لوگوس لوغوس عربی لوجوس مصری عقل کل حکمت مسیح

معنی کلمه لوگوس لوغوس عربی لوجوس مصری عقل کل حکمت مسیح

معنی واژه لوگوس لوغوس عربی لوجوس مصری عقل کل حکمت مسیح

معنیلوگوس. (در انگلیسی :Logos /ˈloʊɡɒs/, UK /ˈlɒɡɒs/, or US /ˈloʊɡoʊs/; Greek: λόγος ). برای درک واژهٔ «لوگوس» باید پیش‌زمینه‌های یونانی و یهودی آن را بررسی کرد. در ادبیات یونان لوگوس حاوی تنوع قابل ملاحظه‌ای از معانی است. هرالکیتویس، لوگوس را قدرت الهی برای بخشیدن انسجام، معنا و یکپارچگی به کائنات تعریف می‌کند. برای او لوگوس محور نظم کائنات است. فیلسوفان رواقی، لوگوس را «عقل کل» می‌دانستند که به‌واسطهٔ آن کائنات خلق و اداره می‌شدند. برای رواقیون، لوگوس، علت‌العلل نظام آفرینش تلقی می‌شد. فیلون فیلسوف یهودی نیز لوگوس را نقشهٔ خدا و قدرت او برای خلق و تداوم خلقت تعریف می‌کند.
شایان ذکرست که واژهٔ لوگوس در ترجمهٔ یونانی عهدعتیق موسوم به ترجمهٔ هفتاد Dabar است. Dabar علت بنیادی همه چیز است که با «پیام و عمل» تجلی پیدا می‌کند (مزمور ۱۰۷:‏۲۰ و تثنیه ۳۲:‏۴۶-‏۴۷). برای درک بهتر این واژه ضروری است که به پیش‌زمینه‌های اعتقادی یهودیان پیرامون مفهوم حکمت اشاره کرد زیرا که یکی از مفاهیم بنیادی لوگوس حکمت می‌باشد. بنابر اعتقاد یهودیان خدا از طریق حکمت خود جهان را خلق کرد، از این‌رو حکمت، ریشه در ذات خدا دارد. این حکمت در تورات به عالی‌ترین شکل ممکن جلوه‌گر می‌شد. در واقع کتب حکمتی عهدعتیق الهیات خلقت را ترسیم می‌کنند. اما در عهدجدید حکمت الهی در مسیح تجلی می‌یافت و عهدجدید فراتر از آن خود مسیح را به‌عنوان حکمت خدا معرفی می‌کند (لوقا ۲:‏۴ و مرقس ۶:‏۲ و اول قرنتیان ۱:‏۳۰). بدین‌سان آنچه در عهدعتیق ریشه در ذات خدا داشت حال در مسیح تجسم پیدا می‌کند.
مسیح همچون حکمت، عامل خلقت است (یوحنا ۱:‏۳ و۱۰). مسیح پیام و کلام خدا (لوگوس) به بشرست (یوحنا ۱:‏۱). در او نقشه و هدف الهی برای بشر نمایان می‌شود. در مسیح تفکر خدا پدیدار می‌گردد. سؤالی که با آن روبروییم آن است که چرا یوحنا به‌جای واژهٔ حکمت از لوگوس استفاده کرد؟ به این سؤال می‌توان از چند بُعد پاسخ داد.
اولاً، لوگوس مفهوم حکمت را نیز در خود داشت و به‌علت حیطهٔ معانی وسیع‌تر انتخاب بهتری بود. ثانیاً، یهودیان تورات را سمبل حکمت می‌دانستند، حال آنکه تجلی غایی این حکمت در مسیح می‌بود، از این‌رو واژهٔ لوگوس گزیدهٔ بهتری به لحاظ بشارت برای مسیحیان تلقی می‌شد. از سوی دیگر، اطلاق ضمیر مؤنث به حکمت در عهدعتیق به‌خوبی نمی‌توانست تجلی لوگوس در مسیح را نمایان سازد.
لوگوس بیانگر ازلیت و پیش‌موجودیت مسیح است. لوگوس نمایانگر یگانگی ذات مسیح با خداست. لوگوس مکاشفهٔ تفکر و شخصیت خداست.
منابع

مجله کلمه شماره ۳۷ مورخ ۰۳/۰۱/۲۰۰۴
رده‌ها: تثلیث‌ باوری تصورات از خدا رواقی‌گری زبان زبان و عرفان علوم بلاغی فلسفه مسیحی مفهوم‌ها در منطق واژگان فلسفی

قس عربی

لوغوس (بالإغریقیة: Λούος) (بالإنجلیزیة : Logos)

و هی من أشد الکلمات أهمیة وأکثرها غموضا فی الفکرین الغربیین الدینی والفلسفی، إذ تدل فی سیاقات شتى على مدلولات متعددة، کالخطاب، اللغة، العقل الکلی، کلمة الإله، من بین معان أخرى.

محتویات
عند هرقلیطس

هرقلیطس، الفیلسوف الیونانی القدیم اهتم بشکل عظیم بـ اللوغوس، فقد اعتبره "القانون الکلی للکون". یقول هرقلیطس : " کل القوانین الإنسانیة تتغذى من قانون إلهی واحد : لأن هذا یسود کل من یرید، ویکفی للکل، ویسیطر على الکل". ووافقه الرواقیون وقالوا أن العقل أو اللوغوس هو المبدأ الفعال فی العالم، وهو الذی یشیع فی العالم الحیاة، وأنه الذی ینظم ویرشد العنصر السلبی فی العالم ویعنون "المادة". وقال ذیوجانس اللائرسی عن مذهب الرواقیین : "یقول الرواقیون أن اللوغوس هو المبدأ الفعال فی الهیولی، إنه الله، وهو سرمدیّ، وهو الفعال لکل شیء من خلال المادة".

عند فیلون الیهودی

قال فیلون عن اللوغوس أنه أول القوى الصادرة عن الله، وأنه محل الصور، والنموذج الأول لکل الأشیاء. وهو القوة الباطنة التی تحیی الاشیاء وتربط بینها. وهو یتدخل فی تکوین العالم، لکنه لیس خالقاً. وهو الوسیط بین الله والناس، وهو الذی یرشد بنی الإنسان ویمکنهم من الارتفاع إلى رؤیة الله. ولکن دوره هو دائماً دور الوسیط. ویقینه بأنه " إلهی " θέος ویمیزه من الله بأداة التعریف التی تضاف إلى الله οθέος ولکنها لا تضاف إلى اللوغوس.

فی العهد القدیم

من بین اسفار العهد القدیم فی الکتاب المقدس، هناک سفر باسم " سفر الحکمة لسلیمان" ویصف فیه صاحبه الحکمة بأنها بالقرب من الله أو عند الله تشارکه عرشه الإلهی وأنها صادرة عن مجده، وتساعده فی عملیة الخلق، وتسری فی کل الأشیاء وتحقق وحدة العالم. ویمکن أن تتصل بمن من البشر مستعدین لتلقیها، لتقدس أرواحهم وتؤمّن لها الخلود عند الله : وهذه الحکمة تسمى فی عدة مواضاع باسم " اللوغوس "، وهذا اللوغوس (الکلمة) الذی فیه جعل إله إسرائیل، رب الرحمة، کل الأشیاء. وبه نجى شعب إسرائیل وسینجّی کل النفوس التی تتلقاه.

فی العهد الجدید

یستهل یوحنا فی الإنجیل الرابع المنسوب إلیه، بالحدیث عن (الکلمة) : " فی البدء کان الکلمة، والکلمة کان عند الله، والله هو الکلمة، به کل شیء کان، وبغیره لم یکن شیء مما کان". وجاء فی خاتمة رسالته الأولى وفی الرؤیا المنسوبة إلیه أیضاً أن هذا اللوغوس أو الکلمة، هو الذی کان قبل خلق الکون، کان عند الله، وهو هو الله، وهذا اللوغوس أو الکلمة، تجسد، أی اتخذ جسداً، وحلّ بین الناس، فکشف لهم حقیقة النجاة (الخلاص) وبث فیهم الحیاة الخالدة، ممکنا لهم من أن یصیروا أبناء الله. وبالجملة : أنه یسوع المسیح. وهذا اللوغوس، عند القدیس یوحنا، لا یماثل تماماً الحکمة فی سفر الحکمة، ولا اللوغوس عند فیلون والأفلاطونیة المحدثة، لأنه عند یوحنا هو الله نفسه، ولیس قوة تابعة لله کما هی الحال عند فیلون.

عند آباء الکنیسة

فی أثر یوحنا جاء الآباء المسیحیون : یوستینوس، وکلیمانس السکندری، واوریجانس السکندری، فوجدوا فی فکرة اللوغوس وسیلة لتفسیر الاتفاق بین الفلسفة الیونانیة والعقیدة المسیحیة، بأن ادعوا أن اللوغوس هو مصدر کلتیهما، والینبوع الوحید لکل حقیقة. وفی تصوّر آباء الکنیسة لـ اللوغوس، أکدوا أمرین:

التساوی التام بین اللوغوس وبین ابن الله وبین الله الآب.
مشارکة الجنس البشری فی اللوغوس من حیث هو العقل.
عند الغنوصیین

قرر الغنوصیون أن اللوغوس هو أدنى الأیونات، وأنه الذی یتولى تکوین العالم، فتصدى لهم القدیس ارینایوس وأکد المساواة التامة بین الله وبین اللوغوس وبین الروح القدس.

عند أوریجانس فیما بعد

حاول أوریجانس فی القرن الثالث أن یفرّق فی الدرجة بین الله الآب وبین اللوغوس. وقرر أنه یمکن ان ننعت اللوغوس بأنه وجود الموجودات، وجوهر الجواهر، وصورة الصور، لکننا لا نستطیع أن ننعت الله الآب بمثل هذه النعوت، لأنه یتجاوزها جمیعا. صحیح أن اللوغوس أزلیّ مع أزلیة الله الآب، لکن ذلک لیس بنفس المعنى. إن الله الآب هو الحیاة و"الابن" یستمد الحیاة من "الآب".

قرار المجامع الکنسیة

رفضت الکنیسة فی مجامعها (نیقیه، أفسس 325 - 431) تفسیر أوریجانوس، واعتبرته هرطقة. وبقیت على الرأی الأول وهو القول بالتساوی بین الله وبین الابن والذی هو الکلمة (اللوغوس). ومنذ ذلک التاریخ صار اللوغوس یشکل معنى دینیاً، أکثر منه فلسفیاً.

عند الصوفیة المسلمین

منذ تحول اللوغوس إلى معنى دینی، وُجد خصوصا عند الصوفیة المسلمین، بخاصة عند ابن عربی.

هناکَ مِن المعاصرین ـ وهو الدکتور حسن ظاظا فی کتابه (اللسان والإنسان مدخل إلى معرفة اللغة) ـ ذهب إلى القول باضطراب القدماء حول اشتقاق کلمة اللغة، وأنّه لا یوجد شاهدٌ واحدٌ على استعمال العرب لکلمة اللغة بهذا المعنى العلمی الذی نعنیه، ثم قررَ أنَّ أصل کلمة (لغة) یونانی غیر عربی، وهو کلمة (لوغوس)، التی تعنی بالیونانیة الکلمة أو الکلام.

عند الفلاسفة المحدثین

لم یعد لـ اللوغوس مکان عند المحدثین، اللهم إلا على سبیل التعبیر الدینی عن بعض الإتجاهات، کما هو موجود عند فتشه Fichte فی کتابه " المدخل إلى الحیاة السعیدة" حین استشهد بمطلع إنجیل یوحنا للتدلیل على الاتفاق بین مثالیته وبین المسیحیة، تاهعلخمالخلکنه یرى فیی اللوغوس أنه هو " الأنا ".

مراجع ومصادر

موسوعة الفلسفة، الدکتور عبد الرحمن بدوی، المؤسسة العربیة للدراسات والنشر ط 1 1984، الجزء الثانی.
تصنیفات: مفاهیم فی نظریة المعرفة لغة مفاهیم فی المنطق بلاغة فلسف ةمصطلحات فلسفیة

قس عبری

לוגו (בעברית: סמליל) הוא אלמנט גרפי, איור או עיבוד טקסט שנוצר או עובד במטרה לסמל ולייצג גורם מסוים (בדרך כלל, ארגון או מוצר) ולהיות מזוהה עימו בתודעת הציבור.

ברוב המקרים, ילווה הלוגו במלל. לעתים, ישולב המלל כחלק מהאלמנט הגרפי ולעתים הלוגו יכיל טקסט בלבד, ללא אובייקט גרפי נלווה.

הלוגו מופיע על נייר המכתבים של הארגון, על המוצרים שלו, על המבנים שבהם הוא שוכן, על מדי עובדיו ובמקומות נוספים שבהם יש לזהות את הארגון.
תוכן עניינים
עקרונות עיצוב הלוגו

העיצוב הגרפי של הלוגו הוא חלק מהליך מיתוג המוצר, הארגון או החברה, ועל-כן על הלוגו לשדר ערכים מסוימים שיובנו בבהירות וכהלכה בקרב הצרכנים. דוגמה לכך הוא לוגו ה"סווש" של נייקי, אשר נועד להתחבר בתודעת הצרכן למהירות ולפיכך לבטא גם הצלחה והישגיות. דוגמה נוספת מהווה הלוגו של ויקיפדיה העברית, המבוסס על הלוגו של ויקיפדיה באנגלית, ונועד להעביר את הרעיון של עבודה שיתופית כלל-עולמית ליצירת דבר שלם. הלוגו משמש את הוויקיפדיות השונות בכל השפות, כאשר האלמנט המשתנה הוא הכיתוב מתחת לסמל הכדור בהתאם לשפה.

דוד טרטקובר, המעצב של הלוגו של תנועת "שלום עכשיו", תיאר את ייחודו של הלוגו ‏‏:

החידוש שהיה בלוגו "שלום עכשיו" היה השילוב של שני גופנים, קורן ב"שלום" וחיים ב"עכשיו", דבר שהיה מנוגד לכל מה שהתחנכתי עליו בבית הספר לעיצוב באנגליה. החיבור יצר את הזכירות ואת הנוכחות של הלוגו. דווקא החיבור בין אות תנ"כית מסורתית (ב"שלום") לבין הפונט חיים שמן (ב"עכשיו") שזו אות של כותרות בצהרונים, חילונית במובהק, יצר את הקליטות. גם החלוקה לשני צבעים, שחור ואדום, שהם צבעי המהפכה וצבעי הקונסטרוקטיוויזם הרוסי, יצרה בולטות שקיימת עד היום בסמל.

שינוי הלוגו

לעתים מחליט הארגון לשנות את הלוגו שלו, כחלק משינוי נרחב יותר שעובר הארגון, כגון שינוי בעלות, במסגרת מהלך לרענון תדמית הארגון או כתוצאה ממיזוג חברות. שינוי זה כרוך לעתים בהשקעה רבה:

החלפת נייר המכתבים, מעטפות, אריזות מוצרים וכדומה, שעליהם מודפס הלוגו.
החלפת הלוגו המופיע בחזית סניפי הארגון, על כלי רכב שלו, על בגדי עבודה של עובדיו וכדומה.
פעולת מיתוג שתחדיר את הלוגו החדש לתודעת הלקוחות.

הלוגו של שירותי בריאות כללית מוטבע בגדר המקיפה את המרכז הרפואי האוניברסיטאי סורוקה בבאר שבע

הלוגו של בנק לאומי מוצג פעמים אחדות בחזית הסניף

ראו גם

סמל
מותג
בלי לוגו
הלוגו של גוגל
סימן מסחר - על ההיבטים החוקיים

קישורים חיצוניים

אורנה יפת, חיות בשיווק: בעלי חיים כמקדמי מכירות, באתר ynet‏, 16 במרץ 2007 - על חיות המשמשות סמלילי חברות
גל מור, אז והיום: איך נראו הלוגואים של חמש חברות ידועות, באתר נענע10, 4 במרץ 2011; במקור, מתוך הבלוג "חורים ברשת"
מה מסתתר מאחורי הלוגו?, באתר כלכליסט, 30 באוגוסט 2011
סמליל - ברנדינג בעברית - אתר המסקר ענייני לוגואים ועיצוב גרפי בישראל, בעבר ובהווה

ויקישיתוף מדיה וקבצים בנושא לוגו בוויקישיתוף
הערות שוליים

^ לוגו "שלום עכשיו", באתר הארץ, 26 באפריל 2006

קטגוריות:

סמלים
עיצוב גרפי


قس کوردی

لۆگۆس زاراوەیەکی گرنگە لە فەلسەفە، دەروونناسی، ڕەوانبێژی، و لە ئاییندا. ھیراکلیتس (٥٣٥ ھەتا ٤٧٥ی پێش زایین) ئەم زاراوەیەی ھێنایە ناو فەلسەفەی ڕۆژئاوایییەوە بە واتای سەرچاوە و تەکووزیی بنەڕەتیی گەردوون.
لۆگۆس لە فەلسەفەی یۆنانیدا بنەمایەکی ئەقلانییە کە گرێدراوی ھێزە فۆرم خولقێنەرەکانە. لەلای ھیراکلیتس، لۆگۆس یاسای گەردوونییە. لەلای ئەرەستوو، لۆگۆس شتێکە کە پەیوەندیی بە ناواخنی پێناسە ئەقڵانییەکانەوە ھەیە. لەکاتێکدا ستۆیکەکان لۆگۆسیان کردۆتە مرۆڤ و بە ھاوتای ڕۆحی خوایانەی جیھان دایدەنێن. دواتریش ئایینی مەسیحی لۆگۆس دەکاتە وشەی خوا، کە دواتر دەبێتە ھۆی دروستبوونی جەستەی مرۆڤ و جەستەی کوڕی خوا (مەسیح).
سەرچاوەکان

↑ فەرهەنگی سۆفیا، لاپەرەی ٧٢.
پۆل: بابەتە فەلسەفییەکان

قس ترکی استانبولی

Logos sözcüğü Yunanca’da us ile kavrama anlamındadır. Ve duyguları kavrama anlamındaki pathos sözcüğü karşılığında kullanır. Kah anlamıyla ilgili olarak us ve bu usa dayanan söz, yasa, düzen, bilgi anlamlarını dile getirir.
MÖ 5. yüzyılda Herakleitos logos’u evreni düzenli bir bütün olarak kuran ve hareket ettiren ussal ilke biçiminde tanımlamıştır. Buna göre logos, hem oluşumların altında yatan ve onları biçimlendiren düzen ilkesi hem de evrenin böyle bir düzen olarak kavranmasında belirleyici olan bilgi ilkesiydi; evrenin kavranması belirli orantılara yani karşılıklı ilişki içindeki yas niteliğinde bağlantılara göre gerçekleşiyordu. Bu anlamıyla logos özellikle rastlantı ve gelişigüzelliğin karşıtıdır.
Herakleitos’un verdiği anlam Anaksagoras’ın baş kavramı olan “nous” dan farklıdır. Nous bir düzenleyici olarak evrenden önce de vardır ve evrene dışardan gelir, logos ise evrenle birliktedir ve evrensel oluşun içindedir.
Herakleitos her şey çıkar geçer der; evrende kalıcı olan hiçbir şey yoktur. Bu sürekli evrensel değişiklilik logos için düzenlenmiştir. Logos yasasına göre olup örtmektedir.
Platon’a göre bilgi, logosta temelleri idealar hem düşünceler hem de bu düşüncelerin ilkesiz sonsuz nesneleridir. Düşünce ile nesne arasındaki özdeşlik bu yüzdendir, yani düşünce nesnesinde her ikisi de idealarda temellendiği için uygundur.
Aristotalese göre Logos akıl, iletişim ve eylemin toplamıdır. Aklın açığa çıkarılması bu üçü sayesinde olur. Bunlar bir insanda yoksa onda akıl da yoktur. Şeylerin nasıl ve neden oldukları gibi oluştuğunu, şeylerin nasıl ve neden oldukları gibi kalmadıkları soruları Aristotales için önemlidir ve bu soruların cevapları aklımızda vardır. Aklımızın olmasını da Logos sağlar. Aklı Logos yardımıyla açığa çıkarırız.
Logosun farklı anlamları

Logos eski Yunanca’daki legein sözcüğünden türetilmiş olup, Herakleitostan (Heraklit, İ.Ö. 550-480) beri felsefede, gnostisizmde, ezoterizmde ve teozofide farklı anlamlarda kullanılmış bir terimdir. Farklı dönem ve çevrelerde farklı anlamlarda kullanılmış bir sözcüktür. Bu farklı anlamlarından bazıları söz, sözün anlamı, kavram, akıl ile kavrama (duygusal kavrama anlamındaki pathos sözcüğünün karşıtı olarak), akıl, bir şeyi anlaşılır kılan mantıksal temel, mantıksal olanın birliği, bilim ilkesi, insan ruhunun şuuruyla ilgili öz-bilgi ya da cevherî bilgi, düşünce, mânâ, varlık nedeni, ilk neden, gerekçe, kainatın yasaları, doğa yasaları, ilâhî ve evrensel düzen ve yasaları, İlâhî İrade, Tanrısal Fikir (Müteal Fikir), evrensel zorunluluktur.
Sözcüğü Grekçe’de felsefi bir kavramı belirtmek üzere ilk kez kullanan Efes’li filozof Herakleitos, terimi, her şeyi yöneten değişmez yasa (logos) ya da yasalar (logoi), evreni düzenli bir bütün olarak kuran ve hareket ettiren, evrenin düzenini sağlayan evrensel yasalar, evrenin temeli olan evrensel zorunluluk olarak ifade eder.
Ayrıca bakınız

İlahi İrade Yasaları
Nous
g t d Teoloji
Kategoriler: Vikipedi düzenle Nisan 2009Felsefi kavramlar

قس انگلیسی

Logos ( /ˈloʊɡɒs/, UK /ˈlɒɡɒs/, or US /ˈloʊɡoʊs/; Greek: λόγος, from λέγω lego "I say") is an important term in philosophy, psychology, rhetoric, and religion. Originally a word meaning "a ground", "a plea", "an opinion", "an expectation", "word," "speech," "account," "reason," it became a technical term in philosophy, beginning with Heraclitus (ca. 535–475 BC), who used the term for a principle of order and knowledge.
Ancient philosophers used the term in different ways. The sophists used the term to mean discourse, and Aristotle applied the term to refer to "reasoned discourse" or "the argument" in the field of rhetoric. The Stoic philosophers identified the term with the divine animating principle pervading the Universe.
Under Hellenistic Judaism, Philo (ca. 20 BC–AD 50) adopted the term into Jewish philosophy. The Gospel of John identifies the Logos, through which all things are made, as divine (theos), and further identifies Jesus as the incarnate Logos.
Although the term "Logos" is widely used in this Christian sense, in academic circles it often refers to the various ancient Greek uses, or to post-Christian uses within contemporary philosophy, Sufism, and the analytical psychology of Carl Jung.
Contents
Etymology and linguistic issues

In ordinary, non-technical Greek, logos had a semantic field extending beyond "word" to notions such as language, talk, statement, speech, conversation, tale, story, prose, proposition, and principle; and also thought, reason, account, consideration, esteem, due relation, proportion, and analogy.
Despite the conventional translation as "word," it is not used for a word in the grammatical sense; instead, the term lexis (λέξις) was used. However, both logos and lexis derive from the same verb legō (λέγω), meaning "to count, tell, say, speak".
Philo distinguished between logos prophorikos (the uttered word) and the logos endiathetos (the word remaining within). The Stoics also spoke of the logos spermatikos (the generative principle of the Universe), which is not important in the Biblical tradition, but is relevant in Neoplatonism. Early translators from Greek, like Jerome in the 4th century, were frustrated by the inadequacy of any single Latin word to convey the Logos expressed in the Gospel of John. The Vulgate Bible usage of in principio erat verbum was thus constrained to use the perhaps inadequate noun verbum for word, but later romance language translations had the advantage of nouns such as le mot in French. Reformation translators took another approach. Martin Luther rejected Zeitwort (verb) in favor of Wort (word), for instance, although later commentators repeatedly turned to a more dynamic use involving the living word as felt by Jerome and Augustine.
In English, logos is the root of the "-logy" suffix (e.g., geology).
Ancient Greek philosophy

Heraclitus
The writing of Heraclitus was the first place where the word logos was given special attention in ancient Greek philosophy, although Heraclitus seems to use the word with a meaning not significantly different from the way it was used in ordinary Greek of his time. For Heraclitus logos provided the link between rational discourse and the worlds rational structure.
This LOGOS holds always but humans always prove unable to understand it, both before hearing it and when they have first heard it. For though all things come to be in accordance with this LOGOS, humans are like the inexperienced when they experience such words and deeds as I set out, distinguishing each in accordance with its nature and saying how it is. But other people fail to notice what they do when awake, just as they forget what they do while asleep.
—Diels-Kranz, 22B1
For this reason it is necessary to follow what is common. But although the LOGOS is common, most people live as if they had their own private understanding.
—Diels-Kranz, 22B2
Listening not to me but to the LOGOS it is wise to agree that all things are one.
—Diels-Kranz, 22B50
What logos means here is not certain: it may mean reason or explanation in the sense of an objective cosmic law; or it may signify nothing more than saying or wisdom. Yet, an independent existence of a universal logos was clearly suggested by Heraclitus.
Aristotles rhetorical logos


Aristotle, 384–322 BC.
Following one of the other meanings of the word, Aristotle, in the Ars Rhetorica, gave logos a different technical definition as argument from reason, one of the three modes of persuasion (the other two modes are pathos (Greek: πάθος), persuasion by means of emotional appeal: "putting the hearer into a certain frame of mind", and ethos (ἦθος), persuasion through convincing listeners of ones "moral character.") According to Aristotle, logos relates to "the speech itself, in so far as it proves or seems to prove." In the words of Paul Rahe:
For Aristotle, logos is something more refined than the capacity to make private feelings public: it enables the human being to perform as no other animal can; it makes it possible for him to perceive and make clear to others through reasoned discourse the difference between what is advantageous and what is harmful, between what is just and what is unjust, and between what is good and what is evil.
—
Logos, pathos, and ethos can all be appropriate at different times. Arguments from reason (logical arguments) have some advantages, namely that data are (ostensibly) difficult to manipulate, so it is harder to argue against such an argument; and such arguments make the speaker look prepared and knowledgeable to the audience, enhancing ethos.needed On the other hand, trust in the speaker, built through ethos, enhances the appeal of arguments from reason.
Robert Wardy suggests that what Aristotle rejects in supporting the use of logos "is not emotional appeal per se, but rather emotional appeals that have no bearing on the issue, in that the pathē they stimulate lack, or at any rate are not shown to possess, any intrinsic connection with the point at issue – as if an advocate were to try to whip an anti-Semitic audience into a fury because the accused is Jewish; or as if another in drumming up support for a politician were to exploit his listenerss reverential feelings for the politicians ancestors."
Stoics
In Stoic philosophy, which began with Zeno of Citium c. 300 BC, the logos was the active reason pervading and animating the universe. It was conceived of as material, and is usually identified with God or Nature. The Stoics also referred to the seminal logos, ("logos spermatikos") or the law of generation in the universe, which was the principle of the active reason working in inanimate matter. Humans, too, each possess a portion of the divine logos.
The Stoics took all activity to imply a Logos, or spiritual principle. As the operative principle of the world, to them, the Logos was anima mundi, a concept which later influenced Philo of Alexandria, although he derived the contents of the term from Plato.
Logos in Hellenistic Judaism

In the Septuagint the term logos is used for the word of God in the creation of heaven in Psalm 33:6, and in some related contexts.
Philo of Alexandria
Philo (20 BC – 50 AD), a Hellenized Jew, used the term Logos to mean an intermediary divine being, or demiurge. Philo followed the Platonic distinction between imperfect matter and perfect idea, and therefore intermediary beings were necessary to bridge the enormous gap between God and the material world. The Logos was the highest of these intermediary beings, and was called by Philo "the first-born of God." Philo also wrote that "the Logos of the living God is the bond of everything, holding all things together and binding all the parts, and prevents them from being dissolved and separated."
The Platonic Ideas were located within the Logos, but the Logos also acted on behalf of God in the physical world. In particular, the Angel of the Lord in the Hebrew Bible (Old Testament) was identified with the Logos by Philo, who also said that the Logos was Gods instrument in the creation of the universe.
Christianity

Christ the Logos
Main article: Logos (Christianity)


In principio erat verbum, Latin for In the beginning was the Word, from the Clementine Vulgate, Gospel of John, 1:1–18.
The Christian concept of the Logos is derived from the first chapter of the Gospel of John, where the Logos (often translated as “Word”) is described in terms that resemble, but likely surpass, the ideas of Philo:
In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of men. The light shines in the darkness, but the darkness has not understood it.
—
John also explicitly identifies the Logos with Jesus:
The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth. John testifies concerning him. He cries out, saying, "This was he of whom I said, He who comes after me has surpassed me because he was before me."
—
Christians who profess belief in the Trinity often consider John 1:1 to be a central text in their belief that Jesus is God, in connection with the idea that the Father, Jesus, and the Holy Spirit are equals. As theologian Frank Stagg writes:
As the Logos, Jesus Christ is God in self-revelation (Light) and redemption (Life). He is God to the extent that he can be present to man and knowable to man. The Logos is God,1:1 ... Yet the Logos is in some sense distinguishable from God, for "the Logos was with God."1:1 God and the Logos are not two beings, and yet they are also not simply identical. ... The Logos is God active in creation, revelation, and redemption.
—
"God" or "a god"
Main article: John 1:1
The last four words of John 1:1 (Greek: θεὸς ἦν ὁ λόγος, literally "God was the Logos," or "God was the Word") have been a particular topic of debate within Christianity. In this construct, the subject (the Logos) and the complement (God) both appear in the nominative case, and the complement is therefore usually distinguished by dropping any article, and moving it before the verb. Grammatically, the phrase could therefore read either "the Word was God" or "the Word was a god." Different translators decide to add it or to not add it. However, according to a grammatical construction known as Colwells Rule, the predicate of a predicate nominative should not be considered indefinite unless the context mandates it. Since "God" (Greek: θεὸς, theos) is the predicate in the predicate nominative construction, it is unlikely that the noun "God" is indefinite (requiring "a god" rather than "God"). Early New Testament manuscripts did not distinguish upper and lower case, although many scholars see the movement of "God" to the front of the clause as indicating an emphasis more consistent with "the Word was God." Some translations, such as An American Translation and Moffatt, New Translation, preserve a sense of ambiguity with "the Word was divine." Related translations have also been suggested, such as "what God was the Word also was."
While "the Word was God" is by far the most common English translation, non-Trinitarian groups such as the Jehovahs Witnesses (in the New World Translation and their edition of the Emphatic Diaglott) and Unitarians (in Thomas Belshams modification of William Newcomes version) translate "the Word was a god."
Early Christian writers
Following John 1, the early Christian apologist Justin Martyr (c 150) identified Jesus as the Logos. Like Philo, Justin also identified the Logos with the Angel of the Lord, and used this as a way of arguing for Christianity to Jews:
I shall give you another testimony, my friends, from the Scriptures, that God begot before all creatures a Beginning, was a certain rational power from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos;
—
In his First Apology, Justin used the Stoic concept of the Logos as a way of arguing for Christianity to non-Jews. Since a Greek audience would accept this concept, his argument could concentrate on identifying this Logos with Jesus. However, Justin does not go so far as to articulate a fully consistent doctrine of the Logos.
Rhema and logos

The word logos has been used in different senses along with Rhema. Both Plato and Aristotle used the term logos along with rhema to refer to sentences and propositions.
The Septuagint translation of the Hebrew Bible into Greek uses the terms Rhema and Logos as equivalents and uses both for the Hebrew word Dabar, as the Word of God.
Some modern usage in Christian Theology distinguishes Rhema from Logos (which here refers to the written scriptures) while Rhema refers to the revelation received by the reader from the Holy Spirit when the Word (Logos) is read, although this distinction has been criticized.
Neoplatonism



Plotinus with his disciples.
Neoplatonist philosophers such as Plotinus (204/5–270 AD) used the term "Logos" in ways that drew on Plato and the Stoics, but the term Logos was interpreted in different ways throughout Neoplatonism, and similarities to Philos concept of Logos appear to be accidental. The Logos was a key element in the meditations of Plotinus regarded as the first Neoplatonist. Plotinus referred back to Heraclitus and as far back as Thales in interpreting Logos as the principle of meditation, existing as the interrelationship between the Hypostases (The One, Spirit (nous) and Soul).
Plotinus used a trinity concept that consisted of "The One", the "Spirit" and "Soul". The comparison with the Christian Trinity is inescapable, but for Plotinus these were not equal and "The One" was at the highest level, with the "Soul" at the lowest. For Plotinus, the relationship between the three elements of his trinity is conducted by the outpouring of Logos from the higher principle, and eros (loving) upward from the lower principle. Plotinus relied heavily on the concept of Logos, but no explicit references to Christian thought can be found in his works, although there are significant traces of them in his doctrine.needed Plotinus specifically avoided using the term Logos to refer to the second person of his trinity. However, Plotinus influenced Victorinus who then influenced Augustine of Hippo. Centuries later, Carl Jung acknowledged the influence of Plotinus in his writings.
Victorinus differentiated between the Logos interior to God and the Logos related to the world by creation and salvation.
Augustine of Hippo, often seen as the father of medieval philosophy, was also greatly influenced by Plato and is famous for his re-interpretation of Aristotle and Plato in the light of early Christian thought. A young Augustine experimented with, but failed to achieve ecstasy using the meditations of Plotinus. In his Confessions Augustine described Logos as the Divine Eternal Word, by which he, in part, was able to motivate the early Christian thought throughout the Greek-influenced world (of which the Latin speaking West was a part) Augustines Logos had taken body in Christ, the man in whom the logos (i.e. veritas or sapientia) was present as in no other man.
Sufism



Ibn Arabi, 1165–1240.
The concept of Logos in Sufism is used to relate the "Uncreated" (God) to the "Created" (man). In Sufism, for the Deist, no contact between man and God can be possible without the Logos. The Logos is everywhere and always the same, but its personification is "unique" within each region. Jesus and Muhammad are seen as the personifications of the Logos, and this is what enables them to speak in such absolute terms.
One of the boldest and most radical attempts to reformulate the Neoplatonic concepts into Sufism arose with the philosopher Ibn Arabi, who traveled widely in Spain and North Africa. His concepts were expressed in two major works The Ringstones of Wisdom (Fusus al-Hikam) and The Meccan Illuminations (Al-Futūḥāt al-Makkiyya). To Ibn Arabi, every prophet corresponds to a reality which he called a Logos (Kalimah), as an aspect of the unique Divine Being. In his view the Divine Being would have for ever remained hidden, had it not been for the prophets, with Logos providing the link between man and divinity.
Ibn Arabi seems to have adopted his version of the Logos concept from Neoplatonic and Christian sources, although (writing in Arabic rather than Greek) he used more than twenty different terms when discussing it. For Ibn Arabi, the Logos or "Universal Man" was a mediating link between individual human beings and the divine essence.
Other Sufi writers also show the influence of the Neoplatonic Logos. In the 15th century ʻAbd al-Karim al-Jili introduced the Doctrine of Logos and the Perfect Man. For al-Jili the perfect man (associated with the Logos or the Holy Prophet) has the power to assume different forms at different times, and appear in different guises.
Jungs analytical psychology



A 37 year old Carl Jung in 1912.
Carl Jung contrasted the critical and rational faculties of logos with the emotional, non-reason oriented and mythical elements of eros. In Jungs approach, logos vs eros can be represented as "science vs mysticism", or "reason vs imagination" or "conscious activity vs the unconscious".
For Jung, logos represented the masculine principle of rationality, in contrast to its female counterpart, eros:
Woman’s psychology is founded on the principle of Eros, the great binder and loosener, whereas from ancient times the ruling principle ascribed to man is Logos. The concept of Eros could be expressed in modern terms as psychic relatedness, and that of Logos as objective interest.
—
Jung attempted to equate logos and eros, his intuitive conceptions of masculine and feminine consciousness, with the alchemical Sol and Luna. Jung commented that in a man the lunar anima and in a woman the solar animus has the greatest influence on consciousness. Jung often proceeded to analyze situations in terms of "paired opposites", e.g. by using the analogy with the eastern yin and yang and was also influenced by the Neoplatonics.
In his book Mysterium Coniunctionis Jung made some important final remarks about anima and animus:
In so far as the spirit is also a kind of "window on eternity"... it conveys to the soul a certain influx divinus... and the knowledge of a higher system of the world, wherein consists precisely its supposed animation of the soul.
And in this book Jung again emphasized that the animus compensates eros, while the anima compensates logos.
See also

Philosophy portal
Al-Insān al-Kāmil
Christianity
Dabar
Epeolatry
Logic
Logocracy
Nous
Parmenides
Rhema
Shabda
Sophia
Spirituality
References

^ a b c Henry George Liddell and Robert Scott, An Intermediate Greek–English Lexicon: logos, 1889.
^ Entry λόγος at LSJ online.
^ Cambridge Dictionary of Philosophy (2nd ed): Heraclitus, 1999.
^ a b Paul Anthony Rahe, Republics Ancient and Modern: The Ancien Régime in Classical Greece, University of North Carolina Press, 1994, ISBN 0-8078-4473-X, p. 21.
^ Rapp, Christof, "Aristotles Rhetoric", The Stanford Encyclopedia of Philosophy (Spring 2010 Edition), Edward N. Zalta (ed.)
^ a b Cambridge Dictionary of Philosophy (2nd ed): Philo Judaeus, 1999.
^ May, Herbert G. and Bruce M. Metzger. The New Oxford Annotated Bible with the Apocrypha. 1977.
^ a b Henry George Liddell and Robert Scott, An Intermediate Greek–English Lexicon: lexis, 1889.
^ Henry George Liddell and Robert Scott, An Intermediate Greek–English Lexicon: legō, 1889.
^ Adam Kamesar (2004). "The Logos Endiathetos and the Logos Prophorikos in Allegorical Interpretation: Philo and the D-Scholia to the Iliad". Greek, Roman, and Byzantine Studies (GRBS) 44: 163–181.
^ David L. Jeffrey (1992). A Dictionary of Biblical Tradition in English Literature. Grand Rapids, Michigan, USA: Wm. B. Eerdmans Publishing Co. p. 459. ISBN 0-8028-3634-8.
^ David L. Jeffrey (1992). A Dictionary of Biblical Tradition in English Literature. Grand Rapids, Michigan, USA: Wm. B. Eerdmans Publishing Co. p. 460. ISBN 0-8028-3634-8.
^ Oxford Dictionary definition: -logy repr. F. -logie, medL. -logia, Gr. -logíā, which is partly f. lógos discourse, speech, partly f. log-, var. of leg-, légein speak; hence derivs. in -logia mean either
^ F.E. Peters, Greek Philosophical Terms, New York University Press, 1967.
^ W. K. C. Guthrie, A History of Greek Philosophy, vol. 1, Cambridge University Press, 1962, pp. 419ff.
^ The Shorter Routledge Encyclopedia of Philosophy
^ Translations from Richard D. McKirahan, Philosophy before Socrates, Hackett, 1994.
^ Handboek geschiedenis van de wijsbegeerte 1, Article by Jaap Mansveld & Keimpe Algra, P41
^ W. K. C. Guthrie, The Greek Philosophers: From Thales to Aristotle, Methuen, 1967, p. 45.
^ a b c Aristotle, Rhetoric, in Patricia P. Matsen, Philip B. Rollinson, and Marion Sousa, Readings from Classical Rhetoric, SIU Press, 1990, ISBN 0-8093-1592-0, p. 120.
^ In the translation by W. Rhys Roberts, this reads "the proof, or apparent proof, provided by the words of the speech itself."
^ Eugene Garver, Aristotles Rhetoric: An art of character, University of Chicago Press, 1994, ISBN 0-226-28424-7, p. 114.
^ Garver, p. 192.
^ Robert Wardy, "Mighty Is the Truth and It Shall Prevail?", in Essays on Aristotles Rhetoric, Amélie Rorty (ed), University of California Press, 1996, ISBN 0-520-20228-7, p. 64.
^ Tripolitis, A., Religions of the Hellenistic-Roman Age, pages 37–38. Wm. B. Eerdmans Publishing.
^ Studies in European Philosophy, by James Lindsay, 2006, ISBN 1-4067-0173-4, page 53
^ a b c d Frederick Copleston, A History of Philosophy, Volume 1, Continuum, 2003, pp. 458–462.
^ Philo, De Profugis, cited in Gerald Friedlander, Hellenism and Christianity, P. Vallentine, 1912, pp. 114–115.
^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "John" p. 302–310
^ John 1:1–5, NIV (BibleGateway).
^ John 1:14–15, NIV (BibleGateway).
^ Frank Stagg, New Testament Theology, Broadman, 1962. ISBN 978-0-8054-1613-8
^ a b c J.W. Wenham, The Elements of New Testament Greek, Cambridge University Press, 1965, p. 35.
^ Leon Morris, The Gospel According to John, Eerdmans, 1995, p. 68, ISBN 0-8028-2504-4.
^ Young, Richard (1994). Intermediate New Testament Greek. Nashville: Broadman & Holman Publishers. pp. 64–65. ISBN 0-8054-1059-7. "A definite predicate nominative has the article when it follows the verb; it does not have the article when it precedes the verb."
^ William Hendriksen, The Gospel of John, The Banner of Truth Trust, 1959, p. 71.
^ William D. Mounce, Basics of Biblical Greek, 2nd ed, Zondervan, 2003, pp. 27–28.
^ F. F. Bruce, Frederick Fyvie Bruce, The Gospel of John, Eerdmans , 1994, p. 31, ISBN 0-8028-0883-2.
^ D. A. Carson, The Gospel According to John, Eerdmans , 1991, p. 117, ISBN 0-8028-3683-6.
^ Innvista: An American Translation (Smith-Goodspeed).
^ Innvista: Moffatt, New Translation.
^ Francis J. Moloney and Daniel J. Harrington, The Gospel of John, Liturgical Press, 1998, p. 35. ISBN 0-8146-5806-7.
^ e.g. King James Version, Revised Standard Version, New American Standard Bible, New International Version, New Living Translation, English Standard Version, and Youngs Literal Translation, with even more emphatic translations being "the Word was God Himself" (Amplified Bible) or "the Word ... was truly God" (Contemporary English Version).
^ New World Translation.
^ As distributed by the Watch Tower Society, the Emphatic Diaglott has "a god was the Word." In the original 1865 edition, this can be found in the interlinear, but the English text has "the LOGOS was God."
^ The New Testament: in an improved version upon the basis of Archbishop Newcomes new translation, with a corrected text, and notes critical and explanatory.
^ a b c Erwin R. Goodenough, The Theology of Justin Martyr, BiblioBazaar, LLC, 2009, pp. 139–175. ISBN 1-113-91427-0.
^ Catholic Encyclopedia: St. Justin Martyr.
^ Justin Martyr, Dialogue with Trypho, Chapter 61.
^ General linguistics by Francis P. Dinneen 1995 ISBN 0-87840-278-0 page 118
^ The history of linguistics in Europe from Plato to 1600 by Vivien Law 2003 ISBN 0-521-56532-4 page 29
^ Theological dictionary of the New Testament, Volume 1 by Gerhard Kittel, Gerhard Friedrich, Geoffrey William Bromiley 1985 ISBN 0-8028-2404-8 page 508
^ The International Standard Bible Encyclopedia: Q-Z by Geoffrey W. Bromiley 1995 ISBN 0-8028-3784-0 page 1102
^ Old Testament Theology by Horst Dietrich Preuss, Leo G. Perdue 1996 ISBN 0-664-21843-1 page 81
^ What Every Christian Ought to Know by Adrian Rogers 2005 ISBN 0-8054-2692-2 page 162
^ The Identified Life of Christ by Joe Norvell 2006 ISBN 1-59781-294-3 page
^ Holy Spirit, Teach Me by Brenda Boggs 2008 ISBN 1-60477-425-8 page 80
^ The Fight of Every Believer by Terry Law ISBN 1-57794-580-8 page 45
^ James T. Draper and Kenneth Keathley, Biblical Authority, Broadman & Holman, 2001, ISBN 0-8054-2453-9, p. 113.
^ John F. MacArthur, Charismatic Chaos, Zondervan, 1993, ISBN 0-310-57572-9, pp. 45–46.
^ Michael F. Wagner, Neoplatonism and Nature: Studies in Plotinus Enneads, Volume 8 of Studies in Neoplatonism, SUNY Press, 2002, ISBN 0-7914-5271-9, pp. 116–117.
^ John M. Rist, Plotinus: The road to reality, Cambridge University Press, 1967, ISBN 0-521-06085-0, pp. 84–101.
^ Between Physics and Nous: Logos as Principle of Meditation in Plotinus The journal of neoplatonic studies, Volumes 7-8, 1999, page 3
^ Handboek Geschiedenis van de Wijsbegeerte I, Article by Carlos Steel
^ The journal of neoplatonic studies, Volumes 7-8, Institute of Global Cultural Studies, Binghamton University, 1999, P16
^ Ancient philosophy by Anthony Kenny 2007 ISBN 0-19-875272-5 page 311
^ The Enneads by Plotinus, Stephen MacKenna, John M. Dillon 1991 ISBN 0-14-044520-X page xcii
^ Neoplatonism in Relation to Christianityby Charles Elsee 2009 ISBN 1-116-92629-6 pages 89–90
^ The Westminster Dictionary of Christian Theology edited by Alan Richardson, John Bowden 1983 ISBN 0-664-22748-1 page 448
^ Jung and aesthetic experience by Donald H. Mayo, 1995 ISBN 0-8204-2724-1 page 69
^ Theological treatises on the Trinity, by Marius Victorinus, Mary T. Clark, page 25
^ Neoplatonism and christian thought (Volume 2), By Dominic J. OMeara, page 39
^ Hans Urs von Balthasar, Christian meditation Ignatius Press ISBN 0-89870-235-6 page 8
^ Confessions, Augustine, P130
^ Handboek Geschiedenis van de Wijsbegeerte I, Article by Douwe Runia
^ De immortalitate animae of Augustine: text, translation and commentary, By Saint Augustine (Bishop of Hippo.), C. W. Wolfskeel, introduction
^ Sufism: love & wisdom by Jean-Louis Michon, Roger Gaetani 2006 ISBN 0-941532-75-5 page 242
^ Sufi essays by Seyyed Hossein Nasr 1973 ISBN 0-87395-233-2 page 148
^ Biographical encyclopaedia of Sufis by N. Hanif 2002 ISBN 81-7625-266-2 page 39
^ Charles A. Frazee, "Ibn al-Arabī and Spanish Mysticism of the Sixteenth Century," Numen 14 (3), Nov 1967, pp. 229–240.
^ J.T. Little, "Al-Insān al-Kāmil: The perfect man according to Ibn al-Arabī," The Muslim World, 1987, Vol. 77, pp. 43–54: "Ibn al-Arabi uses no less than twenty-two different terms to describe the various aspects under which this single Logos may be viewed."
^ Robert J. Dobie, Logos & Revelation: Ibn Arabi, Meister Eckhart, and mystical hermeneutics, Catholic University of America Press, 2009, ISBN 0-8132-1677-X, p. 225.
^ Edward Henry Whinfield, Masnavi I Manavi: The spiritual couplets of Maulána Jalálu-d-Dín Muhammad Rúmí, Routledge, 2001 (originally published 1898), ISBN 0-415-24531-1, p. xxv.
^ Biographical encyclopaedia of Sufis by N. Hanif 2002 ISBN 81-7625-266-2 page 98
^ C.G. Jung and the psychology of symbolic forms by Petteri Pietikäinen 2001 ISBN 951-41-0857-4 page 22
^ Mythos and logos in the thought of Carl Jung by Walter A. Shelburne 1988 ISBN 0-88706-693-3 page 4
^ Carl Jung, Aspects of the Feminine, Princeton University Press, 1982, p. 65, ISBN 0-7100-9522-8.
^ Aspects of the masculine by Carl Gustav Jung, John Beebe page 85
^ Carl Gustav Jung: critical assessments by Renos K. Papadopoulos 1992 ISBN 0-415-04830-3 page 19
^ See the Neoplatonic section above.
^ The handbook of Jungian psychology: theory, practice and applications by Renos K. Papadopoulos 2006 ISBN 1-58391-147-2 page 118
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Categories: Christian philosophyChristologyConcepts in epistemologyConcepts in logicGreek loanwordsHeraclitusLanguageLanguage and mysticismRhetoricSingular GodStoicismTrinitarianismNames of God in ChristianityEnergy and instincts

قس آلمانی

Der griechische Ausdruck lógos (maskulin; griechisch λόγος; lateinisch verbum, hebräisch davar) verfügt über einen außerordentlich weiten Bedeutungsspielraum. Er wird unspezifisch im Sinne von Wort und Rede sowie deren Gehalt („Sinn“) gebraucht, bezeichnet aber auch das geistige Vermögen und was dieses hervorbringt (z. B. „Vernunft“) wie auch ferner ein allgemeineres Prinzip einer Weltvernunft oder eines Gesamtsinns der Wirklichkeit. Darüber hinaus existieren je nach Kontext noch spezifischere Verwendungen, beispielsweise als „Definition, Argument, Rechnung“ oder „Lehrsatz“. Auch philosophische und religiöse Prinzipien werden mit dem Ausdruck lógos bezeichnet, beispielsweise in den Fragmenten Heraklits und in Texten stoischer Philosophie sowie jüdisch-hellenistischer und christlicher Herkunft.
Das Lexem -log- findet sich auch im Namen der philosophisch-mathematischen Disziplin der Logik, in der Bezeichnung von Wissenschaften (z. B. Philologie) und in zahlreichen Fremdwörtern (z. B. Analogie).
Inhaltsverzeichnis
Begriffsgeschichte

Der Ausdruck Λόγος lógos bezeichnet in der Altgriechischen Sprache die (geschriebene) Rede im Sinne ihrer materiellen Basis aus Buchstaben, Wörtern, Syntagmen und Sätzen, in der griechischen Rhetorik die (gesprochene) Rede auch im Sinne ihres Aussagegehalts. Ein einschlägiges Wörterbuch bietet u. a. folgende Übersetzungen an: Sprechen, mündliche Mitteilung, Wort, Rede, Erzählung, Nachricht, Gerücht, (grammatikalischer) Satz, Ausspruch Gottes (NT), Befehl (NT), Weissagung (NT), Lehre (NT), Erlaubnis zum Reden, Beredsamkeit, aufgestellter Satz, Behauptung, Lehrsatz, Definition, Begriffsbestimmung, wovon die Rede ist, Sache, Gegenstand, das Berechnen, Rechenschaft, Rechnung, Rücksicht, Wertschätzung, Verhältnis, Vernunft.
Religion im Alten Ägypten
In Memphis entwickelte sich ein Schöpfungsmythos, nach dem Atum, der Sonnengott, von Ptah erschaffen wurde. Ptah gilt hier als Baumeister der Welt und erschuf Atum mit seinem Wort. Die Memphitische Theologie ist somit die erste, die sich auf den Logos bezieht.
Griechische Philosophie
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In den Fragmenten Heraklits hat der Ausdruck logos eine prominente Rolle und wird klassischerweise gedeutet als eine die Welt durchwirkende Gesetzmäßigkeit.
Platon abstrahiert den Ausdruck logos dann so weit, dass er mit der Bedeutung „Darstellung“ oder „Erklärung“ als philosophisches Vokabular nutzbar wird. Dabei ist im Dialog Theaitetos (201 d) der Gedanke leitend, dass nur das, was in erklärender (oder erklärbarer) Form sich als Teil des λόγος wiederfindet, Gegenstand des Wissens sein kann.
Aristoteles verwendet logos u. a. im Sinne von „Definition“.
Die Stoa sieht dann im Logos ein Vernunftprinzip des geordneten Kosmos, einen ruhenden Ursprung, aus dem alle Tätigkeit hervorgeht. Er konstituiere sowohl die „Kausalität“, als auch einen Tun-Ergehen-Zusammenhang. Als logos spermatikos („Vernunftkeim“) sei der Logos in jedem (insb. beseelten bzw. vernunftbegabten) Wesen anzutreffen. Cicero spricht u.a. von "mens mundi" (Weltgeist) bei seiner Beschreibung der stoischen Auffassung.
Für die Sophisten steht der Logos im Gegensatz zum Mythos, der darauf verzichtet, durch verstandesgemäße Beweise die Wahrheit seiner Behauptungen zu begründen.
Judentum
Im hellenistischen Judentum bezeichnet logos das ewige Denken des einen Gottes. Der göttliche Logos trete bei der Schöpfung aus Gott heraus.
Christentum
Der Ausdruck logos wird im sogenannten Prolog des Johannesevangeliums als „Wort Gottes“ verwendet.
Das Johannesevangelium (Joh 1,1 EU) beginnt mit den Worten:
Griechisch: ἐν ἀρχῇ ἦν ὁ Λόγος καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν καὶ Θεὸς ἦν ὁ Λόγος
Transkription: en archē ēn ho Logos kai ho Logos ēn pros ton Theon kai Theos ēn ho Logos
Lateinische Vulgata-Übersetzung: in principio erat Verbum et Verbum erat apud Deum et Deus erat Verbum
Deutsche Einheitsübersetzung: „Im Anfang war das Wort, und das Wort war bei Gott, und das Wort war Gott.“
Menge-Übersetzung: „Im Anfang war das Wort, und das Wort war bei Gott, und Gott (= göttlichen Wesens) war das Wort.“
Zürcher Bibel (2007): „Im Anfang war das Wort, der Logos, und der Logos war bei Gott, und von Gottes Wesen war der Logos.“
Konkordantes Neues Testament (KNT): „Zu Anfang war das Wort, und das Wort war zu Gott , und Gott war das Wort.“
Haubeck & von Siebenthal: Neuer sprachlicher Schlüssel zum griechischen NT: „ das Wort/ der Logos war Gott (d.h. seinem Wesen nach Gott)“
Jürgen Becker: Das Evangelium nach Johannes, Ökumenischer Taschenbuchkommentar zum Neuen Testament, Gütersloh u. Würzburg: „ ein Gott war der Logos“
Personifizierung des Logos als Christus, Definition als Gott
Im ersten Teil des Satzes („Im Anfang war das Wort, und das Wort war bei Gott“) wird der Logos eng an die Gottheit gebunden und könnte verstanden werden als Attribut oder eine eigenständige Person, die vor Erschaffung der Welt bei Gott bereits existent war (vgl. (Mi 5,1 EU; Mt 2,4-7 EU), oder etwas, das z.B. aus Gott ausfließen könnte (Emanation). Im zweiten Teil des Satzes, von vielen übersetzt als „das Wort war Gott“, nicht selten auch „von Gottes Wesen war der Logos“ (oder vergleichbar), mitunter ebenfalls „ein Gott war der Logos“, setzt der Autor des Johannes-Evangeliums den Logos mit Christus gleich, was vor allem im Kontext mit nachfolgenden Versen, v.a. Joh 1,14 EU und Joh 1,18 EU geschieht.
Dies wird gemäß der Dogmatik der Trinitätslehre von deren Anhängern als Menschwerdung Gottes betrachtet, Grundlage wiederum der röm.-kath. Verehrung von Maria als Mutter Gottes. Auch die nachfolgenden Worte „Und das Wort ward Fleisch und wohnte unter uns“ (Vers 14) werden von solchen gemäß diesem Grundsatz interpretiert. Die Betrachtung des biblischen Kontextes zur Verwendung des Begriffs Gott ergibt: Satan wird dort ebenfalls als Gott dieser Welt bezeichnet (2 Kor 4,4 EU; Joh 12,31 EU; Eph 2,2 EU), Mose als „Gott“ für Aaron und den ägyptischen Pharao (Ex 4,16 EU; Ex 7,1 EU). Weiterhin wird die Bezeichnung für sonstige Gottermächtigte verwendet (Joh 10,34-35 EU; Ps 82,6ff. EU). Aufgrund dessen sowie u.a. auch der Unsterblichkeit Gottes (1 Tim 6,16 EU, vgl. Jesu Tod am Kreuz), Jesu Gebeten zu Gott (u.a. Joh 17,3 EU; Hebr 7,25 EU; 1 Joh 2,1 EU) und nicht zuletzt seiner Salbung, also Ermächtigung durch Gott (Christus von griech. Christos „(Gott)Gesalbter), wird dies von Nichttrinitariern anders gesehen, da z.B. die Ermächtigung Jesu durch Gott (vgl. Hebr 1,9 EU) ihrer Ansicht nach der ewigen Allmacht Jesu aus sich selbst bzw. der Definition vom allmächtigen Gott klar widerspricht, während ermächtigter Gott für Jesus dem obigen biblischen Kontext nach zuträfe.
Charakterisierung und Handlung des Logos aus dem Kontext
انگلیسیlogos logus arabic egyptian lujus the whole wisdom of christ
عربیشعارات logus العربية المصرية لوجوس الحكمة الكاملة للمسيح