Life92.每个人从圣言和取自圣言的教义都知道，人的自我或自我中心自他出生时就是邪恶；这就是他出于与生俱来的欲望热爱并卷入邪恶的原因。这就是为何他渴望报复、欺诈、诽谤和奸淫。此外，若不思想这些邪恶是罪，并因此抵制它们，他一有机会就会犯下它们，只要他的名声，因而他的荣誉和利益不受威胁。还要想一想，人若没有宗教信仰，就会出于快乐去做这些事。
92. The Only Way to Abstain from Sinful Evils So Thoroughly That We Develop an Inner Aversion to Them Is to Do Battle against Them.
EVERYONE knows on the basis of the Word and teachings drawn from it that from the time we are born our self-centeredness is evil and that this is why we have an inborn compulsion to love evil behavior and to be drawn into it. We are deliberately vengeful, for example; we deliberately cheat, disparage others, and commit adultery; and if we do not think that these behaviors are sins and resist them for that reason, we do them whenever the opportunity presents itself, as long as our reputation or our wealth is not affected.
Then too, we really enjoy doing such things if we have no religion.
92. No One Can Refrain from Evils as Being Sins So as to Turn Away from Them Inwardly Except by Battles Against Them
Everyone knows, from the Word and from doctrine drawn from the Word, that a person’s inherent character from birth is evil, and that as a result he is led by an inborn urge to love evils and to be carried away into them, so as to want to take revenge, for example, to defraud, to defame, and to commit adultery. And if he does not think these are sins and on that account resist them, he does them whenever the occasion offers and his reputation does not suffer a loss of honor or material gain. Moreover, if the person has no religion, he does them with delight.
92. XII. NO ONE CAN SHUN EVILS AS SINS, SO AS TO HOLD THEM INWARDLY IN AVERSION, EXCEPT BY COMBATS AGAINST THEM
Every one knows from the Word and from doctrine thence derived, that the proprium of man is evil from birth; and consequently from innate lust he loves evils, and is borne along into them, from the desire to revenge, to defraud, to defame, and to commit adultery. Moreover, if he does not think that these evils are sins, and does not resist them on that account, he commits them as often as occasion presents itself and his reputation and interest are not endangered. Further, if a man has no religious principles, he commits these evils from a feeling of delight.
92. NO ONE CAN SHUN EVILS AS SINS SO AS TO BE INWARDLY AVERSE TO THEM EXCEPT BY MEANS OF COMBATS AGAINST THEM.
Everybody knows from the Word and from doctrine drawn from it that the Own 1of man is evil from his birth, and that this is the reason why from inborn concupiscence he loves evils and is drawn into them. This is why he desires to have revenge, and to commit fraud, defamation, and adultery. And unless he takes thought that such things are sins, and on this account resists them, he does them whenever an opportunity offers, provided that his reputation and thereby his honors and gains do not suffer. Consider also that unless he has religion the man does these things from delight.
Footnotes:
1. The Latin word proprium is the term used in the original text that in this and other places has been rendered by the expression "Own." The dictionary meaning of proprius, as an adjective, is "one's own," "proper," "belonging to one's self alone," "special," "particular," "peculiar." The neuter of this which is the word proprium, when used as a noun means "possession," "property;" also "a peculiarity," "characteristic mark," "distinguishing sign," "characteristic." The English adjective "own" is defined by Webster to mean "belonging to," "belonging exclusively or especially to," "peculiar;" so that our word "own" is a very exact equivalent of proprius, and if we make it a noun by writing it "Own," in order to answer to the Latin proprium, we effect a very close translation. [TR.]
92. (XII.) QUOD NON ALIQUIS POSSIT FUGERE MALA UT PECCATA, USQUE UT INTERIUS AVERSETUR ILLA, NISI PER PUGNAS CONTRA ILLA.
Quisque ex Verbo et ex doctrina e Verbo novit, quod proprium hominis a nativitate sit malum; et quod inde sit, quod ex innata concupiscentia amet mala et feratur in illa, ut quod velit vindicare, velit defraudare, velit diffamare, et velit adulterari; et si non cogitat quod peccata sint, et propterea resistit illis, ea faciat quoties occasio se praebet, et non fama propter honorem aut lucrum patitur. Accedit, quod homo faciat illa ex jucundo, si non religio ei sit.