397.㈠意愿和理解力
⑴人拥有两大本能，它们构成人的生命：一个被称为意愿，另一个被称为理解力。意愿和理解力彼此完全不同，但又被造为一体；当合而为一时，它们就被称为心智；所以，人的心智是由它们构成的，人的整个生命就其初始而言，就在于此，并由此存在于身体中。
⑵正如井然有序的宇宙万物皆关乎善与真那样，人里面的一切事物皆关乎意愿和理解力，因为人里面的良善与意愿相关、真理与理解力相关。这两大本能，或他的孪生生命，就是它们的容器和主体。其中意愿是接受良善的一切事物的容器和主体，而理解力是接受真理的一切事物的容器和主体。人里面再没有别处可接受各种良善和真理的了；正因如此，也没有别处可接受爱与信的了，因为爱属于善，善属于爱，而信属于真，真属于信。
⑶同样，意愿和理解力构成一个人的灵，因为他的聪明智慧居于其中，他的爱和仁，以及总体的生命也居于其中。身体仅仅是顺从。
⑷没有什么比知道意愿和理解力如何构成一个心智更为重要的了。它们构成一个心智，如同良善和真理构成一体。意愿和理解力之间的婚姻与良善和真理之间的婚姻是一回事。等到下文阐述良善与真理时，该婚姻的性质就会一目了然，即：正如良善是事物的存在（实体），真理是其彰显（形成），人的意愿是其生命的存在，而理解力则是其生命的彰显。因为属于意愿的良善在理解力中取得形式，并在那里显为可见。
397. 1 意志與認知。
(a)人擁有兩個能力,構成他的生命:一個為意志, 另一個為認知。它們各不相同, 但被造成可以合為一; 當它們合一時, 被稱為"心靈"。因此, 人的心靈由它們組成, 人整個生命的本源在於此, 並由此呈現於人的身體中。
(b)正如宇宙之中的一切(聖規之中的萬有)都與良善和真理相關, 因為人裡面的良善與意志相關,裡面的真理與認知相關, 於是一個人裡面的一切都與他的意志與認知相關。實際上, 這兩個能力, 或者這孿生的"生命", 是接受良善與真理的容器與住所。意志是一切與良善相關之事的容器與住所; 認知是一切與真理相關之事的容器與住所。人裡面再沒有別的什麼地方來接受各樣的良善與真理; 因為如此, 也沒有沒的地方來接受義與信(義與善,善與義彼此相關; 信與理,理與信彼此關聯。)
(c)意志與認知也構成一個人的靈。因為那是他的智慧與聰明所居之地, 也是他的仁與義的居所, 總體而言, 是他的生命之居所。身體只不過是個順從的奴僕而已。
(d)要知道意志與認知如何構成一個心靈, 這尤為重要。它們成為一個心靈, 其方式如同良善與真理合為一。意志與認知的結合類似於良善與真理的結合。下一節關於良善與真理, 將會闡明這樣結合的屬性如何, 也就是:正如良善是事物的根本, 真理是作為結果的表現, 人裡面的意志是他生命的根本, 而認知則是作為結果的表現。因為屬於意志的良善在認知中成形並顯明出來。
397. 1. The will and the intellect.
(a) There are two faculties that constitute our life. One is called the will, the other the intellect. They are distinct from each other, yet they were created to be one. When they are one, they are called "the mind. " Therefore they are the human mind, where all of our life has its first beginnings, from which life then comes into our body.
(b) Just as everything in the universe - everything that is in the divine design - relates to goodness and truth, so everything in us relates to our will and our intellect. Goodness in us belongs to our will and truth in us belongs to our intellect. In fact, these two faculties or "lives" within us are vessels and abodes for goodness and truth. Our will is the vessel and abode for all things related to goodness, and our intellect is the vessel and abode for all things related to truth. Forms of good and truth exist nowhere else inside us. And since forms of good and truth exist nowhere else, love and faith do not exist anywhere else either, since love relates to goodness and goodness relates to love, and faith relates to truth and truth relates to faith.
(c) The will and the intellect also constitute our spirit. That is where our wisdom and intelligence, our love and goodwill, and our life in general reside. The body is merely an obedient servant.
(d) Nothing is more important to know than how the will and the intellect become a single mind. They become a single mind the way goodness and truth become one. The marriage between the will and the intellect is in fact similar to the marriage between goodness and truth. As will be shown in the next passage, which concerns goodness and truth, the nature of this marriage is that goodness is the underlying reality of a thing and truth is the resulting manifestation of the thing. Therefore in us our will is the underlying reality of our life and our intellect is the resulting manifestation of our life, because the goodness in our will takes shape and presents itself to be seen in our intellect.
397. 1 (i) THE WILL AND THE UNDERSTANDING.
1. Man possesses two faculties which make up his life, one is called the will, the other the understanding. They are distinct, but so created as to make one, and when they are one they are called the mind. So the human mind consists of them, and there the whole of a person's life is in its beginnings, and this is the source from which it is present in the body.
2. Just as everything in the universe which is in due order has reference to good and truth, so everything in a person has reference to his will and understanding, for good in a person has to do with his will and truth to his understanding. For these two faculties, his twin lives, act as receivers and subjects upon which good and truth act. The will is the receiver for everything to do with good and the subject on which it acts; and the understanding is the receiver for everything to do with truth and the subject on which it acts. There is nowhere else in a person for the various kinds of good and truth; and since there is nowhere else in a person for them, nor is there therefore for love and faith, seeing that love belongs to good and good to love, and faith belongs to truth and truth to faith.
3. The will and the understanding also make up a person's spirit. For that is where his wisdom and intelligence reside, as also do his love and charity, and in general it is the seat of his life. The body is merely an obedient servant.
4. There is nothing it is more important to know than how the will and the understanding make up one mind. They do so, just as good and truth make one, for there is a marriage between the will and the understanding similar to that between good and truth, The facts about to be cited concerning good and truth will make clear what sort of a marriage that is; namely, that just as good is the very being (esse) of a thing, and truth is its coming-into-being (existere) as a result, so in a person his will is the very being of his life, and the understanding is the coming-into-being of his life as a result. For good belonging to the will takes on form in the understanding and becomes visible.
Footnotes:
1. 397-402 are repeated from HD 28-32, 11-19, 54-61, 55-78, 36-46.
397. (1) The will and understanding. 1. Man has two faculties which constitute his life; one called the will and the other the understanding. These are distinct from each other, but so created as to be one, and when they are one they are called the mind; consequently these are the human mind, and in them the whole of man's life resides in its principles, and therefrom in the body. 2. As all things in the universe which are according to order, have relation to good and truth, so all things in man have relation to the will and understanding; since good in man pertains to the will, and truth to the understanding; for these two faculties or these two lives of man are their receptacles and subjects - the will being the receptacle and subject of all things of good, and the understanding the receptacle and subject of all things of truth. Here and nowhere else are the goods and truths in man, and as goods and truths in man are nowhere else, so love and faith are nowhere else, since love belongs to good and good to love, while faith belongs to truth and truth to faith. 3. Again, the will and understanding constitute man's spirit, for in these his wisdom and intelligence reside, also his love and charity, and in general his life. The body is mere obedience. 4. Nothing is more important than to know how the will and understanding make one mind. They make one mind as good and truth make one; for there is a marriage between the will and the understanding the same as between good and truth. The nature of that marriage will be made clear in what is now to be set forth respecting good and truth, namely, that as good is the very being [esse] of a thing, and truth its manifestation [existere] there from, so is the will in man the very being of his life, while the understanding is its manifestation therefrom; for good, which belongs to the will, takes form in the understanding, and there presents itself to view.
397. 1 "(1) The Will and the Understanding. 1. Man is endowed with two faculties, the will and the understanding, which constitute his life. They are distinct from each other, but so created that they may be one, and in conjunction they are called the mind. These, therefore, constitute the human mind, and the whole life of man is there in its first principles, and from these it is present in the body.
"As all things in the universe which are according to order have relation to good and truth, so all things in a man have relation to the will and the understanding. Good in him belongs to his will and truth to his understanding; for these two faculties, or vital principles of man, are respectively their receptacles and subjects, the will being the receptacle and subject of all things pertaining to good, and the understanding of all things pertaining to truth. They are the sole seat of good and truth in a man, and consequently of love and faith; for love pertains to good, and good to love, and faith pertains to truth, and truth to faith.
"The will and the understanding also constitute man's spirit, for his wisdom and intelligence, his love and charity, and also his life in general reside in them; the body is only their passive organ.
"There is nothing more important to know than how the will and the understanding constitute one mind. They do so just as good and truth form one; for there is a marriage between them like that between good and truth. The nature of this marriage will be evident from what will presently be stated concerning good and truth; namely, that as good is the being (esse) itself of a thing and truth is its existing (existere), so man's will is the being itself of his life, and his understanding is the consequent existing of his life; for good which belongs to the will assumes a form in the understanding, and so renders itself visible."
Footnotes:
1. These Numbers are in quotation marks in Orig. Ed. They are repeated with variations from H.D. See Table of Repeated Passages. The paragraphing corresponds with the numbering in H.D.
397. 1 I. "DE VOLUNTATE ET INTELLECTU. 1. Sunt homini binae Facultates, quae faciunt vitam ejus; una vocatur Voluntas et altera Intellectus; illae inter se distinctae sunt, sed ita creatae ut unum sint, et cum unum sunt, vocantur Mens; quare Mens humana illae sunt, et omnis vita hominis ibi in principiis est, et inde in corpore. 2. Sicut omnia in Universo, quae secundum Ordinem sunt, se referunt ad Bonum et Verum, ita omnia apud hominem ad Voluntatem et Intellectum, nam Bonum apud hominem est ejus Voluntatis, ac Verum apud illum est ejus Intellectus; sunt enim hae binae Facultates, seu hae binae Vitae hominis, receptacula et subjecta illorum, Voluntas est receptaculum et subjectum omnium Boni, ac Intellectus est receptaculum et subjectum omnium Veri; Bona et Vera apud hominem non alibi sunt; et quia Bona et Vera apud hominem non alibi sunt, inde nec Amor et Fides sunt alibi, quoniam Amor est boni et Bonum est amoris, ac Fides est veri et Verum est fidei. 3. Voluntas et Intellectus etiam faciunt Spiritum hominis; nam ejus Sapientia et Intelligentia, et quoque ejus Amor et Charitas, ibi resident, et in genere ejus Vita: Corpus est modo Obedientia. 4. 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, constabit ex illis quae de Bono et Vero mox adducentur; nempe quod 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.
Footnotes:
1. In editione prima paragraphi 397-402 signis citationis inclusi sunt. Sunt ex opusculo DNH 28-32, 11-19, 54-61, 65-78, 36-46.