32、没有什么比知道意愿和理解力如何构成一个心智更重要的了。它们构成一个心智，正如良善和真理构成一体；因为意愿与理解力之间有一个类似良善与真理之间的那样一个婚姻。至于该婚姻是何性质，这从前面所引用的关于良善和真理的内容完全可以看出来，即：由于良善是一个事物的真正存在，真理是它来自那存在的显现，故人的意愿是他生命的真正存在，人的理解力是他生命来自那存在的显现。因为属于意愿的良善在理解力中形成并显现它自身。
32、没有什么比理解意志和认知如何合成心灵更重要的了。它们合成心灵就像良善和真理的合一一样。因为意志和认知的婚姻，类似于良善和真理的婚姻。上面引用的内容能充分揭示这种婚姻的特性。以良善和真理为例，由于良善就是事物的唯一本质，而真理是从其发出的彰显。所以人的意志就是他生命的本质实在，而人的认知是从意志发出的彰显。这样存在于意志里的良善，将自己有形有像地构造并呈现在认知里。
32. 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 form a unity. There is the same kind of marriage between will and understanding as there is between goodness and truth. You may see quite well what that marriage is like from what has already been presented concerning goodness and truth [23-24]. That is, just as goodness is the reality underlying something and truth is how that thing becomes manifest from goodness, so our will is the reality underlying our life, and our understanding is how life becomes manifest from our will. This is because the goodness that is characteristic of our will takes form in our understanding and presents itself to view [there].
32. Nothing is more worth knowing than how our motivation and understanding work together as one mind. They do this in the same way goodness and truth work together. There is the same kind of marriage between motivation and understanding as there is between goodness and truth. We can get a clear idea of what this marriage is like from what I said before about goodness and truth.
Specifically, goodness is the essential reality of a thing, and truth is its visible existence. In the same way, our motivation is our life’s essential reality, and our understanding (which comes from our motivation) is our life’s visible existence. The good impulses in our motivation give themselves form in our understanding and make themselves visible.
32. There is nothing more important to know than how the will and the intellect make up a single mind. They do this just as good and truth make one; for there is a marriage between the will and the intellect like that between good and truth. The nature of that marriage can be fully established from the facts about good and truth adduced above. To be precise, just as good is the real cause of a thing's existence and truth is its consequent expression, so a person's will is the cause of his life and his intellect is its consequent expression. For the good which resides in the will develops and makes itself manifest in the intellect.
32. Nothing is more important to know, than how the will and the understanding make one mind. They make one mind, even as good and truth make one; for there is a like marriage between the will and the understanding, as there is between good and truth. What the quality of this marriage is, may appear fully from what has been adduced above concerning good and truth; namely, that as good is the very Esse of a thing, and truth its Existere from that Esse, so the will with man, is the very Esse of his life, and the understanding the Existere of his life from that Esse; for the good which belongs to the will, forms and exhibits itself to the sight in the understanding.
32. Nothing is more important to know than how the will and the understanding make one mind. They make one mind as good and truth make one; for there is a similar marriage between the will and the understanding as there is between good and truth. What is the quality of that marriage may fully appear from what has been quoted above, concerning good and truth, namely, as good is the very esse of a thing, and truth the existere of a thing thence derived, so the will with man is the very esse of his life, and the understanding the existere of life thence; for good, which is of the will, forms and renders itself visible in the understanding.
32. 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 id conjugium est, constare plene potest ex illis quae de bono et vero supra allata sunt; quod nempe 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 sistit videndum.