ISB15.那些出于呈现给身体感官的纯粹表象进行判断的人，得出以下结论：动物和人一样，也有意愿和理解力；因此，唯一区别在于：人能说话，从而能描述他所思想和渴望的东西，而动物只能通过声音来表达。然而，动物并没有意愿和理解力，只有它们各自的一个形像，学者称之为一种模拟。
一个人之所以为人，是因为他的理解力能被提升到其意愿的欲望之上，因而能从上面知道并看见它们，还能节制它们；但一个动物之所以为动物，是因为它的欲望驱使它去做凡它所做的事。因此，人之为人，就在于他的意愿服从他的理解力；而动物之为动物，则在于它的理解力服从它的意愿。从这些事可以得出这个结论：人的理解力是活的，因而是一种真正的理解力，因为这理解力接受从天堂流入的光，拥有它，将它视为自己的，还出于它进行各种各样的分析思考，并且完全貌似出于自己如此行；人的意愿是活的，因而是真正的意愿，因为这意愿接受所流入的天堂之爱，并出于它貌似出于自己行事；但动物的情形正好相反。
因此，那些出于意愿的情欲思考的人好比动物，在灵界从远处看，也显为动物；他们也像动物那样行动，唯一区别在于：他们若愿意，就能不这样行动。但那些通过理解力约束其意愿的情欲，因而行事理性、明智的人则在灵界显为人，是天堂的天使。
简言之，动物的意愿和理解力始终一致作工；因为意愿本身是盲目的，它属于热，不属于光，故使得理解力也是盲目的。因此，动物不知道，也不理解自己的行为；然而，它会行动，因为它出于来自灵界的一种流注行动；这种行动是本能。
人们以为动物出于理解力思考它所做的事，但事实并非如此；它只是出于自创造时就在它里面的属世之爱，在其身体感官的协助下被驱使行动。人能思考和说话，只是因为他的理解力能与他的意愿分离，并能被提升到天堂之光；因为理解力思考，思维说话。
动物之所以照着铭刻在它们本性上的秩序律法行动，其中一些动物可以说以一种道德、理性的方式行动，不同于许多人，是因为它们的理解力盲目服从其意愿的欲望，因此它们不能像人一样通过堕落的推理来败坏这些欲望。值得一提的是，前面所说的动物的意愿和理解力是指这两种官能的一个形像和模拟。以这些官能的名称来称呼这种模拟是由于表象。
动物的生命好比一个梦游者，在理解力沉睡时，凭意愿行走和行事；还好比一个盲人，靠着狗的引导穿过街道；又好比一个愚人，出于习俗和由此获得的习惯而按规定办事；同样好比一个缺乏记忆，因而缺乏理解力的人，但他仍知道或学会如何穿衣，吃他喜爱的美食，喜欢性爱，在街上挨家挨户走，做那种抚慰感官、放纵肉体的事；他被这些事的诱惑和快感牵着走，尽管他不思考，因而不能说话。
从这些事明显可知，那些以为动物享有理性，与人的区别仅在于外形，以及它们不能通过言语来表达它们隐藏在里面的理性事物之人，错得有多么离谱！许多人甚至从这些谬论得出以下结论：如果人死后仍活着，那么动物死后也会活着；相反，如果动物死后不会活着，那么人死后也不会活着；除此之外还有其它因对意愿和理解力，以及层级的无知而导致的幻想或幻梦，而人的心智通过层级，如同顺着一架梯子那样登上天堂。
那些仅从身体感官的表象来判断的人，推断出动物和人一样有意志和认知，唯一的区别是人可以说话，能描述自己的所想和所欲，而动物只能通过声音来表达。然而，动物并没有意志和认知，只有它们的形象，学者称之为模拟。
【2】人之为人，是因为他的认知能被提高到他意志的欲望之上，可以从上面了解和看见它们，也可以缓和它们；但兽之为兽，是因为它的欲望驱使它去做所欲的一切。因此，人之所以为人，是因为他的意志臣服他的认知；兽之所以为兽，是因为它的认知臣服它的意愿。从这些事情中可以得出如下的结论：人的认知是活的，因为它接受来自天堂的光，人理解并感觉到它好似出于自己，并因此多种多样地分析思考，整过就像是出于自己，是活生生的，因而是真正的认知；人的意志也是活的，因为它接受天堂之爱的流入，并由此行事好像是从出于自己，是活生生的，因而是真正的意志；但动物的情形却相反。
【3】因此，那些凭意志的欲望思考的人被比作兽类，他们在灵界隔一定的距离也显为野兽；他们也像野兽一样行事，唯一的区别是，如果他们愿意，他们可以做得不同。惟有借助认知约束意志之私欲的人，能理性智慧地行事，在灵界显为人，是天堂的天使。
【4】一言以蔽之，兽类的意志和认知总是一致的，因为意志本身是盲目的，因为它是热而不是光的，所以它也使认知盲目，因此，兽类不知道、不理解自己的行为，却在行动，它的行为是从灵界的流注来的，这种行为就是本能。
【5】人们相信兽类是出于认知来思考自己所做的，但事实并非如此。它们只是被自然之爱（natural love）驱使、并在肉体感觉的协助下行事，这爱在它们受造的时候就在它们里面了。人能思考会说话仅仅是因为他的认知能与他的意志分开，能被提升到天堂之光中，因为认知思考，思维说话。
【6】兽类之所以能依照内刻在它们本性中秩序之法则行事，有些甚至好像有道德和理性，与许多人不同，是因为它们的认知盲从它们意志的欲望，因此它们不像人一样可通过邪恶的推理来滥用这些欲望。从前面有关兽类的意志和认知的陈述中可以注意到，这意味着意志和认识的形象和模拟。模拟是出于表象而言。
【7】兽类的生命好比梦游者，梦游者随意愿行走行事，同时认知却在沉睡；又像盲人被狗领着，在街上走来走去；又好比愚昧的人，依照习俗和惯例，按规矩办事；同样地，对于一个没有记忆、因而缺乏认知的人，他仍然知道或学会如何穿衣、美食、性爱、走街串巷，以此来抚慰感官、满足肉体，虽然他不思考，因此也不能说话，但被这些诱惑和乐趣牵引向前。
【8】由此清楚地得知，那些相信兽类享有理性的人上当受骗是何等的大。这些人认为兽类只是外表与人不同，无法说出隐藏在里面的理性的东西，由此还会得出许多谬论：若人死后还活着，兽类死后也会活着；相反，若兽类死后不会活着，人类死后也不会活着，此外，还有许多的幻想源于对意志和认知的无知，还有对层级（degree）的无知，依照层级，就好像顺梯子上行，人的心智可以攀升天堂。
15. XIII. It is altogether otherwise with beasts.
Those who judge from the mere appearance presented to the senses of the body conclude that beasts have will and understanding just in the same manner as men, and hence that the only distinction consists in a man's being able to speak, and thus to utter the things which he thinks and desires, while beasts can only express them by sounds. Beasts, however, have not will and understanding, but only a resemblance of each, which the learned call an analogue.
[2] A man is a man, because his understanding can be raised above the desires of his will, and thus, from above can know and see them, and also govern them; but a beast is a beast, because its desires impel it to do whatever it does. A man is thus a man from the fact that his will is under obedience to his understanding; but a beast is a beast from the circumstance that its understanding is under obedience to its will. From these considerations this conclusion follows: that a man's understanding is alive, and thence a true understanding, because it receives the light flowing in from heaven, and takes possession of it and regards it as its own, and thinks from it analytically with all variety, altogether as if from itself; and that a man's will is alive, and is thence truly will, because it receives the inflowing love of heaven, and acts from it as if from itself; but that the contrary is the case with beasts.
[3] Therefore those who think from the lusts of the will are compared to beasts, and likewise, in the spiritual world, appear at a distance as beasts; they also act like beasts, with only this difference, that they are able to act otherwise if they wish. Those, on the other hand, who restrain the lusts of their will by means of the understanding, and thence act rationally and wisely, appear in the spiritual world as men, and are angels of heaven.
[4] In a word, the will and the understanding in beasts always work together; and because the will in itself is blind, being a thing of heat and not of light, it makes the understanding blind also. Hence a beast does not know and understand its own actions; yet it acts, notwithstanding, for it acts by an influx from the spiritual world, and such action is instinct.
[5] It is supposed that a beast thinks from the understanding what to do; but it does not in the least: it is induced to act solely from the natural love which is in it from creation, with the assistance of the senses of its body. The reason that a man thinks and speaks is simply that his understanding is capable of being separated from his will, and of being raised even into the light of heaven; for the understanding thinks, and the thought speaks.
[6] The reason why beasts act according to the laws of order inscribed on their nature, and some of them (differently from many men) in, as it were, a moral and rational manner, is that their understanding is in blind obedience to the desires of their will, and thence they have not been able to pervert those desires by depraved reasonings, as men do. It is to be observed that by the will and understanding of beasts in the foregoing statements we mean a certain resemblance and analogue of those faculties. The analogues are called by the names of those faculties on account of the appearance.
[7] The life of a beast may be compared with a sleep-walker, who walks and acts by virtue of the will while the understanding sleeps; and also with a blind man, who passes through the streets with a dog leading him; as likewise with an idiot, who from custom and the habit thence acquired does his work according to rules. It may be similarly compared with a person devoid of memory, and thence deprived of understanding, who still knows or learns how to clothe himself, to eat the food which he prefers, to love the sex, to walk the streets from house to house, and to do such things as soothe the senses and indulge the flesh, by the allurements and pleasures of which things he is drawn along, though he does not think, and therefore cannot speak.
[8] From these considerations it is evident how much those are mistaken who believe that beasts enjoy rationality, and that they are only distinguished from men by their outward form, and by their inability to express by speech the rational things which they conceal within; from which fallacies many even conclude that if a man lives after death, a beast will live also; and, conversely, that if a beast does not live after death, neither will a man; besides other fancies arising from ignorance in regard to the will and understanding, and also concerning degrees, by means of which, as by a flight of stairs, the mind of a man mounts up to heaven.
15. XIII. IT IS ALTOGETHER OTHERWISE WITH BEASTS.
Those who judge from the mere appearance presented to the senses of the body conclude that beasts have will and understanding just in the same manner as men, and hence that the only distinction consists in a man's being able to speak, and thus to utter the things which he thinks and desires, while beasts can only express them by sounds. Beasts, however, have not will and understanding, but only a resemblance of each, which the learned call an analogue.
[2] A man is a man, because his understanding can be raised above the desires of his will, and thus, from above, can know and see them, and also govern them; but a beast is a beast, because its desires impel it to do whatever it does. A man is thus a man from the fact that his will is under obedience to his understanding; but a beast is a beast from the circumstance that its understanding is under obedience to its will. From these considerations this conclusion follows: that a man's understanding is alive, and thence a true understanding, because it receives the light flowing in from heaven, and takes possession of it and regards it as its own, and thinks from it analytically with all variety, altogether as if from itself; and that a man's will is alive, and is thence truly will, because it receives the inflowing love of heaven, and acts from it as if from itself; but that the contrary is the case with beasts.
[3] Therefore those who think from the lusts of the will are compared to beasts, and likewise, in the spiritual world, appear at a distance as beasts; they also act like beasts, with only this difference, that they are able to act otherwise if they wish. Those, on the other hand, who restrain the lusts of their will by means of the understanding, and thence act rationally and wisely, appear in the spiritual world as men, and are angels of heaven.
[4] In a word, the will and the understanding in beasts always work together; and because the will in itself is blind, being a thing of heat and not of light, it makes the understanding blind also. Hence a beast does not know and understand its own actions; yet it acts, notwithstanding, for it acts by an influx from the spiritual world, and such action is instinct.
[5] It is supposed that a beast thinks from the understanding what to do; but it does not in the least: it is induced to act solely from the natural love which is in it from creation, with the assistance of the senses of its body. The reason that a man thinks and speaks is simply that his understanding is capable of being separated from his will, and of being raised even into the light of heaven; for the understanding thinks, and the thought speaks.
[6] The reason why beasts act according to the laws of order inscribed on their nature, and some of them (differently from many men) in, as it were, a moral and rational manner, is that their understanding is in blind obedience to the desires of their will, and thence they have not been able to pervert those desires by depraved reasonings, as men do. It is to be observed that by the will and understanding of beasts in the foregoing statements we mean a certain resemblance and analogue of those faculties. The analogues are called by the names of those faculties on account of the appearance.
[7] The life of a beast may be compared with a sleep-walker, who walks and acts by virtue of the will while the understanding sleeps; and also with a blind man, who passes through the streets with a dog leading him; as likewise with an idiot, who from custom and the habit thence acquired does his work according to rules. It may be similarly compared with a person devoid of memory, and thence deprived of understanding, who still knows or learns how to clothe himself, to eat the food which he prefers, to love the sex, to walk the streets from house to house, and to do such things as soothe the senses and indulge the flesh, by the allurements and pleasures of which things he is drawn along, though he does not think, and therefore cannot speak.
[8] From these considerations it is evident how much those are mistaken who believe that beasts enjoy rationality, and that they are only distinguished from men by their outward form, and by their inability to express by speech the rational things which they conceal within; from which fallacies many even conclude that if a man lives after death, a beast will live also; and, conversely, that if a beast does not live after death, neither will a man; besides other fancies arising from ignorance in regard to the will and understanding, and also concerning degrees, by means of which, as by a flight of stairs, the mind of a man mounts up to heaven.
15. XIII. It is altogether otherwise with beasts.
Those who judge from the mere appearance to the senses of the body, conclude that beasts have will and understanding as well as men, and hence that the only distinction is that man can speak, and thus describe what he thinks and desires, while beasts can only express this by sounds. Yet beasts have not will and understanding, but only an image of each, which the learned call an analog.
[2] That a man is a man, is because his understanding can be elevated above the desires of his will, and thus can know and see them from above, and also moderate them; but a beast is a beast because its desires impel it to do whatever it does. Wherefore a man is a man in that his will is under obedience to his understanding; but a beast is a beast in that its understanding is under obedience to its will. From these things this conclusion follows, that the understanding of man, because it receives the light that flows in from heaven, and apprehends and perceives this as its own, and from it thinks analytically with all variety, altogether as from itself, is alive, and thence a true understanding; and that the will of man, because it receives the inflowing love of heaven, and from it acts as from itself, is alive, and is thence truly will; but the contrary is the case with beasts.
[3] Wherefore those who think from the lusts of the will are likened to beasts, and also in the spiritual world they appear at a distance as beasts; they also act like beasts, with this difference only, that they can act otherwise if they will. But those who restrain the lusts of their will by means of the understanding, and therefore act rationally and wisely, appear in the spiritual world as men, and are angels of heaven.
[4] In a word, the will and the understanding in beasts always cohere; and because the will in itself is blind, for it is of heat and not of light, it makes the understanding blind also. Hence a beast does not know and understand its own actions; and yet it acts, for it acts from an influx from the spiritual world; and such action is instinct.
[5] It is believed that a beast thinks from the understanding what it does, but this is not so; it is impelled to act only from natural love, which is in it from creation, with the assistance of the senses of its body. That a man thinks and speaks is solely because his understanding can be separated from his will, and can be elevated even into the light of heaven; for the understanding thinks, and thought speaks.
[6] That beasts act according to the laws of order inscribed on their nature, and some beasts as it were morally and rationally, differently from many men, is because their understanding is blind obedience to the desires of their will, and therefore they are not able to pervert these by depraved reasonings, as men do. It is to be observed, that by the will and the understanding of beasts in the foregoing statements, is meant an image and analog of them. Analogs are so named from appearance.
[7] The life of a beast may be compared with a somnambulist who walks and acts from the will while the understanding is in a deep sleep; and also with a blind man who walks through the streets with a dog leading him; and also with a foolish person, who from custom and the habit thence acquired does his work according to rules; likewise with a person void of memory, and therefore deprived of understanding, who still knows or learns how to clothe himself, to eat dainties, to love the sex, to walk the streets from house to house, and to do such things as soothe the senses and gratify the flesh, by the allurements and pleasures of which he is carried along, though he does not think, and therefore cannot speak.
[8] From these things it is plain how much they are deceived who believe that beasts enjoy rationality, and are only distinguished from men by the external figure, and by their not being able to give utterance to the rational things which they hide within. From which fallacies many even conclude that if man lives after death beasts also will live after death, and, on the contrary, that if beasts do not live after death neither will man; besides many dreams arising from ignorance about the will and the understanding, and also about degrees, by means of which, as by a ladder, the mind of man mounts up to heaven.
15. XIII. Quod prorsus aliter apud Bestias.
Illi qui ex sola apparentia coram sensibus corporis judicant, concludunt quod Bestiis aeque sit voluntas et intellectus quemadmodum hominibus, et inde quod solum discrimen sit, quod homo possit loqui, et sic eloqui id quod cogitat et desiderat, at bestia modo sonare illa; attamen Bestiis non est voluntas et intellectus, sed duntaxat instar utriusque, quod Eruditi vocant analogon. Quod homo sit homo, est quia Intellectus ejus potest elevari supra voluntatis ejus desideria, et sic desuper cognoscere et videre illa, et quoque moderari illa; at bestia est bestia, quia desideria ferunt illam ad faciendum quod facit; quare homo est homo per id quod Voluntas ejus sit sub obedientia intellectus, at bestia est bestia per id, quod intellectus ejus sit sub obedientia voluntatis ejus: ex his sequitur hoc conclusum, quod intellectus hominis, quia recipit influam lucem e Caelo, et hanc apprehendit et appercipit ut suam, et ex hac cogitat analytice cum omni Varietate prorsus sicut a se, sit vivus, et inde verus intellectus, et quod Voluntas ejus, quia recipit influum amorem caeli, et ex hoc agit sicut ex se, sit viva, et inde vere Voluntas; vicissim autem apud bestias. Quamobrem illi qui ex libidinibus voluntatis cogitant, assimilantur bestiis, et quoque in Mundo spirituali e longinquo apparent sicut bestiae; agunt etiam similiter, cum sola differentia, quod possint aliter si volunt; at illi qui libidines voluntatis suae per intellectum coercent, et inde rationaliter et sapienter agunt, in Mundo spirituali apparent ut homines, et sunt angeli caeli. Verbo, voluntas et intellectus apud bestias semper cohaerent, et quia voluntas in se est caeca, est enim caloris et non lucis, facit etiam intellectum caecum, inde bestia non scit et intelligit quid agit, et tamen agit, nam agit ex Influxu e Mundo spirituali, et talis actus est Instinctus. Creditur quod bestia ex intellectu cogitet quod agit, sed ne hilum, modo ex amore naturali, qui illi inest ex creatione, succenturiantibus sensibus corporis ejus, fertur ad agendum; quod homo cogitet et loquatur, est unice quia Intellectus ejus est separabilis a voluntate, et elevabilis usque in lucem caeli, nam Intellectus cogitat, et Cogitatio loquitur. Quod Bestiae agant secundum leges ordinis inscriptas naturae illarum, et aliquae sicut moraliter et rationaliter, secus ac plures homines, est quia intellectus illarum est caeca obedientia desideriorum voluntatis illarum, et inde non potuerunt pervertere illa per prava ratiocinia, sicut homines. Observandum est quod per voluntatem et intellectum bestiarum in antedictis intelligatur instar et analogon illorum; analoga denominantur ita ex apparentia. Vita bestiae comparari potest cum noctambulo, qui ex voluntate sopito intellectu ambulat et agit: et quoque cum caeco, qui vadit vias ducente cane: ut et cum fatuo, qui ex consuetudine et inde habitu secundum normas facit opus: similiter cum casso memoria, et inde orbato intellectu, qui usque scit aut discit se amicire, edere lauta, amare sexum, ambulare plateas a domo et ad domum, et facere talia, quae adblandiuntur sensibus et indulgent carni, a quorum illecebris et voluptatibus fertur, tametsi non cogitat, et inde non potest loqui. Ex his patet, quantum hallucinantur, qui credunt Bestias rationalitate gaudere, et modo discriminari ab hominibus per figuram externam, et per quod non possint eloqui rationalia quae intus recondunt; ex quibus fallaciis plures etiam concludunt, quod si homo post mortem vivit, etiam bestia victura sit, et vicissim, quod si bestia non vivit post mortem, nec homo victurus sit; praeter plura somnia, oriunda ex ignorantia de Voluntate et Intellectu, et quoque de Gradibus, per quos Mens hominis tanquam per scalas assurgit ad Caelum.