468、在这里简单说一下理性是如何培养起来的。真正的理性由真理而非伪谬构成，凡由伪谬构成的，都不是理性。真理有三种：民事的，道德的和属灵的。民事的真理涉及国家的司法和政府事务，一般与公平和公正有关；道德真理涉及到个人在交往和社会关系中的生活，一般与诚实、正直有关，特别是与各种美德有关；而灵性真理则涉及天堂和教会的事务，一般与爱之良善与信之真理有关。
[2]每个人里面都有三个生命层级（参见第267节）。理性被民事真理打开至第一层，被道德真理打开至第二层，被灵性真理打开至第三层。但是应该知道，由这些真理构成的理性，并不是由人认识它们而形成和开启的，而是由人按照它们生活而形成和开启的；按照它们生活，意味着以属灵的情感热爱真理；以属灵的情感热爱真理，意味着因公平公正而热爱公平公正，因诚实与正直而热爱诚实与正直，因良善与真理而热爱良善与真理。反之，出于属肉体的情感而按照它们生活并热爱它们，就是为了自私，为了个人的名誉、声望或利益而热爱它们。因此，人出于属肉体的情感而热爱这些它们，就不能变得理性，因为他爱的不是真理，而是他自己，真理则被用来服侍他，如同奴仆服侍主人。当真理成了奴仆时，它就不会成为人的一部分、并在他的生命里面打开任何层级，连第一层也打不开。相反，它仅仅作为物质形式下的知识停留在记忆中，在那里与自私之爱、也就是属肉体的爱相结合。
[3]从这些事情可以证实人是如何变得理性的，也就是说，他通过对良善和真理（属于天堂和教会）的灵性之爱，在第三层变得理性；通过对诚实和正直的爱，在第二层变得理性；通过对公平和公正的爱，在第一层变得理性。这后两种爱凭着对良善和真理的灵性之爱也变得灵性，因为灵性之爱流入它们，与它们结合，在它们里面成形，可以说是形成自己的样式。
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468. 有必要简单解释一下理性官能是如何发展起来的. 真正的理性官能由真理而非虚假构成; 凡由虚假构成的, 都不理性. 真理有三种: 社会的, 道德的和属灵的. 社会真理涉及国家的司法和政府事务, 一般涉及其中的公平, 公义. 道德真理涉及个人在交往和社会关系中的生活事务, 一般涉及诚实, 正直, 具体涉及各种美德. 而属灵真理则涉及天堂和教会的事务, 一般涉及爱之良善与信之真理.
每个人里面都有三个生命层级(参看267节). 理性官能通过社会真理被打开至第一层; 通过道德真理被打开至第二层; 通过属灵真理被打开至第三层. 不过, 必须明白的是, 由这些真理构成的理性官能得以形成并打开, 不是单凭人们认识它们, 而是凭他们照之的生活. 照之的生活意味着出于属灵的情感热爱它们; 出于属灵的情感热爱真理就是因公平与公义而热爱公平与公义, 因诚实与正直而热爱诚实与正直, 因良善与真理而热爱良善与真理. 而另一方面, 出于肉体的情感而照之生活并热爱它们, 就是为了自我和人的名声, 荣誉或利益而热爱它们. 因此, 人越出于肉体情感热爱这些真理, 就越不理性, 因为他爱的不是它们, 而是他自己; 真理则被用来服侍他, 如同奴仆服侍他们的主人; 当真理成了奴仆时, 它们就不会变成人的一部分, 并在他的生命里面打开任何层级, 连第一层也打不开. 相反, 它们仅仅像物质形式的知识那样停留于记忆, 在那里与自我之爱, 也就是肉体之爱结合.
这一切表明人如何变得理性, 即: 通过对属于天堂和教会的良善和真理的属灵之爱, 他在第三层级变得理性; 通过对诚实和正直的爱, 在第二层级变得理性; 通过对公平和公义的爱, 在第一层级变得理性. 这后两种爱凭对良善和真理的属灵之爱也变得属灵, 因为属灵之爱流入它们, 与它们结合, 可以说在它们里面形成自己的样式.
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468. 有必要簡單解釋一下理性是如何發展起來的。真正的理性是由理構成, 不含偽謬。凡由偽謬構成的, 便非理性。真知可分三種:民事的, 道德的, 心靈的。民事之理關乎司法和政府事務, 籠統而言, 它關乎公平正義。道德之理關乎人在社會中的言行舉止, 籠統而言, 它關乎誠實正直, 具體而言, 它關乎各種美德。心靈之理關乎天國和教會, 籠統而言, 它關乎愛之善與信之理。
每個人的生命可分三層。借著民事之理, 人的理性開至第一層;借著道德之理, 人的理性開至第二層;借著心靈之理, 人的理性開至第三層。
我們當知, 理性的形成和開啟, 不能單憑明理, 而是將理踐行出來。行出真理, 意味著以心靈之情感熱愛真理;而以心靈之情感熱愛真理又意味著因公平正義而熱愛公平正義, 因誠實正直而熱愛誠實正直, 因善愛善和因理愛理。反之, 人若以物質之情感熱愛並
踐行真理, 便是為著名利的緣故。所以, 人若以物質之情感熱愛真理, 就不能成為理性, 因為他並非真的熱愛真理, 他愛的是自己, 真理只是他手中的工具, 猶如服侍主人的奴隸。當真理成了奴隸, 就不能進入人心, 開啟其生命的層次, 連第一層也不能。它只能以物質性知識的形式停於記憶中, 與我欲這種肉體欲望相結合。
由此可知人是如何獲得理性的:通過熱愛關乎天國和教會的善和理, 人的理性開至第三層;通過熱愛誠實正直, 人的理性開至第二層;通過熱愛公平正義, 人的理性開至第一層。因著對善和理之熱愛, 對誠實正直和公平正義之愛也成為心靈之愛, 因為前者流入後兩者之中, 與之結合並成形, 使之呈現自身的樣式。
468. I do need to explain briefly how our rational ability is developed. A genuine rational ability is made up of true elements and not of false ones. Anything made up of false elements is not rational. There are three kinds of true elements: civic, moral, and spiritual. Civic truths have to do with judicial matters and the governmental affairs of nations - in general, with what is fair and equitable. Moral truths have to do with matters of personal life in its societal and social contexts, in general with what is honest and upright, and in particular with all kinds of virtues. Spiritual truths, however, have to do with matters of heaven and the church, in general with what is good in respect to love and what is true in respect to faith.
[2] There are three levels of life in every individual (see above, 267). Our rational ability is opened at the first level by means of civic truths, at the second level by moral truths, and at the third level by spiritual truths.
We need to realize, though, that our rational ability is not formed and opened simply by virtue of our knowing these truths, but by virtue of our living by them. Living by them means loving them out of a spiritual affection; and loving them out of a spiritual affection means loving what is fair and equitable because it is fair and equitable, what is honest and upright because it is honest and upright, what is good and true because it is good and true. On the other hand, living according to them and loving them out of a physical affection is loving them for the sake of oneself, one's repute, prestige, or profit. Consequently, to the extent that we love these truths out of a carnal affection, we do not become rational because we do not love them; we love ourselves, with the truths serving us the way slaves serve their master. When truths become slaves, they do not become part of us or open any level of our life, not even the first. Rather, they stay in our memory like information in material form and unite with love for ourselves there, which is a physical love.
[3] We may gather from this how we become rational, namely that at the third level it is through a spiritual love of what is good and true in regard to heaven and the church; at the second level it is through a love of what is honest and upright; and on the first level it is through a love of what is fair and equitable. The latter two loves also become spiritual from a spiritual love of what is good and true that flows into them and unites itself to them and forms its own face in them, so to speak.
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468. How the rational can be cultivated will also be told in a few words. The genuine rational consists of truths and not of falsities; whatever consists of falsities is not rational. There are three kinds of truths, civil, moral, and spiritual. Civil truths relate to matters of judgment and of government in kingdoms, and in general to what is just and equitable in them. Moral truths pertain to the matters of everyone's life which have regard to companionships and social relations, in general to what is honest and right, and in particular to virtues of every kind. But spiritual truths relate to matters of heaven and of the Church, and in general to the good of love and the truth of faith.
[2] In every man there are three degrees of life (see above, 267). The rational is opened to the first degree by civil truths, to the second degree by moral truths, and to the third degree by spiritual truths. But it ought to be known that the rational that consists of these truths is not formed and opened by man's knowing them, but by his living according to them; and by living according to them is meant loving them from spiritual affection; and to love truths from spiritual affection is to love what is just and equitable because it is just and equitable, what is honest and right because it is honest and right, and what is good and true because it is good and true; while living according to them and loving them from the bodily affection is to love them for the sake of self and for the sake of one's reputation, honour or gain. Consequently, so far as man loves these truths from a bodily affection he fails to become rational, for he loves, not them, but himself; and the truths are made to serve him as servants serve their lord; and when truths become servants they do not enter the man and open any degree of his life, not even the first, but merely rest in the memory as knowledges under a material form, and there conjoin themselves with the love of self, which is a bodily love.
[3] From these things it can be confirmed how man becomes rational, namely, that he becomes rational to the third degree by a spiritual love of the good and truth which pertain to heaven and the Church, to the second degree by a love of what is honest and right, and to the first degree by a love of what is just and equitable. These two latter loves also become spiritual from a spiritual love of good and truth, because that love flows into them and conjoins itself to them and forms in them, as it were, its own semblance.
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468. How the rational faculty may be cultivated shall also be told in a few words. The genuine rational faculty consists of truths and not of falsities; whatever consists of falsities is not rational. There are three kinds of truths, civil, moral, and spiritual. Civil truths relate to matters of judgment and of government in kingdoms, and in general to what is just and equitable in them. Moral truths pertain to the matters of everyone's life which have regard to companionships and social relations, in general to what is honest and right, and in particular to virtues of every kind. But spiritual truths relate to matters of heaven and of the church, and in general to the good of love and the truth of faith.
[2] In every man there are three degrees of life (see above, 267). The rational faculty is opened to the first degree by civil truths, to the second degree by moral truths, and to the third degree by spiritual truths. But it must be understood that the rational faculty that consists of these truths is not formed and opened by man's knowing them, but by his living according to them; and living according to them means loving them from spiritual affection; and to love truths from spiritual affection is to love what is just and equitable because it is just and equitable, what is honest and right because it is honest and right, and what is good and true because it is good and true; while living according to them and loving them from the bodily affection is loving them for the sake of self and for the sake of one's reputation, honor or gain. Consequently, so far as man loves these truths from a bodily affection he fails to become rational, for he loves, not them, but himself; and the truths are made to serve him as servants serve their lord; and when truths become servants they do not enter the man and open any degree of life in him, not even the first, but merely rest in the memory as knowledges under a material form, and there conjoin themselves with the love of self, which is a bodily love.
[3] All this shows how man becomes rational, namely, that he becomes rational to the third degree by a spiritual love of the good and truth which pertain to heaven and the church; he becomes rational to the second degree by a love of what is honest and right; and to the first degree by a love of what is just and equitable. These two latter loves also become spiritual from a spiritual love of good and truth, because that love flows into them and conjoins itself to them and forms in them as it were its own semblance.
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468. Quomodo rationale potest excoli, etiam paucis dicetur. Genuinum rationale consistit ex veris, et non ex falsis; quod ex falsis non est rationale. Vera sunt triplicis generis; sunt civilia, moralia, et spiritualia. Vera civilia se referunt ad illa quae judicii sunt, et quae regiminis in regnis, in genere ibi ad justum et aequum: vera moralia se referunt ad illa quae vitae cujusvis hominis sunt, respective ad societates et consortia, in genere ad sincerum et rectum, ac in specie ad virtutes omnis generis at vera spiritualia se referunt ad illa quae caeli et ecclesiae sunt, in genere ad bonum quod amoris et verum quod fidei. Sunt tres gradus vitae apud unumquemvis hominem (videatur supra, 267): rationale ad primum gradum aperitur per vera civilia ad secundum gradum per vera moralia et ad tertium gradum per vera spiritualia. At sciendum, quod rationale ex illis non formetur ac aperiatur per id quod homo sciat illa, sed per id quod homo vivat secundum illa et per vivere secundum illa intelligitur amare illa ex affectione spirituali, et amare illa ex affectione spirituali est amare justum et aequum quia est justum et aequum, sincerum et rectum quia est sincerum et rectum, ac bonum et verum quia est bonum et verum at vivere secundum illa et amare illa ex affectione corporea, est amare illa propter se, sui famam, honorem aut lucrum: quapropter quantum homo ex affectione corporea amat illa vera, tantum non rationalis fit, non enim amat illa, sed semet, cui vera serviunt sicut famuli domino et cum vera fiunt servitia, tunc non intrant hominem, ac aperiunt aliquem gradum vitae ejus, ne quidem primum, sed modo resident in memoria, ut scientifica sub forma materiali, ac ibi se conjungunt cum amore sui, qui est amor corporeus. Ex his constare potest, quomodo homo fit rationalis quod nempe ad tertium gradum per amorem spiritualem boni et veri, quae sunt caeli et ecclesiae; ad secundum gradum per amorem sinceri et recti; et quod ad primum gradum per amorem justi et aequi qui bini amores etiam fiunt spirituales ex amore spirituali boni et veri, quia hic influit in illos, et se conjungit eis, et format in iis sicut suas facies.