ea respecting good, cannot possibly find it without the
addition of something which exhibits and manifests it: good without this
is a nameless entity; and this something, by which it is exhibited and
manifested, has relation to truth. Pronounce the term _good_ only, and
say nothing at the same time of this or that thing with which it is
conjoined; or define it abstractedly, or without the addition of
anything connected with it; and you will see that it is a mere nothing,
and that it becomes something with its addition; and if you examine the
subject with discernment, you will perceive that good, without some
addition, is a term of no predication, and thence of no relation, of no
affection, and of no state; in a word, of no quality. The case is
similar in regard to truth, if it be pronounced and heard without what
it is joined with: that what it is joined with relates to good, may be
seen by refined reason. But since goods are innumerable, and each
ascends to its greatest, and descends to its least, as by the steps of a
ladder, and also, according to its progression and quality, varies its
name, it is difficult for any but the wise to see the relation of good
and truth to their objects, and their conjunction in them. That
nevertheless there is not any good without truth, nor any truth without
good, is manifest from common perception, provided it be first
acknowledged that every thing in the universe has relation to good and
truth; as was shewn in the foregoing article, n. 84, 85. That there is
neither solitary good nor solitary truth, may be illustrated and at the
same time confirmed by various considerations; as by the following: that
there is no essence without a form, nor any form without an essence; for
good is an essence or _esse_; and truth is that by which the essence is
formed and the _esse_ exists. Again in a man (_homo_) there are the will
and the understanding. Good is of the will, and truth is of the
understanding; and the will alone does nothing but by the understanding;
nor does the understanding alone do anything but from the will. Again,
in a man there are two fountains of bodily life, the heart and the
lungs. The heart cannot produce any sensitive and moving life without
the respiring lungs; neither can the lungs without the heart. The heart
has relation to good, and the respiration of the lungs to truth: there
is also a correspondence between them. The case is similar in all the
things of the mind and of