956. A quite profound acuteness of thought can sometimes exist in those who are corrupt
No one can judge about anyone's life by the sharpness of their thinking and penetration in various matters, for the evil may be sharper than the rest, rather than the good. For example, swindlers, even the worst ones, and thieves, can better penetrate the thoughts and intentions, and the feelings, of others, than any; if not, they are not diligent thieves. But they direct all [their sharpness] to falsehood, evil, deception, or to whatever is consistent with their desires. Thus devils in the other life are so sharp, and so occupied in contriving treachery, that no one could ever be brought to believe it.
Those who are praised for their acuteness, therefore, are not on that account to be praised for their life, for no one can hope for any reward in the other life because of a capacity for sharp thinking. 1748, 23 February.
956. THAT A MORE PROFOUND ACUMEN OF THOUGHT IS SOMETIMES POSSIBLE IN THOSE WHO ARE PERVERTED
No one can judge anyone's life from the acumen of his genius and his penetration into things, for those who are sharper than others may be evil rather than good. Thus those who are deceitful, even the most deceitful, and also robbers, can penetrate into others' thoughts and intentions, and also into their minds, better than other spirits; if they cannot, they are not active robbers; but they turn everything into falsity, evil and deceit according to their cupidities. Thus devils in the other life are so sharp in thinking up deceits and weaving them together, that no one can ever be induced to believe it. Therefore, one who is praised on account of his acumen is not for that reason to be praised on account of his life. From the degree of his acumen no one can hope for anything as a reward in the other life. 1748, Feb. 23.
956. Quod acumen cogitationis dari queat profundius in perversis quandoque
Quod ex acumine ingenii et penetratione rerum, de alicujus vita judicare, nemo potest [sciendum], possunt enim acutiores reliquis esse mali quam boni, sicut qui dolosi sunt, imo dolosissimi, et latrones, possunt melius aliorum cogitata et intentiones, tum animos penetrare, quam alii, sin aliter, non sunt industriosi latrones; verum omnia vertunt in falsum, malum, dolum, seu secundum eorum cupiditates; ita diaboli in altera vita sunt ita acuti, ac ita versant et nectunt dolos, ut nemo usquam induci queat id credere; quare qui laudatur propter acumen, non ideo laudandus propter vitam, ex acuminis capacitate nemo quid in altera vita, aliquid praemii sperare 1
potest. 1748, 23 Febr.
Footnotes:
1. The Manuscript has sperarre