411# 爱将所有对它有益的事物称为它的良善，将那些作为通向良善的媒介的事物称为它的真理。因为这些媒介被爱所接受，它们便成为爱的情感，从而形成了情感的具体形式。因此，真理实际上是爱的情感的形式，而人的形象则是所有爱的情感的综合形式。美的体现则来自智慧，而智慧是通过外部或内部的视觉和听觉接受真理而获得的。这些真理被爱整理成各种情感形式，这些形式虽然多种多样，但都带有共同的特征，即人的形态。这些形式对爱来说是美丽而可爱的，而其它形式则显得丑陋和不可爱。
由此可以看出，爱主动结合了理智，而非理智主动结合爱；这种结合的相互性也源于爱本身。这正是“爱或意志促使智慧或理智反向结合爱或意志”的含义。
411、爱将支持它的一切称为良善，将作为方法通向良善的一切称为真理。由于这些真理是方法，所以它爱它们，并且它们变成爱之情感的事，从而成为形式上的情感。因此，真理无非是属于爱的某种情感的形式。人类形式无非是一切爱之情感的形式；它的美丽就是它的聪明，它通过要么经由视觉，要么经由听觉，无论外在的还是内在的，所接受的真理为自己获得这种聪明。爱将这些真理安排进入它的情感形式；这些形式虽具有很大的多样性，但都从它们的总体形式，也就是人类形式中获得一种相似性。对爱来说，所有这些形式都是美丽可爱的，而其它形式是不美丽不可爱的。由此再次明显可知，爱与理解力结合，而不是反过来；相互结合也来自爱。这就是“爱或意愿使智慧或理解力反过来与它相互结合”的意思。
411. Love calls "good" everything it has that supports it, and it calls "true" whatever things it has that serve as means to that "good." Since they are means, they are loved and become objects of love's desires; and in this way they become formed desires. Consequently, truth is simply the form of love's desires. Beauty is its intelligence, which it acquires by means of the truths it gains through outer and inner sight or hearing. It is these that love arranges in the form of its desires. There are many variations on this form, but they all take some similarity from their common form, which is the human form. To love, all these forms are beautiful and loveable, but others are ugly and unlovable to it.
It also follows from this that love marries itself to discernment, not the other way around, and that the answering union comes from love as well. This is what it means to say that love or volition arranges things so that wisdom or discernment marries it willingly.
411. Love calls everything that favors it its goods, and everything that leads as means to goods it calls its truths. And because these truths serve as means, it loves them, and they become matters of its affection, and so become affections in form. Truth, therefore, is nothing else than the form of some affection belonging to love. The human form is nothing else than the form of all the affections of love. Its beauty is its intelligence, which it acquires for itself through the truths that it receives by the external and internal senses of either sight or hearing.
These truths are what love disposes into the forms of its affections, forms which exist in great variety, but all of which derive a similarity from their general form, which is the human one. All of these forms are beautiful to the love and attractive, while all others are not beautiful to it and are unattractive.
It follows from this as well that love joins itself to the intellect and not the reverse, and that any reciprocal conjunction is attributable also to love. That is what we mean by the statement that love or the will causes wisdom or the intellect to be joined to it in return.
411. Love calls all those things which are favourable to it its goods, and all those that as means lead to goods it calls its truths; and because they are means they are loved and become the property of its affection, and thus become affections in form; on which account truth is nothing else than a form of love's affection. The human form is nothing else than a form of all love's affections; beauty is its intelligence which it procures through truths received either by external and internal sight or hearing. These are the things that love disposes into the form of its affections. These forms exist in great variety, but all derive a resemblance from their general form, which is the human. All of these appear to love beautiful, and worthy to be loved, but the rest ugly and unlovable. From these things it is evident also that love conjoins Itself to the understanding, and not the reverse, and that the reciprocal conjunction also comes from love. This is what is meant by love or the will causing wisdom or the understanding to be reciprocally conjoined to it.
411. All things that favor it love calls its goods, and all things that as means lead to goods it calls its truths; and because these are means they are loved and come to be of its affection and thus become affections in form; therefore truth is nothing else than a form of the affection that is of love. The human form is nothing else than the form of all the affections of love; beauty is its intelligence, which it procures for itself through truths received either by sight or by hearing, external and internal. These are what love disposes into the form of its affections; and these forms exist in great variety; but all derive a likeness from their general form, which is the human. To the love all such forms are beautiful and lovely, but others are unbeautiful and unlovely. From this, again, it is evident that love conjoins itself to the understanding, and not the reverse, and that the reciprocal conjunction is also from love. This is what is meant by love or the will causing wisdom or the understanding to be reciprocally conjoined to it.
411. Amor vocat omnia illa sua bona, quae ei favent, et vocat omnia illa sua vera, quae ut media ducunt ad bona; et quia illa sunt media, amantur et fiunt affectionis ejus, et sic fiunt affectiones in forma; quare verum non aliud est quam forma affectionis quae est amoris; forma humana non aliud est, quam forma omnium affectionum amoris[;] pulchritudo est sua intelligentia, quam sibi comparat per vera, quae recipit vel visu vel auditu externo et interno: haec sunt quae amor disponit in formas 1 affectionum suarum, quae formae in multa varietate sunt, sed omnes trahunt similitudinem ex communi sua forma, quae est humana: omnes hae formae sunt ei pulchrae et amabiles, reliquae autem ei sunt impulchrae et inamabiles. Ex his etiam constat, quod amor se conjungat intellectui, et non vicissim, et quod reciproca conjunctio etiam sit ex amore: hoc est quod intelligitur per quod amor seu voluntas faciat ut sapientia seu intellectus reciproce conjungatur. 2
Footnotes:
1. Prima editio: formam
2. Prima editio: conjungatnr.