ISB1.关于灵魂与身体的相互作用，或一方进入另一方，或一方与另一方一起的运作，有三种观点和传统看法，它们都是假设。第一种被称为物质流注，第二种被称为属灵流注，第三种被称为前定和谐或预定和谐。第一种，就是所谓的物质流注，来自感官的表象和由此而来的谬误，因为表面上看，好像影响眼睛的视觉物体流入并产生思维；同样，影响耳朵的言语流入心智，并在那里产生观念；嗅觉、味觉和触觉也一样。由于这些感觉器官首先接受从世界流入它们的印象，而心智看似根据这些器官所受到的影响而进行思考和意愿，所以古代的哲学家和经院学者便以为流注源于这些器官，并进入灵魂，从而采纳了物质流注或属世流注的假设。
第二种假设被称为属灵流注，来源于秩序及其律法，有些人也称它为偶然流注。因为灵魂是一种属灵物质，因而更纯粹，是在先和内在的；但身体是物质的，因而更粗糙，是在后和外在的；按照秩序，更纯粹的流入更粗糙的，在先的流入在后的，内在流入外在，因而属灵之物流入物质之物，而不是反过来。因此，按照秩序，进行思考的心智根据眼前的物体在眼睛上所引发的状态而流入视觉，心智也随意处理这种状态；同样，进行感知的心智照着言语在耳朵上所引发的状态而流入听觉。
第三种假设被称为前定和谐或预定和谐，来自推理官能的表象和谬误；因为心智在进行运作时与身体一起、同时随着身体行动。然而，一切运作先是连续的，然后是同步的，连续运作是流注，同步运作是和谐；例如，当心智先思考，然后说话时，或当它先意愿，然后行动时；因此，确立同步之物，却排除连续之物，这是推理官能的一个谬误。关于灵魂与身体的相互作用，除了这三种观点之外，不可能构筑出第四种观点，因为要么灵魂作用于身体，要么身体作用于灵魂，要么两者同时不断作用。
关于灵魂与身体的相互作用，或者一方作用于另一方，或者两方面一起运作，有三种传统的观点，或者说假设：第一种被称为“物质流注”（Physical Influx），第二种被称为“灵性流注”（Spiritual Influx），第三种被称为“预定和谐”（Pre-established Harmony）。【译注：influx可以译为“流入”，但“流入”又是一个通用的词汇，如inflow，在文中大量使用，容易引起混淆，为了区别，本译文均将influx译为“流注”。】
第一种假设被称为“物质流注”，产生于感官认识的表象，而谬误则由此衍生。因为，似乎是所见的对象影响眼睛、流入思维并产生了它；相似地，似乎是言语影响耳朵、流入思维并在那里产生观念；在嗅觉、味觉和触觉方面情况也类似。由于这些感觉器官首先从接触到的世界得到印象，而心智似乎根据感官受到的影响在思考和意愿，因此，古代哲学家和学者们相信，流注是从感官进入灵魂的，因此采用了“物质流注”或“自然流注”的假设。
【2】第二种假设被称为“灵性流注”（Spiritual Influx），有时称为“偶然的流注”，源于秩序及其规律。因为灵魂是一种灵性物质（spiritual substance，或译为“灵性本质”），因此更纯净、更先在、更内在；但身体是物质材料的（material），因此粗糙、后在、外在；按照秩序，纯净者应该流入粗糙者；先在流入后在；内在流入外在。因此，属灵性的进入属物质的，而不是相反。所以，正是按照这样的秩序，思维的心智（thinking mind）根据眼前的物体在眼睛上的感应状态流入视觉，心智也会根据自己的意愿对这个状态进行处理；同样地，知觉的心智（perceptive mind）根据言语在耳朵上所感应的状态而流入听觉。
【3】第三种假设被称为“预定和谐”（Pre-established Harmony），产生于推理的表象和谬误。因为心智在运行中与身体一起、同时行动，然而，每一次作用都是先连续后同时进行的，连续的作用是流注，同步的运作是和谐的。例如，心智思考后说话，或意愿后行动。因此，推理的谬误建立第三种假设，仅仅认为它们是同时的，排除了其中的连续性。
关于灵魂和身体的相互作用，除了这三种观点外，没有第四种可能，因为要么灵魂作用于身体，要么身体作用于灵魂，要么两者不断地同时运作。
1. The Interaction of the Soul and Body
There are three opinions and traditions, which are hypotheses, concerning the Interaction of the Soul and Body, or the operation of the one upon the other, and of the one together with the other: the first is called Physical Influx, the second Spiritual Influx, and the third Pre-established Harmony.
The first, which is called physical influx, arises from the appearances of the senses, and the fallacies thence derived. For it appears as if the objects of sight, which affect the eyes, flow into the thought and produce it; in like manner speech, which affects the ears, appears to flow into the mind, and to produce ideas there; and it is similar with respect to the senses of smell, taste, and touch. Since the organs of these senses first receive the impressions that flow into them from the world, and the mind appears to think, and also to will, according as these organs are affected, therefore, the ancient philosophers and Schoolmen believed that influx was derived from them into the soul, and hence adopted the hypothesis of Physical or Natural Influx.
[2] The second hypothesis, which is called spiritual, and by some occasional influx, originates in order and its laws. For the soul is a spiritual substance, and therefore purer, prior, and interior; but the body is material, and therefore grosser, posterior, and exterior; and it is according to order that the purer should flow into the grosser, the prior into the posterior, and the interior into the exterior, thus what is spiritual into what is material, and not the contrary. Consequently, it is according to order for the thinking mind to flow into the sight according to the state induced on the eyes by the objects before them, which state that mind also disposes at its pleasure; and likewise for the perceptive mind to flow into the hearing, according to the state induced upon the ears by speech.
[3] The third hypothesis, which is called pre-established harmony, arises from the appearances and fallacies of the reasoning faculty; since the mind, in the very act of operating, acts together with and at the same time as the body. Still, every operation is first successive and afterwards simultaneous, and successive operation is Influx, and simultaneous operation is Harmony; as, for instance, when the mind thinks and afterwards speaks, or when it wills and afterwards acts: hence it is a fallacy of the reasoning faculty to establish that which is simultaneous, and to exclude that which is successive.
No fourth opinion concerning the Interaction of the Soul and the Body can be framed in addition to these three; for either the soul must operate upon the body, or the body upon the soul, or both uninterruptedly at the same time.
1. THE INTERACTION OF THE SOUL AND THE BODY
There are three opinions and traditions, which are hypotheses, concerning the Interaction of the Soul and Body, or the operation of the one upon the other, and of the one together with the other: the first is called Physical Influx, the second Spiritual Influx, and the third Pre-established Harmony.
The FIRST, which is called PHYSICAL INFLUX, arises from the appearances of the senses, and the fallacies thence derived. For it appears as if the objects of sight, which affect the eyes, flow into the thought and produce it; in like manner speech, which affects the ears, appears to flow into the mind, and to produce ideas there; and it is similar with respect to the senses of smell, taste, and touch. Since the organs of these senses first receive the impressions that flow into them from the world, and the mind appears to think, and also to will, according as these organs are affected, therefore, the ancient philosophers and schoolmen believed that influx was derived from them into the soul, and hence adopted the hypothesis of Physical or Natural Influx.
[2] The SECOND hypothesis, which is called SPIRITUAL, and by some OCCASIONAL INFLUX, originates in order and its laws. For the soul is a spiritual substance, and therefore purer, prior, and interior; but the body is material, and therefore grosser, posterior, and exterior; and it is according to order that the purer should flow into the grosser, the prior into the posterior, and the interior into the exterior, thus what is spiritual into what is material, and not the contrary. Consequently, it is according to order for the thinking mind to flow into the sight according to the state induced on the eyes by the objects before them, which state that mind also disposes at its pleasure; and likewise for the perceptive mind to flow into the hearing, according to the state induced upon the ears by speech.
[3] The THIRD hypothesis, which is called PRE-ESTABLISHED HARMONY, arises from the appearances and fallacies of the reasoning faculty; since the mind, in the very act of operating, acts together with and at the same time as the body. Still, every operation is first successive and afterwards simultaneous, and successive operation is Influx, and simultaneous operation is Harmony; as, for instance, when the mind thinks and afterwards speaks, or when it wills and afterwards acts: hence it is a fallacy of the reasoning faculty to establish that which is simultaneous, and to exclude that which is successive.
No fourth opinion concerning the Interaction of the Soul and the Body can be framed in addition to these three; for either the soul must operate upon the body, or the body upon the soul, or both uninterruptedly at the same time.
The Intercourse between the Soul and the Body, which is believed to be either by Physical Influx, or by Spiritual Influx, or by Pre-established Harmony
1. Concerning the interaction between the soul and the body, or the operation of one into the other, and of one with the other, there are three opinions and traditions, which are hypotheses. The first is called Physical Influx, the second Spiritual Influx, and the third Pre-established Harmony. The first, which is called Physical Influx, is from the appearances of the senses and the fallacies therefrom, since it appears as if the objects of sight, which affect the eyes, flow into thought and produce it; in like manner that speech, which moves the ears, flows into the mind and introduces ideas there; and similarly with the senses of smell, taste, and touch. Since the organs of these senses first receive the impressions from contact with the world, and according as they are affected the mind appears to think and also to will; for this reason the ancient philosophers and scholastics believed that influx was derived from these organs into the soul, and thus they adopted the hypothesis of physical or natural influx.
[2] The second hypothesis, which is called Spiritual Influx, by some occasional influx, is from order and its laws; since the soul is a spiritual substance, and therefore purer, prior, and interior, but the body is material, and therefore grosser, posterior, and exterior; and it is according to order that purer should flow into grosser, prior into posterior, and interior into exterior, thus spiritual into material, and not the reverse. Consequently it is of order that the thinking mind should flow into the sight according to the state induced on the eyes from objects, which state the mind also disposes at will; and likewise the perceptive mind into the hearing according to the state induced on the ears from speech.
[3] The third hypothesis, which is called Pre-established Harmony, is from the appearances and fallacies of reason, since the mind in its operation acts together and at the same time with the body. But yet every operation is first successive and afterward simultaneous. Successive operation is influx, and simultaneous operation is harmony; as when the mind thinks and afterward speaks, or when it wills and afterward acts. It is therefore a fallacy of reason to establish simultaneous operation and to exclude successive. Besides these three opinions concerning the interaction of the soul and the body, no fourth is possible, for either the soul must operate on the body, or the body on the soul, or both continually together.
DE COMMERCIO ANIMAE ET CORPORIS, Quod creditur fieri vel per INFLUXUM PHYSICUM, vel per INFLUXUM SPIRITUALEM, vel per HARMONIAM PRAESTABILITAM.
AB EMANUELE SWEDENBORG
1. De commercio animae et corporis, seu de Operatione unius in alterum, ac unius cum altero, sunt tres Opiniones et Traditiones, quae sunt Hypotheses; Prima vocatur Influxus physicus, Altera Influxus Spiritualis, et Tertia Harmonia praestabilita. Prima, quae vocatur Influxus physicus, est ex apparentiis sensuum et inde fallaciis, quoniam apparet sicut objecta visus, quae afficiunt oculos, influant in cogitationem, et producant illam; pariter loquelae quae movent aures, sicut influant in mentem, et producant ideas ibi; consimiliter olfactus, gustus, et tactus: quoniam horum Sensuum organa primum recipiunt contactus e Mundo alluentes, et secundum affectiones illorum apparet Mens cogitare et quoque velle, ideo Antiqui Philosophi et Scholastici crediderunt influxum ab illis derivari in animam, et sic concluserunt Hypothesin de Influxu physico seu naturali. Altera, quae vocatur Influxus Spiritualis, a quibusdam occasionalis, est ex ordine et ejus legibus; quoniam Anima est substantia spiritualis, et inde purior, prior, et interior, Corpus autem est materiale, et inde crassius, posterius et exterius, et secundum ordinem est, ut purius influat in crassius, prius in posterius, et interius in exterius, ita Spirituale in Materiale, et non vicissim; proinde Mens cogitativa in Visum secundum statum inductum oculis ex objectis, quem statum Mens illa etiam disponit ad nutum; pariter Mens perceptiva in Auditum secundum Statum inductum auribus ex loquelis. Tertia, quae vocatur Harmonia Praestabilita, est ex apparentiis et fallaciis rationis, quoniam Mens in ipsa operatione una et simul agit cum corpore; at usque omnis operatio est primum successiva et postea simultanea, operatio successiva est Influxus, et operatio simultanea est Harmonia; quemadmodum cum Mens cogitat et postea loquitur, aut cum vult et postea agit, quare est fallacia rationis stabilire simultaneum et excludere Successivum. Praeter has tres Opiniones de Commercio Animae et Corporis non dabilis est quarta, quippe sive operabitur Anima in Corpus, sive Corpus in Animam, sive utraque continue simul.