20、宇宙中的每一个事物都与良善和真理，或邪恶和虚假有关；那些合乎神性秩序，并照之发生的事物与良善和真理有关；而那些反对神性秩序的事物与邪恶和虚假有关（3166，4390，4409，5232，7256，10122节）。因此，人里面的一切事物都与理解力和意愿有关，因为理解力是真理或虚假的接受者，意愿是良善或邪恶的接受者（10122节）。如今很少有人知道何为真正意义上的真理，因为很少有人知道何为良善，而事实上，一切真理皆来自良善，一切良善皆通过真理实现（2507，3603，4136，9186，9995节）。
有四种人：
⑴出于邪恶陷入虚假的人；非出于邪恶陷入虚假的人。
⑵处于没有良善的真理的人。
⑶处于真理，通过真理关注并倾向于良善的人。
⑷出于良善处于真理的人。
让我们来逐一详细说明。
20、宇宙中的全部事物都与良善和真理有关，或与邪恶和谬误有关。那些遵循神圣法则的事物和根据神圣法则而行的事物是属良善和属真理的。但是那些违背神圣法则的事物则是属邪恶和属谬误的（2452，3166，4390，4409，5232，7256，10122）。因为认知是接受真理或谬误的容器，意志是接受良善或邪恶的容器，所以人的一切都与认知和意志有关（10122）。现在，知道真理在真正本质是什么的人很少，因为知道良善是什么的人很少，然而每一真的事物必来自良善，每一良善事物则必呈现为真（2507，3603，4136，9186，9995）。
有四种不同类型的人：
[1].拥有来自邪恶的谬误的那些人；拥有不是来自邪恶的谬误的那些人。[2].拥有真理但无良善的那些人。[3].拥有真理并通过真理看到和趋于良善的那些人。[4].拥有来自良善的真理的那些人。而每一种类型都将会详细论述。
20. From Secrets of Heaven
ABSOLUTELY everything in the universe goes back to either goodness and truth or evil and falsity. If it is in keeping with the divine design, or is becoming so, it goes back to what is good and true, while if it is in violation of the divine design it goes back to what is evil and false: 3166, 4390, 4409, 5232, 7256, 10122. This holds true for our understanding and our will, 1since our understanding is the part of us that is receptive either to what is true or to what is false and our will is the part of us that is receptive either to what is good or to what is evil: 10122. Nowadays, not many people know what "truth" really is in essence because so little is known about what is good. Yet everything true comes from what is good and everything good happens by means of what is true: 2507, 3603, 4136, 9186, 9995.
There are four kinds of people. 2
1. There are people who live lives based on falsity; some of them do so with evil intent, and some of them do so without evil intent.
2. There are people who live lives based on truth but lack good intent.
3. There are people who live lives based on truth who use that truth to focus on and move toward what is good.
4. And there are people who live lives based on truth who have good intent.
Let us take these one at a time.
Footnotes:
1. On understanding and will, see New Jerusalem 28-35 and note 1 in New Jerusalem 28. [Editors]
2. Over the course of writing and publishing his theological works, Swedenborg came more and more to use the geometrical style of argumentation (also called axiomatic presentation), in which pithy statements are first presented without support in list form, and then taken up one by one and discussed, illustrated, and corroborated. This style of argumentation is named for geometry-even though its content may not be in the least mathematical-because the best known work of ancient Greek geometry, Elements of Geometry by Euclid (flourished around 300 B. C. E.), was written in this axiomatic style. Many Enlightenment thinkers, including René Descartes (1596-1650) and Benedict de Spinoza (1632-1677), were impressed by the certainty and self-consistency of Euclid's proofs, in which every proposition is logically grounded either in self-evident "axioms" or in previously proved propositions; they tried to build their own philosophical systems in more geometrico, "in geometrical fashion. " Swedenborg was well read in contemporary philosophy, and it is no surprise that he employed the geometrical style in constructing his own theological system. [JSR, DNG]
20. Not translated.
20. FROM THE HEAVENLY ARCANA.
Each and all things in the universe have relation to good and truth, or to evil and falsity, those things which are in Divine order, and take place according to Divine order, to good and truth, and those which are in opposition thereto, to evil and falsity, Arcana Coelestia 2452, 3166, 4390, 4409, 5232, 7256, 10122. Thus with man they have relation to the understanding and will, because the man's understanding is the recipient of truth, or of falsity; and his will the recipient of good, or of evil, Arcana Coelestia 10122. Few at the present day know what truth is in its genuine essence because it is so little known what good is, when yet all truth is from good, and all good is through truths, Arcana Coelestia 2507, 3603, 4136, 9186, 9995.
There are four kinds of men: 1. They who are in falsities from evil; and in falsities not from evil. 2. They who are in truths apart from good. 3. They who are in truths, and through them regard, and aspire to, good. 4. They who are in truths from good. But of each of these, specially.
20. FROM THE ARCANA COELESTIA.
Each and all things in the universe have relation to good and truth, and to evil and falsity; those things which are and are done according to Divine order, to good and truth; but those which are opposite to Divine order, to evil and falsity (n. 2452, 3166, 4390, 4409, 5232, 7256, 10122). Consequently everything in man has reference to the understanding and will, since the understanding is the recipient of truth, or of falsity; and the will the recipient of good, or of evil (n. 10122). At this day it is little known what truth in its genuine essence is, because it is little known what good is, when nevertheless all truth is from good, and all good is by truths (n. 2507, 3603, 4136, 9186, 9995).
There are four kinds of men:
1. Those who are in falsities from evil; and those who are in falsities not from evil.
2. Those who are in truths without good.
3. Those who are in truths, and by them look and tend to good.
4. Those who are in truths from good.
But each of these shall be spoken of in particular.
20. (EX ARCANIS CAELESTIBUS.)
Quod omnia et singula in universo se referant ad bonum et verum, et ad malum et falsum; illa quae secundum Divinum ordinem sunt et fiunt, ad bonum et verum; illa autem quae contra Divinum ordinem, ad malum et falsum (Arcana Coelestia 2451, [2452?], 3166, 4390, 4409, 5232, 7256, 10122).
Ita apud hominem ad intellectum et voluntatem, quoniam intellectus hominis est recipiens veri aut falsi, ac voluntas recipiens boni aut mali (Arcana Coelestia 10122).
Quod hodie a paucis sciatur quid verum in sua genuina essentia, quia parum scitur quid bonum cum tamen omne verum est a bono, et omne bonum per vera (Arcana Coelestia 2507, 3603, 4136, 9186, 9995).
Quod sint quatuor genera hominum: -
(1.) Quod sint qui in falsis sunt ex malo, et qui in falsis sunt non ex malo.
(2.) Quod sint qui in veris sunt absque bono.
(3.) Quod sint qui in veris sunt, et per illa spectant et tendunt ad bonum.
(4.) Quod sint qui in veris sunt ex bono. Sed de singulis in specie.