在西方，自古以来，语言就很重要。咒语并非空言，而是有力量实现所表达的事件的语言。
就此而言，世界就是经上帝的语言而创造的。
就此而言，世界就是经上帝的语言而创造的。
圣经约翰福音1.1：‘太初有道，道与上帝同在，道就是上帝。这道太初与上帝同在。万物是借着他造的；凡被造的，没一样不是借着他造的。生命在他里头，这生命就是人的光。光照在黑暗里，黑暗却不接受光。’
中文读者要注意，这个‘道’不是中国哲学中的道，而是指语言。就意译而言，这个翻译确实神来之笔。圣经本意就是把语言当上帝的代理。当然，这个道是西方之道，和中国之道是完全不同的。
我们注意到逻各斯，希腊语意指‘说’，在希腊与基督教哲学中居重要地位。
相比之下，中国哲学习惯以阴阳，龙图象或其他奥秘符号来表达。这是因为华人相信‘书不尽言，言不尽意。’华人重象轻言。
王弼(226-249)在‘周易略例’把意、象、言的关系这样解释：
‘夫象者，出意者也；言者，明象者也。尽意莫若象，尽象莫若言。….. 故言者所以观象，得象而忘言；象者，所以存意，得意而忘象。’
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In the West, words are powerful since ancient times. A curse is not idle words, but words with power to carry out the thing expressed.
In this sense the world came into being through God's word.
中文读者要注意，这个‘道’不是中国哲学中的道，而是指语言。就意译而言，这个翻译确实神来之笔。圣经本意就是把语言当上帝的代理。当然，这个道是西方之道，和中国之道是完全不同的。
我们注意到逻各斯，希腊语意指‘说’，在希腊与基督教哲学中居重要地位。
相比之下，中国哲学习惯以阴阳，龙图象或其他奥秘符号来表达。这是因为华人相信‘书不尽言，言不尽意。’华人重象轻言。
王弼(226-249)在‘周易略例’把意、象、言的关系这样解释：
‘夫象者，出意者也；言者，明象者也。尽意莫若象，尽象莫若言。….. 故言者所以观象，得象而忘言；象者，所以存意，得意而忘象。’
.
In the West, words are powerful since ancient times. A curse is not idle words, but words with power to carry out the thing expressed.
In this sense the world came into being through God's word.
Gen. 1:3; John 1:1. 'In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came to be through him, and without him nothing came to be. What came to be through him was life, and this life was the light of the human race; the light shines in the darkness, and the darkness has not overcome it. '
Word is therefore treated as the agent of God in the creation of the world. It is noted that logos, a word derived from the Greek verb lego, ‘to say’, figures prominently in a number of Greek and Christian philosophical doctrines.
In contrast, the Chinese philosophy often features images of yin, yang, dragons and other esoteric symbols. This is because the Chinese believe that ‘writing cannot fully express spoken words, and spoken words cannot fully express ideas.’ The Chinese prefer symbols and images, not words.
Wang Bi (226-249) in his Zhou Yi Lueli explains the relationship between ideas, symbols and words:
'Symbols serve to express ideas. Words serve to explain symbols. For the complete expression of ideas, there is nothing like symbols, and for the complete explanation of symbols there is nothing like words… Therefore the purpose of words is to explain the symbols, but once the symbols have been grasped, the words may be forgotten. The purpose of symbols is to preserve ideas, but once the ideas have been grasped the symbols may be forgotten….'
Word is therefore treated as the agent of God in the creation of the world. It is noted that logos, a word derived from the Greek verb lego, ‘to say’, figures prominently in a number of Greek and Christian philosophical doctrines.
In contrast, the Chinese philosophy often features images of yin, yang, dragons and other esoteric symbols. This is because the Chinese believe that ‘writing cannot fully express spoken words, and spoken words cannot fully express ideas.’ The Chinese prefer symbols and images, not words.
Wang Bi (226-249) in his Zhou Yi Lueli explains the relationship between ideas, symbols and words:
'Symbols serve to express ideas. Words serve to explain symbols. For the complete expression of ideas, there is nothing like symbols, and for the complete explanation of symbols there is nothing like words… Therefore the purpose of words is to explain the symbols, but once the symbols have been grasped, the words may be forgotten. The purpose of symbols is to preserve ideas, but once the ideas have been grasped the symbols may be forgotten….'
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