82. As regards minds [esprits] or rational souls, though I find that what I have just been saying is true of all living beings and animals (namely that animals and souls come into being when the world begins and no more come to an end that the world does), yet there is this peculiarity in rational animals, that their spermatic animalcules, so long as they are only spermatic, have merely ordinary or sensuous [sensitive] souls; but when those which are chosen [elus], so to speak, attain to human nature through an actual conception, their sensuous souls are raised to the rank of reason and to the prerogative of minds [esprits]. (Theod. 91, 397.)

至于心灵或理性灵魂，尽管我觉得我刚才所说的适用于所有的生物和动物（即动物和灵魂与宇宙同始同终），然而理性灵魂有其特殊性，即他们微小的精子动物，就他们是精子而言，就只具有普通的或感性的灵魂；但当那些被选中的小动物通过实际的受孕而获得人性时，它们的感性灵魂就被提升到理性的层面，获得了心灵的特权。（参见《神正论》，第91节, 第397节）

83. Among other differences which exist between ordinary souls and minds [esprits], some of which differences I have already noted, there is also this: that souls in general are living mirrors or images of the universe of created things, but that minds are also images of the Deity or Author of nature Himself, capable of knowing the system of the universe, and to some extent of imitating it through architectonic ensamples [echantillons], each mind being like a small divinity in its own sphere. (Theod. 147.)

在普通灵魂和心灵的区别中，我对此已谈到了一些①，还有这一点：即一般的灵魂是创造物的宇宙的活的镜子或映象，而心灵则还是神或自然的创造者本身的肖像，能够认识宇宙的秩序，并在一定程度上能通过例如建筑来模仿它，每一心灵在自身领域内就像是个小神。（参见《神正论》，第147节）

① 参见《单子论》第 29 －30 节

解释：

人的心灵由于具有了理性，从而具有了某种神性，这使他不仅像其他灵魂一样是宇宙的活镜，更是上帝的肖像。对人的理性思维能力和实践能力的推崇体现了莱布尼茨作为理性主义哲学家的基本特色和乐观主义精神。值得注意的是，这与强调理性的软弱无力的新教思想的信仰主义是恰恰相反的，尽管莱布尼茨在名义上也是新教徒。

84. It is this that enables spirits [or minds—esprits] to enter into a kind of fellowship with God, and brings it about that in relation to them He is not only what an inventor is to his machine (which is the relation of God to other created things), but also what a prince is to his subjects, and, indeed, what a father is to his children.

正是这一点使得精神或心灵进入到一种与上帝的伙伴关系，使得上帝与他们的关系不仅仅是发明家与他的机器的关系（上帝与其他创造物的关系正是如此），而且还是君主与其臣民的关系，甚至还是父亲与其子女的关系。

解释：

托马斯·阿奎那认为人可以与上帝形成一种友爱关系，但前提是必须信仰道成肉身的耶稣，从而能分有神性。但在莱布尼茨看来，人与上帝的伙伴关系基于人具有理性这一点就足够了，不需要信仰或奇迹的因素。这充分地表现了莱布尼茨理性神学中的人本主义色彩。

85. Whence it is easy to conclude that the totality [assemblage] of all spirits [esprits] must compose the City of God, that is to say, the most perfect State that is possible, under the most perfect of Monarchs. (Theod. 146; Abrege, Object. 2.)

由此很容易得出，所有精神的全体必构成了上帝之城，也就是说，在最完美的君主统治之下的尽可能最完美的国度。（参见《神正论》，第146节，节略，异议2）

解释：

奥古斯丁的“上帝之城”指的是与世俗社会相对而言的基督徒的教会，莱布尼茨的“上帝之城”则是指与自然界相对的整个人类社会（再加上天使等理性灵魂）。这表明莱布尼茨晚年的理性神学已突破传统基督教的局限，而达到真正意义上的普世性。

86. This City of God, this truly universal monarchy, is a moral world in the natural world, and is the most exalted and most divine among the works of God; and it is in it that the glory of God really consists, for He would have no glory were not His greatness and His goodness known and admired by spirits [esprits]. It is also in relation to this divine City that God specially has goodness, while His wisdom and His power are manifested everywhere.

这一上帝之城，这一真正的普遍王国，是自然世界中的道德世界，是上帝的作品中最崇高、最神圣的部分；上帝的荣耀正在于此，因为如果上帝的伟大和善如果不为精神所认识和崇敬的话，那他就没有荣耀可言。也正是在与这一神圣之城的关系中，上帝才特别具有了善，而他的智慧和力量则无处不在。

解释：

没有人类社会的话，上帝的荣耀和善就无处体现。莱布尼茨的这一思想有着浓厚的人类中心论的色彩，当代的很多环境主义者、动物保护主义者恐怕不会喜欢。

87. As we have shown above that there is a perfect harmony between the two realms in nature, one of efficient, and the other of final causes, we should here notice also another harmony between the physical realm of nature and the moral realm of grace, that is to say, between God, considered as Architect of the mechanism [machine] of the universe and God considered as Monarch of the divine City of spirits [esprits]. (Theod. 62, 74, 112, 118, 130, 247，248.)

如上所示，在自然的两个领域之间，即动力因的领域和目的因的领域之间，存在着完美的和谐，我们还应该注意到自然的物理领域和神恩的道德领域之间的另一种和谐，也就是说，作为宇宙机器的建筑师的上帝和作为精神的神圣之城的君主的上帝之间的和谐。（参见《神正论》，第62节, 第74节，第112节, 第118节, 第130节, 第247节, 第248节）

88. A result of this harmony is that things lead to grace by the very ways of nature, and that this globe, for instance, must be destroyed and renewed by natural means at the very time when the government of spirits requires it, for the punishment of some and the reward of others. (Theod. 18－20, 110, 244, 245, 340.)

这一和谐的一个结果是，事物通过自然的方式引向神恩，例如，这一星球会以自然的方式而被毁灭和重建，当对精神的统治需要这样做来惩罚一些人和奖励另一些人的时候。（参见《神正论》，第18－20节, 第110节, 第244节, 第245节, 第340节）

89. It may also be said that God as Architect satisfies in all respects God as Lawgiver, and thus that sins must bear their penalty with them, through the order of nature, and even in virtue of the mechanical structure of things; and similarly that noble actions will attain their rewards by ways which, on the bodily side, are mechanical, although this cannot and ought not always to happen immediately.

还可以得出，作为建筑师的上帝在一切方面都满足作为立法者的上帝，因而罪恶必通过自然的秩序、乃至事物的机械结构而受到惩罚；同样，高尚的行为在形体方面也通过机械的方式获得奖励，尽管这不可能也不应该经常立刻发生。

解释：

自然的物理领域和神恩的道德领域之间的前定和谐意味着，上帝并不需要去行使超自然的奇迹来惩恶扬善，神恩总是通过自然的方式表现出来，否则，上帝就成了个糟糕的钟表匠。

90. Finally, under this perfect government no good action would be unrewarded and no bad one unpunished, and all should issue in the well-being of the good, that is to say, of those who are not malcontents in this great state, but who trust in Providence, after having done their duty, and who love and imitate, as is meet, the Author of all good, finding pleasure in the contemplation of His perfections, as is the way of genuine ‘pure love,’ which takes pleasure in the happiness of the beloved. This it is which leads wise and virtuous people to devote their energies to everything which appears in harmony with the presumptive or antecedent will of God, and yet makes them content with what God actually brings to pass by His secret, consequent and positive [decisive] will, recognizing that if we could sufficiently understand the order of the universe, we should find that it exceeds all the desires of the wisest men, and that it is impossible to make it better than it is, not only as a whole and in general but also for ourselves in particular, if we are attached, as we ought to be, to the Author of all, not only as to the architect and efficient cause of our being, but as to our master and to the final cause, which ought to be the whole aim of our will, and which can alone make our happiness. (Theod. Pref. 134,ad fin., 278.)

最后，在这一完美的统治下，没有任何善的行为不会被奖励，没有任何恶的行为不会被惩罚，所有这些都是为了善人的幸福，也就是说，为了那些在这一伟大国度毫无怨言、尽职责而信天命的人，那些如其所应该的那样去热爱并仿效那所有善的创造者、在对他的完满性的沉思中找到快乐的人，这种从所爱对象的幸福中获得快乐乃是真正的“纯爱”之道。正是因此，贤明之士致力于与上帝的假定的、在先的意志相一致的任何事情，而满足于上帝通过他的隐秘的、结果的和决定的意志所实际带来的事情，他们认识到，如果人们能够充分理解宇宙的秩序，就会发现它超出了最聪慧的人的所有期望，无论就整体一般而言，还是就我们个别而言，都不可能使它变得比现在更好，只要我们能够如我们所应该的那样归附万物的创造者，不仅归附作为我们存在的建筑师和动力因的上帝，而且归附作为我们的主宰和目的因的上帝，他应该成为我们意志的全部目的，仅仅是他就足以使我们幸福。（参见《神正论》，前言，第134节,正文，第278节）

解释：

莱布尼茨引用了经院哲学的两个重要术语，即上帝的假定的、在先的意志（presumptive or antecedent will）和上帝的结果的和决定（consequent and positive will）的意志。上帝的假定的、在先的意志是指上帝主观上希望人类在各方面都得到最大的幸福；上帝的结果的和决定的意志是指由于世界和人的局限性，以及个体与个体之间、整体和部分之间还有过去、现在与将来之间必须相协调的极端复杂性，上帝在客观上只能给予人类在现实条件制约之下的尽可能多的幸福。上帝的结果的和决定的意志不是人类的有限的理智所能够认识和预料的，因此，贤明之士尽人事而听天命，在行动时遵循上帝的假定的、在先的意志，为全人类的幸福而努力，无论其结果如何都欣然接受，因为这是上帝的结果的和决定的意志的体现。

莱布尼茨认为，最高的德性在于爱上帝。在他看来，爱是非功利性的，是“从所爱对象的幸福中获得快乐”，而上帝作为最完善、最幸福的存在，最值得人去爱，也最能给人带来幸福。爱上帝意味着我们认为他的所作所为都是最完善的，他所创造的世界是所有可能世界中最好的世界。