53、关于前面（45节）所提到的困扰纯属世和感官人的感官谬误。纯属世和感官人出于感官谬误思考和推理（5084，5700，6948，6949，7693节）。感官谬误是何性质（5084，5094，6400，6948节）。对此，我补充以下细节：有些感官谬误涉及属世事物，有些涉及文明和道德事物，有些则涉及属灵事物，并且它们每一种都有很多；我在此列举一些涉及属灵事物的谬误。出于感官谬误思考的人，就无法理解这一观念：人死后看上去仍是人，他享有和以前一样的感觉；天使也享有它们。他们反而以为：
⑴灵魂仅仅是某种有生命的东西，纯粹的以太，我们无法对它形成任何概念。
⑵只有身体在感觉、看见和听见。
⑶人就像动物，唯一区别在于：人能从思维说话，或能说他正在思想的话。
⑷自然界就是全部，是一切事物的最初源头。
⑸人学习思考并发展这种能力，是因为自然界的内在事物及其秩序流入他。
⑹属灵事物不存在；或即便存在，也只是更纯粹的属世事物。
⑺人若被剥夺了爱荣耀、地位和利益的快乐，就无法享受任何幸福。
⑻良心无非是由身体虚弱或没有成功所造成的一种痛苦感或精神疾病。
⑼主的神性之爱是对荣耀的爱。
⑽没有天意或圣治这回事；一切都取决于人自己的谨慎和聪明。
⑾地位和财富是神所赐予的真正祝福。
更不说其它许多这类事了。这些就是在属灵事物上的感官谬误。这些例子清楚表明，纯属世和感官人无法理解天上的事物。如果内在属灵人关闭，只有属世人打开，那么人就会变得完全属世和感官化。
53、关于前面45节提到的纯属世及感官导向之人从感官所生的谬误 （45）。纯粹属世或感官导向之人根据感官谬误进行思考和推理 （5084，5700，6948，6949，7693）。感官谬误的特性在下列几节讨论 （5084，5094，6400，6948）。至此，我需要加入下面的讨论：关于世间事物，人间事物、道德事物，以及属灵事物方面都会发生感官谬误，且每一类别都会有多种不同谬误。但是，我在这里仅例举一些属灵事物的谬误。
人若根据感官错误进行思考，便不能理解人死后仍然具有人形，仍然像生前一样乐于使用他的感官，以及他有可能成为天使。他会认为：
1.
53. The fallacies arising from the senses that preoccupy the merely earthly and sense-oriented people mentioned in 45 above. People who are completely earthly and sense-oriented derive their thinking and reasoning from fallacies arising from the senses: 5084, 5700, 6948, 6949, 7693. The nature of fallacies arising from the senses: 5084, 5094, 6400, 6948. To this I may add the following: There are fallacies arising from the senses that concern earthly matters, others that concern civic matters, others moral matters, and still others spiritual matters, and there are many of each kind; at this point I would like to list a few that concern spiritual matters.
If we base our thinking on fallacies arising from the senses, we cannot understand the idea that after death people still look human, that they enjoy the use of their senses as they did before, and that they can become angels. We think [instead] that
1. The soul is simply something barely alive, something purely ethereal, and we can have no concept of it.
2. It is only the body that feels, sees, and hears.
3. We are just like animals except that we can say what we are thinking.
4. Nature is all there is-it came first and is the source of everything.
5. We learn to think and we develop that ability because the inner things of nature and its order flow into us.
6. Spiritual reality does not exist; or if it does it is just a purer aspect of earthly reality.
7. It would be impossible for us to enjoy any sense of blessedness if we were deprived of the gratifications that come from loving glory, high rank, and profit.
8. Conscience is nothing but a feeling of distress caused by physical weakness or lack of success.
9. The Lord's divine love is a love of glory.
10. There is no such thing as providence; everything depends on our own prudence 1and intelligence.
11. High rank and wealth are the real blessings granted by God.
Not to mention many more such things.
These are just some of the fallacies arising from the senses that concern spiritual matters. These examples show that what is heavenly cannot be grasped by people who are completely earthly and sense-oriented. And we become completely earthly and sense-oriented when our inner spiritual self is closed and only our earthly self is open.
Footnotes:
1. In general English use, prudence only rarely has a negative sense-for instance, in the case of a Falstaffian coward who acts "prudently" with a view to his or her own survival. But in Christian authors the term often has a negative denotation. This negative aspect derives from the Vulgate translation of passages such asRomans 8:6, Prudentia carnis mors, prudentia autem spiritus vita et pax ("The prudence of the flesh is death, but the prudence of the spirit is life and peace"), and1 Corinthians 1:19 (quoting Isaiah 29:14), Prudentiam prudentium reprobabo ("I will condemn the prudence of the prudent"). The Bible often distinguishes between the wisdom of the world and the wisdom of God (for example,Isaiah 47:10; Jeremiah 4:22; Romans 1:22; 1 Corinthians 2:6; 3:19; James 1:5). Swedenborg, following this tradition, generally uses the term prudence to refer to an overweening belief in one's ability to foresee and take measures to meet the difficulties of life without divine assistance. This belief typically stands in contrast to reliance on divine providence (see, for example, Secrets of Heaven 950, 4214:4, 6316, 8717:3; Divine Providence 206). In some passages Swedenborg defines prudence as speaking or acting with cunning deceit in order to hide one's evil intentions (see, for example, Secrets of Heaven 3573[4], 6655). In other passages, however, he understands prudence as the use of cunning and deception to achieve good ends; see for example, Secrets of Heaven 3993[12]; Marriage Love 1 155b:3, 187. He does approve the use of prudential thinking when it is properly understood to be wisdom that derives from the Lord rather than one's self (see Divine Providence 191), especially in the collocation "Christian prudence" (see, for example, New Jerusalem 85; Secrets of Heaven 6704). For extensive discussion of the topic of divine providence as opposed to human prudence, see Secrets of Heaven 8478, and especially Divine Providence 191-213. For examples of discussion of these issues by other Christian authors, see Aquinas Summa Theologiae 2:2:55 (= Aquinas 2012, 17:507-521); Saarinen 2006, 206-209 (on Luther). [SS]
53. Not translated.
53. The Fallacies of the Senses, in which merely Natural and Sensual Men are (concerning whom see above in the Doctrine, no. 45). Merely natural and sensual men think and reason from the fallacies of the senses, Arcana Coelestia 5084, 5700, 6948, 6949, 7693. What the nature of fallacies of the senses is, Arcana Coelestia 5084, 5094, 6400, 6948; to which shall be added what follows: There are fallacies of the senses in things natural, civil, moral, and spiritual, and there are many in each of them; but I wish to enumerate here some of the fallacies in spiritual things. Whoever thinks from the fallacies of the senses cannot understand:
1. That a man after death can appear as a man; and that he is able to enjoy his senses as before; thus that angels enjoy them.
Such persons think:
2. That the soul is only a something vital, purely ethereal, of which no idea can be formed.
3. That it is the body alone that feels, sees, and hears.
4. That man is like an animal, with this difference only, that he can speak from thought.
5. That nature is all, and that it is the first from which all things are.
6. That man is introduced into thought and learns how to think by an influx of interior nature and its order.
7. That the Spiritual does not exist, and if it does, that it is a purer Natural.
8. That man cannot enjoy any happiness, if divested of the delights of the love of glory, honour, or gain.
9. That conscience is only a disease of the mind, originating from infirmity of the body, and from non-successes.
10. That the Divine Love of the Lord is the love of glory.
11. That there is no Providence, but that all things flow from self-prudence and self-intelligence.
12. That honours and riches are real blessings, which are bestowed by God; not to mention many other similar things.
Fallacies of the senses in spiritual matters are of this character. From this it may appear, that heavenly things cannot be comprehended by those who are merely natural and sensual; those are merely natural and sensual, whose internal spiritual man is closed, and whose natural man only is open.
53. Of the fallacies of the senses, in which merely natural and sensual men are, mentioned above in this doctrine (n. 45). Merely natural and sensual men think and reason from the fallacies of the senses (n. 5084, 5700, 6948, 6949, 7693). Of what quality the fallacies of the senses are (n. 5084, 5094, 6400, 6948). To which the following particulars shall be added. There are fallacies of the senses in things natural, civil, moral, and spiritual, and many in each of them; but here I design to recite some of the fallacies in spiritual things. He who thinks from the fallacies of the senses, cannot understand: (1.) That man after death can appear as a man; nor that he can enjoy his senses as before; nor consequently that angels have such a capacity. (2.) They think that the soul is only a vital something, purely etherial, of which no idea can be formed. (3.) That it is the body alone which feels, sees, and hears. (4.) That man is like a beast, with this difference only, that he can speak from thought. (5.) That nature is all, and the first source from which all things proceed. (6.) That man imbues and learns to think by an influx of interior nature and its order. (7.) That there is no spiritual, and if it is, that it is a purer natural. (8.) That man cannot enjoy any blessedness, if deprived of the delights of the love of glory, honor, or gain. (9.) That conscience is only a disease of the mind, proceeding from the infirmity of the body and from not having success. (10.) That the Divine love of the Lord is the love of glory. (11.) That there is no providence, but that all things come to pass from one's own prudence and intelligence. (12.) That honors and riches are real blessings which are given by God. Not to mention many other things of a similar nature. Such are the fallacies of the senses in spiritual things. Hence it may appear, that heavenly things cannot be comprehended by those who are merely natural and sensual. Those are merely natural and sensual whose internal spiritual man is shut, and whose natural only is open.
53. De Fallaciis Sensuum, in quibus mere naturales et sensuales homines sunt (de quibus supra in Doctrina, 45).
Quod mere naturales et sensuales homines ex fallaciis sensuum cogitent et ratiocinentur (Arcana Coelestia 5084, 5700, 6948, 6949, 7693).
Quales fallaciae sensuum sunt (Arcana Coelestia 5084, 5094, 6400, 6948).
Quibus haec adjicientur: -Sunt fallaciae sensuum in naturalibus, in civilibus, in moralibus, et in spiritualibus, in singulis multae. Sed hic aliquas in spiritualibus recensere volo.
Qui cogitat ex fallaciis sensuum, is non potest intelligere,
(1.) Quod homo possit post mortem apparere ut homo, nec gaudere sensibus sicut prius; ita nec angeli.
(2.) Quod anima sit modo aliquod vitale, pure aethereum, de quo non aliqua idea haberi potest.
(3.) Quod solum corpus sit quod sentit, videt et audit.
(4.) Quod homo sit similis bestiae, modo quod homo possit loqui ex cogitatione.
(5.) Quod Natura sit omne et primum, ex qua omnia.
(6.) Quod homo imbuat et discat cogitare per influxum interioris Naturae et ejus ordinis.
(7.) Quod spirituale non sit; et si est, quod sit purius naturale.
(8.) Quod homo non possit frui aliqua beatitudine, ablatis jucundis amoris gloriae, honoris, lucri.
(9.) Quod conscientia sit modo aegritudo animi ex infirmitate corporis, et ex non successibus.
(10.) Quod Amor Divinus Domini sit amor gloriae.
(11.) Quod Providentia non sit, sed quod ex propria prudentia et intelligentia fluant omnia.
(12.) Quod honores et divitiae sint reales benedictiones quae dantur a Deo.
Praeter similia plura. Tales sunt fallaciae sensuum in spiritualibus. Inde constare potest quod caelestia non capi possint ab illis qui mere naturales et sensuales sunt. Mere naturales et sensuales sunt quibus internus spiritualis homo clausus est, ac naturalis modo apertus.
1Cogitant,
(2.) Pro "2. Cogitant"