Life43.人有两种官能，其中一种被称为意愿，一种被称为理解力。它们彼此有别，但又如此被造，以致它们可以成为一体；当它们成为一体时，就被称为心智。人的心智由这两种官能构成，人的整个生命就在它们里面。正如符合神性秩序的宇宙万物都与良善和真理有关，人里面的一切事物都与意愿和理解力有关；因为人里面的良善属于他的意愿，人里面的真理属于他的理解力。事实上，这两种官能就是良善和真理的容器和主体：意愿是属于良善的一切事物的容器和主体，理解力是属于真理的一切事物的容器和主体。人里面的良善和真理不在别处，故爱和信也不在别处，因为爱与良善有关，良善与爱有关，信与真理有关，真理与信有关。
知道意愿与理解力如何构成一个心智是至关重要的，因为意愿与理解力之间有一个类似良善与真理那样的婚姻。前一章在某种程度上阐明了良善与真理的婚姻；对此，我们补充以下内容：正如良善是一个事物的真正存在，真理则是该事物随之而来的显现，人里面的意愿是他生命的真正存在，理解力则是他生命随之而来的显现，因为属于意愿的良善在理解力成形，并以某种方式使自己变得可见。
43. We have two abilities, one called will and the other understanding. They can be distinguished from each other, but they were so created as to be one, and when they are one they are called the mind. This means that they are the human mind; they are the home of all that is alive in us. Just as all things in the universe (those that agree with the divine design) trace their origin back to goodness and truth, so everything in us traces its origin back to our will and our understanding. This is because whatever is good in us resides in our will and whatever is true in us resides in our understanding. These two faculties receive and are acted upon by what is good and true: our will is what receives and is acted upon by anything that is good, and our understanding is what receives and is acted upon by anything that is true. Further, since what is good and what is true in us are not to be found anywhere else, neither are love and faith, since love and goodness are mutually dependent, and so are faith and truth.
[2] There is no knowledge more relevant than knowing how our will and understanding make one mind. They make one mind the way goodness and truth make a single reality. There is the same kind of marriage between will and understanding as there is between what is good and what is true. You can catch a glimpse of what that marriage is like from what has just been presented under the previous heading [32-41]; to which I should add that just as everything has goodness as its underlying reality and truth as its consequent manifestation, so our will is the underlying reality of our life and our understanding is its consequent manifestation. This is because any instance of goodness that comes from our will takes form in our understanding and makes itself visible to us there in some specific way.
43. People possess two faculties, one of which is called the will, and the other the intellect. These are two distinct faculties, and yet they are created to operate together, and when they do, they are called the mind. The human mind, therefore, consists of these two faculties, and a person’s whole life lies in them.
Just as everything in the universe that accords with Divine order has some relation to goodness and truth, so everything found in the human being has some relation to his will and intellect. For goodness in a person is a property of his will, and any truth in him is a property of his intellect. For these two faculties are their recipients and underlying vessels. The will is the recipient and underlying vessel of everything connected with goodness, and the intellect is the recipient and underlying vessel of everything connected with truth. The goods and truths that a person possesses lie nowhere else. Thus love and faith lie nowhere else, since love is connected with goodness, and goodness with love, while faith is connected with truth, and truth with faith.
[2] There is no more useful knowledge than to know how the will and intellect constitute one mind. They constitute one mind in the same way that goodness and truth form a unit. For the marriage of will and intellect is like the marriage between goodness and truth. We said something about the nature of that marriage in the preceding chapter, to which we will add here, that as goodness is the very essence of a thing, and truth the consequent expression of it, so the will in a person is the very essence of his life, and the intellect the consequent expression of it. For goodness, which is a property of the will, takes form in the intellect and in a certain way presents itself to be seen.
43. Man has two faculties, one called the will and the other the understanding. They are distinct from each other, but they are so created that they may be one; and when they are one, they are called the mind. The human mind then, consists of these two faculties, and the whole life of man resides therein. As all things in the universe which are according to Divine order have relation to good and truth, so all things with man have relation to the will and the understanding, for good with man pertains to his will and truth with him pertains to his understanding. For these two faculties are the receptacles and subjects of good and truth: the will is the receptacle and subject of all things belonging to good, and the understanding is the receptacle and subject of all things belonging to truth. Goods and truths with man reside nowhere else; nor, consequently, do love and faith, since love has relation to good, and good to love, while faith has relation to truth and truth to faith.
[2] Nothing is of greater importance to know than how the will and the understanding constitute one mind. They make one mind as good and truth make one; for there is between the will and the understanding a marriage similar to that between good and truth. The nature of this marriage was stated in some measure in the preceding article; and to this it should be added that, as good is the very being (esse) of a thing and truth is its consequent existing (existere), so the will with man is the very being (esse) of his life and the understanding is its consequent existing (existere); for good, which is of the will, forms itself in the understanding, and in a certain manner renders itself visible.
43. Man possesses two faculties, one of which is called the will, and the other the Understanding. They are distinct from each other, but are so created that they may be a one, and when they are a one they are called the Mind, so that the human mind consists of these two faculties, and the whole of man's life is in them. Just as all things in the universe that are in accordance with Divine order bear relation to good and truth, so do all things in man bear relation to the will and the understanding; for the good in a man belongs to his will and the truth in him belongs to his understanding, these two faculties being their receptacles and subjects; the will, of all things of good, and the understanding of all things of truth. The goods and truths in a man are nowhere else, and so therefore neither are the love and faith, because love is of good and good is of love, and faith is of truth and truth is of faith. It is of the utmost importance to know how the will and the understanding make one mind. They do so in the same way that good and truth make a one, for there is a like marriage between the will and the understanding to that which exists between good and truth. The nature of this latter marriage has been in some measure told in the preceding chapter, and to this we should add that just as good is the very being [esse] of a thing, and truth is its derivative manifestation [existere], so the will in man is the very being of his life, and the understanding is its derivative manifestation, for the good that is of the will shapes itself forth in the understanding, and presents itself to view within fixed and settled outlines [certo modo].
43. Sunt homini binae facultates, quarum una vocatur Voluntas, et altera Intellectus. Illae inter se distinctae sunt, sed ita creatae ut unum sint; et cum unum sunt, vocantur Mens; quare mens humana illae sunt, et omnis vita hominis ibi. Sicut omnia in universo quae secundum ordinem Divinum sunt, se referunt ad Bonum et Verum, ita omnia apud hominem ad Voluntatem et Intellectum, nam bonum apud hominem est ejus voluntatis, et verum apud illum est ejus intellectus; sunt enim hae binae facultates receptacula et subjecta illorum; voluntas est receptaculum et subjectum omnium boni, ac intellectus est receptaculum et subjectum omnium veri. Bona et vera apud hominem non alibi sunt; ita non amor et fides sunt alibi, quoniam amor est boni et bonum est amoris, ac fides est veri et verum est fidei. Nihil magis interest scire, quam quomodo voluntas et intellectus unam mentem faciunt. Faciunt unam mentem, sicut bonum et verum faciunt unum; est enim simile conjugium inter voluntatem et intellectum, quale est inter bonum et verum. Quale hoc conjugium est, aliquantum in praecedente articulo dictum est; cui hoc addendum est, quod sicut bonum est ipsum esse rei, ac verum est existere rei inde, ita voluntas apud hominem est ipsum esse vitae ejus, ac intellectus existere vitae inde: nam bonum, quod est voluntatis, se in intellectu format, et certo modo se sistit videndum.