11. It is known, indeed, that all things in the universe have relation to good and truth; for by good is understood that which universally comprehends and involves all things of love, and by truth that which universally comprehends and involves all things of wisdom; but it is not yet known that good has no reality unless united to truth, and truth has no reality unless united to good. It appears, indeed, as if good has reality without truth, and as if truth has reality without good; but still they have not. For love, all things pertaining to which are called goods, is the being (esse) of a thing, and wisdom, all things pertaining to which are called truths, is the existing (existere) of a thing from that being, as is shown in the treatise THE DIVINE LOVE AND WISDOM (n. 14-16). Since being has no reality without existing, and existing has no reality without being, so good has no reality without truth and truth has no reality without good. So, too, what is good that is not related to anything? Can it be called good, since it is subject neither to affection nor to perception?
 The principle in intimate connection with good which affects, and which causes itself to be perceived and felt, has relation to truth, for it has relation to what is in the understanding. If you say to anyone simply "good", and not that this or that thing is good, has good any reality? It has reality when it is used of something which is perceived to be good. This union with good takes place nowhere but in the understanding, and every thing of the understanding relates to truth. It is the same with willing. To will, without knowing, perceiving, and thinking what one wills, has no reality; but together with these it takes on reality. All willing is of love, and has relation to good; and all knowing, perceiving, and thinking are of the understanding, and have relation to truth. From this it is clear that to will has no reality, but to will this or that has reality.
 It is the same with every use, because a use is a good. Unless a use is determined to something with which it may be one, it is not a use, and thus it has no reality. Use derives from the understanding that something as its own; and that which is united or adjoined to the use from the understanding has relation to truth; and from this the use derives its quality.
 From these few illustrations it may be evident that good without truth has no reality; and likewise truth without good. When it is said that good with truth and truth with good have reality, it follows from this that evil with falsity and falsity with evil have no reality; for the latter are opposite to the former. Now opposition destroys, and in this case it destroys that which has reality; but this will be treated in what follows.