397# 一、论意志与理智
（一）人有两种官能，构成其生命：一称为意志，一称为理智。二者彼此有别，却被造成一体；当它们成为一体时，便称为心智。因此，人的心智即由此二者构成；人的全部生命，在其初始原理中皆在其中，并由此进入身体。
（二）正如宇宙中凡依秩序而存在的一切，皆归属于良善与真理；照样，人里面的一切也都归属于意志与理智。因为在人里面，良善属于他的意志，真理属于他的理智；此二官能，或说人的这两种生命，乃是良善与真理的接受器和主体。意志是所有良善的接受器和主体，理智是所有真理的接受器和主体。人里面的良善与真理不在别处；既然人里面的良善与真理不在别处，爱与信仰也就不在别处。因为爱属于良善，良善属于爱；信仰属于真理，真理属于信仰。
（三）意志与理智也构成人的灵；因为人的智慧与聪明，以及他的仁爱与仁义，都居于其中；概言之，他的生命也居于其中。身体不过是顺从者。
（四）最要紧而不可不知的，莫过于意志与理智如何构成一个心智。二者构成一个心智，正如良善与真理构成一体；因为意志与理智之间有一种婚姻，与良善与真理之间的婚姻相同。此种婚姻究竟如何，将由下文随即论及良善与真理之处显明。其义即是：正如良善是事物本身的存在，真理是由此而来的事物之显现；照样，在人里面，意志是其生命本身的存在，理智则是由此而来的生命之显现。因为属于意志的良善，在理智中形成自身，并呈现为可被看见之物。
397# （1）意愿和理解力。
（a）人有两种官能构成他的生命；一种被称为意愿，另一种被称为理解力。它们彼此不同，但被如此创造，以至于成为一体。当它们合而为一时，它们被称为心智。因此，这些构成人类心智；在它们里面，人的整个生命就在它的最初原则中，或说拥有它的最初开始，并由此而存在于身体中。
（b）正如宇宙中所有符合秩序的事物都与良善和真理有关，人里面的所有事物都与意愿和理解力有关。人里面的良善属于意愿，真理属于理解力；因为这两种官能，或人的这两种生命，是它们的容器和主体：意愿是良善的所有事物的容器和主体，理解力是真理的所有事物的容器和主体。人里面的良善和真理只在这里；由于人里面的良善和真理不在别的地方，所以爱和信仰也不在别的地方，因为爱属于良善，良善属于爱，而信仰属于真理，真理属于信仰。
（c）意愿和理解力也构成人的灵，因为他的智慧和聪明、爱和仁爱，以及总体上的生命，就居住在它们里面。身体只是服从，是它们的被动器官。
（d）没有什么比知道意愿和理解力如何构成一个心智更重要的了。它们构成一个心智，就像良善和真理构成一体一样；因为意愿和理解力之间有一种婚姻，就像良善和真理之间有一种婚姻一样。这种婚姻的性质从接下来关于良善和真理的阐述明显看出来，即：正如良善是事物的存在（实体）本身，真理是由此产生的事物的显现（出现），人的意愿则是他生命的存在本身，他的理解力是由此产生的他生命的显现；因为属于意愿的良善在理解力中取得形式，并在那里使自己被看到。
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.