡他出于其意愿所思想的, 都属于其爱. 这意味着他的信和爱, 就像他的理解力和意愿一样, 在他里面结合起来.
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424. 人能啟單憑認知而無需同時憑著意志而思想, 提供這樣的能力是為了能被改造, 因為人可以憑著識理被改造, 理與認知相關。就意志而言, 人實際上全然生於惡中, 只求利己, 不想利他。人若只顧利己時, 對別人的不幸往往幸災樂禍, 特別是對自己有利時。事實上, 屬於他人的, 無論地位還是財富, 人都想奪為己有, 苟能如願, 則沾沾自喜。為修正, 改造這種意志, 人被賦予識理的能力, 以便他以理來克制各種惡欲湧現。這是人能憑著認知而明理, 並能論理和行理的原因(儘管意志並不同步), 直到他改變秉性, 發自內心情願並行出此理。到這個境界時, 憑認知所思想之事皆屬於信, 憑意志思想的皆屬於仁, 信與仁在他心裡結合, 正如認知與意志結合。
424. Our ability to think from our intellect and not at the same time from our will is provided us so that we can be reformed, for we are reformed by means of truths; and truths, as already noted, are matters of intellect. We are actually born into total evil as far as our wills are concerned, wishing well to no one but ourselves; if we wish well to ourselves alone, we are delighted when harm comes to others, especially when it is to our advantage. We actually want to channel everyone else's assets to ourselves, whether those assets are high rank or wealth, and are happy to the extent that we succeed. To correct and reform this kind of intent, we are given the ability to understand things that are true and to use them to control the evil urges that well up from our will. This is why we can think true things from our intellect and talk about them and do them even though we cannot think them from our will until we have changed in nature so that on our own, that is from the heart, we intend them and do them. When we have this nature, then the things we think from our intellect are matters of our faith and the things we think from our will are matters of our love. This means that faith and love are now united within us, just as intellect and will are.
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424. That a man can think from the understanding and not at the same time from the will is provided in order that man may be capable of being reformed. For man is reformed by means of truths, and truths pertain to the understanding, as has been said. For as to his will man is born into every evil, and therefore from himself wills good to no one but himself; and he who wills good to himself alone delights in the misfortunes which happen to others, especially when they tend to his own advantage; for his wish is to divert to himself the goods of all others, whether honours or riches, and so far as he succeeds in this he inwardly rejoices. In order that this will may be corrected and reformed, it is granted to a man to be able to understand truths, and to subdue by means of these truths the affections of evil that spring from the will. This is why man can think truths from his understanding, and also speak them and do them. But until man is such that he wills truths and does them from himself, that is, from the heart, he is not able to think truths from his will. When he becomes such whatever things he thinks from his understanding belong to his faith, and whatever things he thinks from his will belong to his love. In consequence, faith and love, like understanding and will, are conjoined with him.
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424. This ability to think from the understanding and not at the same time from the will is provided that man may be capable of being reformed; for reformation is effected by means of truths, and truths pertain to the understanding, as just said. For in respect to his will man is born into every evil, and therefore of himself wills good to no one but himself; and one who wills good to himself alone delights in the misfortunes that befall another, especially when they tend to his own advantage; for his wish is to divert to himself the goods of all others, whether honors or riches, and so far as he succeeds in this he inwardly rejoices. To the end that this will of man may be corrected and reformed, an ability to understand truths, and an ability to subdue by means of truths the affections of evil that spring from the will, are given to man. This is why man has this ability to think truths with his understanding, and to speak them and do them. But until man is such that he wills truths and does them from himself, that is, from the heart, he is not able to think truths from his will. When he becomes such, whatever he thinks from his understanding belongs to his faith, and whatever he thinks from his will belongs to his love; and in consequence his faith and his love, like his understanding and his will, are conjoined in him.
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424. Quod homo possit cogitare ex intellectu, et non simul ex voluntate, est provisum ob finem ut possit reformari nam homo per vera reformatur, et vera, ut dictum est, sunt intellectus: homo enim nascitur in omne malum quoad voluntatem inde non alicui bonum vult ex se sed sibi soli et qui sibi soli bonum vult, delectatur malis quae fiunt aliis, imprimis propter se vult enim derivare in se omnium aliorum bona, sive sint honores sive opes, et quantum hoc potest, in se laetatur. Ut hoc voluntarium emendetur et reformetur, datum est homini ut possit intelligere vera, et per illa affectiones mali, quae scaturiunt ex voluntate, domare: inde est, quod homo possit cogitare ex intellectu vera, et quoque loqui illa, et facere illa sed usque non potest cogitare illa ex voluntate, priusquam talis est, ut ex se, hoc est, ex corde, velit illa et faciat illa: quando homo talis est, tunc quae cogitat ex intellectu sunt fidei ejus, et quae cogitat ex voluntate sunt amoris ejus quapropter apud illum tunc se conjungunt fides et amor, sicut intellectus et voluntas.