180、至于何谓内在人作主人，外在人作仆人，反之亦然，可以这样来说明：如果一个人将他的全部良善都置于感官享受、利益和奢侈，并以仇恨和报复为快乐，在自己里面寻找理由为自己辩护，那么外在人就是主人，而内在人是仆人。但如果一个人在良善的思维和良善的意愿中感受到快乐，诚实、公正，并且外在的言行也一样，那么内在人就是主人，而外在人是仆人。
180、下面的描述可以解释何谓内在之人统治和外在之人仆从，以及相反的情况：如果一个人把他的全部幸福放在寻欢作乐、金钱和自我陶醉上，乐于憎恨和报复，并且内心想方设法找理由为之辩护，那么就是外在之人统治他，内在之人为其仆从。但是，当一个人的思考和意愿都以乐善好施、真诚和公正为美善和快乐，并且其言谈举止也如此展现在外时，他就是内在之人在统治，外在之人为其仆从。
180. The following may illustrate what it means to say that the inner self is in control and the outer self is serving, or the reverse. If we make pleasure and money and our own pride our highest good, if we take delight in hatred and vengeance, and if we inwardly collect reasons in support of these attitudes, then our outer self is in control and our inner self is its servant.
If, though, we perceive it as a good thing and a pleasure to have thoughts and intentions that are benevolent, honest, and fair, and to have our words and deeds reflect these same qualities outwardly, then our inner self is in control and our outer self is its servant.
180. I will show through examples what it means for our inner self to be in control with our outer self working for it, and the other way around.
If pleasure, money, and pride are all we think of as good, and we feel pleasure in hatred and revenge, and search deep inside ourselves for excuses to support all this, then our outer self is in control and our inner self is working for it.
But if we feel goodness and joy in thinking and wanting what is good, honest, and fair, and in saying and doing these things outwardly, then our inner self is in control and our outer self is working for it.
180. An illustration of what is meant by the internal man being master and the external the servant, and vice versa, would be this. If someone's good consists in pleasure, gain and luxury, and he takes delight in hatred and revenge, seeking within himself for reasons to justify himself, then his external man is master and his internal is servant. But when someone feels goodness and pleasure in good thoughts and good intentions, and is honest and fair, and outwardly speaks and behaves to others likewise, then his internal man is master and his external is servant.
180. What is meant by the rule of the internal man, and the subservience of the external man, and conversely, may be illustrated thus: If a man places his whole good in voluptuousness, gain, and pride, and if he feels a delight in hatred and revenge, and interiorly in himself seeks for confirmatory reasons; then his external man rules, and his internal man serves. But if a man finds his good and his delight in thinking and willing well, sincerely, and justly, and in speaking and acting outwardly in like manner, then the internal man rules and the external is subservient.
180. What it is for the internal man to rule and the external to serve, and vice versa, may be illustrated by this: If a man places all his good in pleasure, in gain, and in pride, and has delight in hatred and revenge, and inwardly in himself seeks for reasons which confirm them, then the external man rules and the internal serves. But when a man perceives good and delight in thinking and willing well, sincerely, and justly, and in outwardly speaking and doing in like manner, then the internal man rules and the external serves.
180. Quid sit quod internus homo imperet et externus serviat, ac vicissim, illustretur per hoc:--Si homo ponit omne bonum in volupi, in lucro, et in fastu, ac jucundum habet in odio et vindicta, et interius in se conquirit rationes quae confirmant, tunc externus homo imperat ac internus servit. Cum autem homo percipit bonum et jucundum in cogitando et volendo bene, sincere et juste et exterius in loquendo et faciendo similiter, tunc internus homo imperat et externus servit.