19-2-23
一、对复杂抽象事物的表达，古汉字从“感性具体”上升到“理性具体”
For the expression of complex abstract things, the ancient Chinese characters rose from "perceptual concrete" to "rational concrete".
不论是人类社会，还是自然界，都有许多的事物是人们不能够依照平常的认识能力，依靠人们对于事物的形象或者声音的把握来认识清楚事物的。因为这些事物是复杂的、抽象的事物，有的甚至是完全无影无形的事物，人们难以直接通过感官感觉到其形象和声音的；有些是人们甚至无法用人的感官去感知的事物。人们必须借助于大量的理性思维和科学认识，才能够逐步地去认识它们的。换言之，人们必须在对客观世界和主观世界的复杂抽象事物本质的认识上，对自己观察得到的有关事物的各种信息，进行一番去粗取精、去伪存真的改造制作过程，经过深刻的分析综合之后，才能够把这些事物的本质规律性认识清楚。而人们只有认识清楚事物的这些本质规律性，才能够科学准确地创造出科学表达事物的文字。
No matter in human society or in nature, there are many things that people can not understand clearly according to their ordinary cognitive ability, depending on their grasp of the image or sound of things. Because these things are complex, abstract things, some even completely invisible things, people can not directly through the senses to feel its image and sound; some people can not even use the human senses to perceive things. People must rely on a large number of rational thinking and scientific understanding, in order to gradually understand them. In other words, people have to deal with the complex abstract nature of the objective world and the subjective world. In terms of understanding, we can get a clear understanding of the essential regularity of these things only after a profound analysis and synthesis of all kinds of information about things observed by ourselves, in order to get rid of the rough and refined things, to distinguish the false things, and to retain the real things in the process of transformation and production, and after a profound analysis and synthesis, it is possible to understand clearly the essential regularity of these things. Only when people understand these essential laws of things, can they create scientific and accurate words to express things scientifically.
古汉字奠基于300-540个象形字的基础上，正是在这个基础上通过组合和排列，创造出来了绝大多数得古汉字。古汉字通过对于人类社会及自然界众多纷纭复杂客观事物和主观抽象事物的高度抽象和准确把握，用最精准的构字方法，从而使汉字具有了表现世界上形形色色各种事物的超常能力。马克思说得好：“理论只要抓住本质，就能说服人。”可以说古汉字中的每一个字都是极为神奇的，揭示着事物的本质规律性；这也是先祖们思想认识上从感性具体上升到理性具体的巨大的飞跃。
Ancient Chinese characters are based on 300-540 pictographs. It is on this basis that most ancient Chinese characters are created through combination and arrangement. Ancient Chinese characters use the most accurate method to construct characters through the highly abstract and accurate grasp of many complicated and objective things and subjective abstract things in human society and nature. So that Chinese characters have the ability to express all kinds of things in the world. Marx put it well: "as long as theory grasps the essence, it can persuade people." It can be said that every word in ancient Chinese characters is extremely magical, revealing the essential regularity of things; this is also the thought and understanding of the ancestors From the perceptual concrete rise to the rational concrete huge leap.
这正是古汉字的奥秘所在，是古汉字至今在世界文明中依然光辉灿烂，能够“与时俱进”的原因所在。
This is the mystery of ancient Chinese characters, which is still brilliant in the world civilization and can keep pace with the times.
在表达客观世界的简单而具体事物时，例如，山川、天地、金木水火土、花鸟鱼虫、犬虎、牛马豕（猪羊）等简单具体事物时，古汉字是用象形字的途径来实现的。但绝大多数古汉字并不是这种简单的象形字。
无论在自然界，还是在人类的主观世界里，都存在很多难于看得见、摸得着的复杂和抽象事物；人们要准确地认识清楚它们，就必须加上人们对于客观世界和主观世界那些复杂事物的本质的深刻认识，才能够认识清楚。
In expressing the simple and concrete things of the objective world, such as mountains and rivers, heaven and earth, golden wood, water, fire and earth, flowers, birds, fish and insects, dogs and tigers, horses and horses (pig and sheep) and other simple concrete things, ancient Chinese characters are realized by the way of pictographs. But most ancient Chinese characters are not such simple pictographs.
Whether in nature or in the subjective world of human beings, there are many complicated and abstract things that are difficult to see and touch. In order to understand them clearly, people must have a profound understanding of the nature of the complex things in the objective world and the subjective world.
古汉字在表达内容很复杂、意思很抽象的事物，往往是用形象和具体的文字部首，通过文字部首的科学组合来深刻地揭示事物的本质。
Ancient Chinese characters are very complex in expressing content, meaning is very abstract things, often with the image and specific word radical, through the scientific combination of word radicals to profoundly reveal the nature of things.
在文字中，有关复杂抽象事物的字，希望只是用具体事物的象形、拟声等字符的简单拼组来表达清楚是很困难的。因为，复杂事物之所以复杂，就在于它的内容具有多面性；而主观抽象事物之所于十分抽象的，就在于它的表现具有众多层面、众多表象的特点。因此，光是用俄而观察到或者判断到的有关复杂的或者抽象的事物的某几个片面的特点，就去描述复杂的或者抽象事物的本质，这是难于达到目的的。而人们创造汉字的目的就是要科学、准确和简洁地揭示事物的规律性。
In words, it is difficult to express the words of complex abstract things only by the simple grouping of characters such as the pictogram and onomatopoeia of concrete things. The reason why complex things are complex is that their contents are multi-faceted, while the subjective abstract things are very abstract, because their performance has many aspects and features of many appearances. Therefore, it is difficult to achieve the purpose of describing the essence of complex or abstract things by using some one-sided characteristics of complex or abstract things observed or judged by Russia. And the purpose of creating Chinese characters is to be scientific, accurate and accurate. Simply reveal the regularity of things.
其它古文明象形文字的消亡原因有许多，其中或许那些表达复杂抽象现象的文字，却需要造字者使用一大批象形符号的堆积来表示，最后使后来者要不断去猜想这些文字的含义，使人们难于得其要领，甚至迷失了该文字所要表达事物的字义。如此，这样令人烦恼和难以理解的古老文字，怎么会不消亡呢？
There are many reasons for the demise of other ancient civilization hieroglyphs, perhaps those that express complex abstract phenomena, but the characters need to be represented by the accumulation of a large number of pictographs. Finally, the latecomers have to conjecture the meaning of these words, make it difficult for people to get the meaning of the words, and even lose the meaning of the words they want to express. So how can such vexing and incomprehensible ancient words not die out?
古汉字却能够避开这些陷阱，在精确表达出客观世界和主观世界的复杂、抽象事物上，古汉字往往是用人们所熟知的、容易理解的、形象而具体的象形字符号——即文字部首的组合方法，通过深刻揭示事物本质特征的办法来体现，以表达那些复杂抽象的事物。
Ancient Chinese characters, however, can avoid these pitfalls. In accurately expressing the complexity of the objective world and the subjective world, ancient Chinese characters are often known and easily understood in abstract things. Figurative and concrete pictograph symbols, that is, the combination method of character radical, are embodied by the way of revealing the essential characteristics of things deeply to express those complicated and abstract things.
也就是说，在古汉字中，那些表达复杂抽象事物的古汉字，是用象形的、或者拟声的具体字的部首组合来体现的，因而，其表现形式是很形象化的、很生动具体的。
That is to say, in ancient Chinese characters, the ancient Chinese characters, which express complex abstract things, are represented by the combination of pictographs or paraphernalia of concrete characters. Therefore, their forms of expression are very vivid and concrete.
古汉字能够科学、精确地表达出自然界乃至主观世界中那些复杂、抽象的事物，是基于人们对于复杂抽象事物本质的深刻认识上的，基于人们对于客观世界和主观世界事物的本质规律的深刻认识。
Ancient Chinese characters can scientifically and accurately express those complex and abstract things in nature and even in the subjective world, which are based on people's profound understanding of the nature of complex abstract things. Based on people's profound understanding of the essential laws of the objective world and the subjective world
汉字“理性字”有着表达复杂的、抽象的事物的巨大本领。在揭示某个复杂抽象的事物上，古汉字中的一个字或者一个词组所揭示的丰富内容，在世界其他拼音文字语言中，则需要一段文字甚至长篇文章才能够说得清楚。古汉字中的“理性字”能够十分准确、非常简洁地把最为复杂、最为抽象的东西表达出来，其精确和科学的程度是最杰出的。“理性字”是汉字最精彩、最神奇的地方。
The Chinese character "rational word" has the enormous ability to express complex and abstract things. In revealing something complex and abstract, a word or a phrase in ancient Chinese characters reveals rich content, but in other phonetic languages in the world, it takes a paragraph of text or even a long article to be able to speak clearly. The "rational word" in ancient Chinese characters can express the most complex and abstract things very accurately and succinctly, and the degree of accuracy and science is the most outstanding. Rational word is the most wonderful and magical place of Chinese characters.
这种“理性字”的思维方式，实际上就是哲学上的从“感性具体”到“理性具体”的过程。正如毛泽东指出的那样：“感觉到了的东西，我们不能立刻理解它，只有理解了的东西才更深刻地感觉它。感觉只解决现象问题，理论才解决本质问题。”（《毛主席的五篇哲学著作》第10页，人民出版社，1970年）
This mode of thinking is actually a philosophical process from "perceptual concrete" to "rational concrete". As Mao Zedong pointed out: "what we feel, we can't understand it immediately, only what we understand is more profound." "feeling only solves the problem of phenomenon, and theory solves the problem of essence." (five philosophical works by Chairman Mao, p. 10, people's Publishing House, 1970).
人类对世界上复杂的、抽象各种事物的认识，表现为从“感性具体”到“理性具体”的认识过程。人们对于大千世界林林总总的各种事物的认识，总是首先从五官上、从皮肤的触觉上去感知它们，其次通过大脑和心脏去思考，我们的先民认为心脏也会思考问题（比如：“心之官则思”的观点），对事物方方面面的性质加以分析、加以抽象，当这些抽象积累多了，就能够全面地把握事物各个方面的特点，从而对该事物的本质属性有了理性的全面认识。以古汉字来说，这类科学揭示复杂的、抽象的事物的文字有很多。
Human understanding of complex and abstract things in the world is manifested in the cognitive process from perceptual concrete to rational concrete. People are always aware of all kinds of things in the world, first of all, from the five senses, from the tactile sense of the skin, and then through the brain and the heart. Our ancestors thought that the heart would also think about problems (such as the idea that "the officials of the mind think"), analyze and abstract the nature of all aspects of things, and when these abstractions accumulate more, We can grasp the characteristics of all aspects of things and have a rational understanding of the nature of things. In the case of ancient Chinese characters, this kind of science reveals a lot of complex, abstract things.
秋字的形成过程同样体现出汉字从“感性具体”逐渐地向“理性具体”发展的状况。
The formation process of autumn characters also reflects the development of Chinese characters from "perceptual concrete" to "rational concrete".
这里举“秋”字为例。“秋”字是由“禾＋火”组成。秋天是人们再熟悉不过的季节了，但是，要准确科学地说出秋天的最为典型的、大家公认的特点来，却不是一件容易的事情。秋天的表象有千百种。比如，从气象上看，秋高气爽；从庄稼的生长看，是硕果累累的收获时节；从温度上看，早晚温差悬殊；从颜色上看，秋天是“万木霜天红烂漫”；从秋天江河湖海的水看，水清见底、水中锦鳞游泳。
Take the word "autumn" as an example. The word "autumn" is composed of "he + fire". Autumn is a familiar season, but it is not easy to say exactly and scientifically the most typical and universally accepted characteristics of autumn. There are thousands of appearances in autumn. For example, from the meteorological point of view, autumn is cool; from the growth of crops, it is a fruitful harvest season; from the temperature, the temperature difference in the morning and evening is wide; from the color, autumn is "ten thousand trees frost red and red;" From the autumn river lake sea water, the water is clear to see bottom, the water brocade scale swims.
当然，秋天还有诸多的其他表现形式。例如，秋天到来时，蚂蚱等昆虫会死亡；秋天里，古代的先民们会用火烤熟蚂蚱来吃，等等。因此，在甲骨文中用僵死的蚂蚱和烤蚂蚱图形来表示秋天。此外，秋天的禾苗等农作物的叶子会衰落下来，就像乌龟浑身没有毛，光光的那样，因此，金文中也有由“禾+龜”组成的“龝”（音“秋”）字。
Of course, there are many other forms of autumn. For example, when autumn comes, insects such as grasshoppers die; in autumn, ancient ancestors grilled grasshoppers to eat, and so on. Therefore, in oracle inscriptions, a dead grasshopper and a grilled grasshopper are used to express autumn. In addition, the leaves of crops such as the autumn plants will decline, just as the tortoise does not have any hair and light, therefore, the golden inscription also contains the word "Qiu" ("autumn") composed of the "grass tortoise".
在甲骨文中的“秋”字并没有科学地揭示出秋天的典型特征，而是秋天的诸多一般表现形态。到了金文、鼎文阶段，汉字才开始使用“禾＋火”组成“秋”字来揭示秋天的最为典型的特征。
The word "autumn" in oracle bone inscriptions does not reveal the typical features of autumn scientifically, but rather its various general forms. At the stage of Jin Wen and Dingwen, Chinese characters began to use the word "Autumn" to reveal the most typical features of autumn.
毛泽东在其《沁园春·长沙》诗词中，他对自己“独立寒秋”时的秋天的自然景观，既有宏观的描写，也有微观的描写；他的描写是生动感人的。他是用“看万山红遍，层林尽染，漫江碧透，百舸争流，鹰击长空，鱼翔浅底，万类霜天竟自由”来描写的。一个秋景，却有着诸多生动而且多彩的表现，这就是诗人眼中的秋天。而秋天中，诸多景色中最为突出的莫过于“万山红遍，层林尽染”了。这种火红的颜色是秋天特有的景色，在毛泽东的诗歌中曾经多次出现过。比如，在《渔家傲·反第一次大围剿》里，用的是“万木霜天红烂漫”句子，来描写秋景等。在《清平乐。六盘山》中，他用“天高云淡，望断南飞雁”来描写秋景。在诗人的眼中，秋景是那样的多姿多彩，那样的生趣盎然。而在自然界中，秋景就更是仪态万方，表现方式千千万万了。但是，究竟那种形态最能够引人注意呢？
Mao Zedong, in his poem "Spring and Changsha in Qinyuan", describes the autumn natural landscape of his "independent cold autumn" both macroscopically and microscopically, and his description is vivid and touching. He is described with "see Wanshan red, the forest is dyed, the river is clear, the ships compete, the hawks strike the sky, the fish fly at a shallow bottom, and all kinds of frost days are free." An autumn scene, however, has many vivid and colorful performance, this is the poet's eyes of autumn. In autumn, many of the most prominent scenery is, "Wanshan red, the forest dyed." This flaming red color is unique to autumn, once upon a time in Mao Zedong's poetry. It has appeared many times. For example, in the first encirclement and suppression campaign, the sentence "ten thousand trees frost red and red" was used to describe the autumn scene. In "peace and quiet". In Liupanshan, he describes the autumn scene with "thin sky Gao Yun, looking south flying goose." In the eyes of the poet, the autumn scene is so colorful, so full of vitality. And in nature, autumn scenery is more elegant, the way of expression tens of thousands. But what form is most noticeable?
秋天植物，尤其是禾苗成熟时那火一样的颜色，是那样令人难忘，也是那样为人们所熟知和共识的。画家们在画出春夏秋冬四季时，“禾＋火”的颜色，即使是幼儿园的孩子们也能够知道那是“秋天”。可以说，这个“秋”字正是抓住了秋天最为典型、最为绝大多数人们认可的特征。
The fire-like color of autumn plants, especially gramins, is unforgettable, well-known and agreed. When painters paint spring, summer, autumn and winter, the color of "Wo + Fire", even kindergarten children can know it is "autumn." It can be said that the word "autumn" is the most typical and most recognized features of autumn.
國（国家）字的形成过程同样体现出汉字从“感性具体”逐渐地向“理性具体”发展的状况。
The formation process of 國.country characters also reflects the development of Chinese characters from "perceptual concrete" to "rational concrete"
从甲骨文中可以看到，國字的最初形式是由“戈＋口”组成，其含义是先祖们的初始组织形式，这就是以部落这种“邦”形式——国家的起源。其含义是部落酋长领导着部落成员，拿着戈、木棒、石器等“武器”去捕鱼打猎。渔猎阶段是人类共同的初始阶段。不过这种渔猎提供给部落成员们的食物等财产是不稳定的，带有很大的忽然性，饥一顿饱一顿是很正常的现象，而且挨饿的时候很多。
It can be seen from the oracle bone inscriptions that the original form of the Chinese character is composed of "GE + Kou", which means the initial organizational form of the ancestors, which is the origin of the state in the form of tribe. What it means is that tribal chiefs lead tribesmen, fishing and hunting with "weapons" such as GE, sticks and stone tools. The fishing and hunting stage is the common initial stage of mankind. But the food and other property provided to the tribesmen was unstable and sudden, and it was normal to eat one meal at a time, and there were many times of starvation.
而后，甲骨文中接着出现的國字的第二种形式，是“或”字。这时的部落已经摆脱了完全的渔猎阶段，部落开始进入饲养驯化被擒获的禽类、畜类，并把它们驯化为家禽家畜。这些家禽家畜，不仅能够提供远较渔猎阶段更多更稳定的食物，而且能够将驯化的牛马等家畜用于农业耕种，从而提高了生产效率，发展了农业生产，将人类社会推进到初始的农业阶段。这个“或”字由“戈＋口＋一”组成，比起前面的“戈＋口”组成，多出了“一”表示的“土地”，“一”的出现表明饲养业和农业需要稳固的土地来开展，也是饲养业和农业的基础。
Then, the second form of the Chinese word that followed in oracle bone inscriptions was the word "or". By this time the tribe had escaped from the stage of complete fishing and hunting, and the tribe had entered into the breeding and domestication of captured birds and animals and domesticated them into domestic animals. Not only can these poultry and livestock provide much more stable food than at the stage of fishing and hunting, but they can also use domesticated cattle and horses and other livestock for agricultural cultivation, thus increasing productivity and developing agricultural production. To advance human society to the initial stage of agriculture. The word "or" is composed of "GE + Kou + 1", which is more than the previous "GE + Kou". The emergence of "land" and "one" shows that farming and farming need solid land to develop, and are the basis of farming and farming.
國字的最后形成形式是“國”字，“國”字由“囗＋或”组成，或者由“囗＋戈＋口＋一”组成，这表示的是如下完整的国的概念：戈——军队；口——人口，居民，从国王到普通百姓；一——土地，山川湖海，园林、路，地面上的房屋等，囗——则是国的四周边境。不要小看了这个“囗”（guo），对于农耕社会来说，稳定的边疆是开展农业生产的一个基本条件。稳定的边疆是稳定的军队来保卫的，稳定的边疆又反过来保护边疆里的百姓、军队、官吏等人口。
The final form of the Chinese character is the word "country", the word "country" is composed of "mouth + or", or "mouth + GE + mouth + one", which means the concept of "country" as follows: Ge-army; Population, inhabitants, from kings to ordinary people; land, rivers, lakes, seas, gardens, roads, houses on the ground, etc. Do not underestimate this "(guo)," for the farming society, a stable frontier is a basic condition for the development of agricultural production. A stable frontier is defended by a stable army, and a stable frontier in turn protects the people, the army, and the people in the frontier. Officials and so on.
到了“國”字阶段，可以说“國”字从“感性具体”真正进入到“理性具体”的阶段，也就实现了这个汉字随着國的客观历史发展，以及人们对于國的各种具体发展形态的变化的文字表达。出现在当今社会我们面前的这个“國”字，精确地揭示出一个古代国家到现代国家存在的几个基本要素，这就是：“戈”——手持戈等武器的军队，戈在社会各个发展阶段上，表现为从简单的戈矛到现代的高新科技武装的导弹、飞机、大炮；“口”——在国里生活着的从帝王将相和普通百姓；“一”——土地；“囗”——边疆四周。这个“國”字将政治学中的国家的基本内涵给予了精确而全面的阐述。
At the stage of the word "country", it can be said that the word "country" has really entered the stage of "rational concrete" from "perceptual concrete" to "rational concrete", thus realizing the development of this Chinese character with the objective history of the country. As well as people to the country's various specific development patterns of the changes in the written expression. The word "country", which appears in front of us today, accurately reveals several basic elements of the existence of an ancient country to a modern state. This is: "GE"-an army armed with weapons such as GE, at all stages of social development. They range from simple spears to modern high-tech armed missiles, planes, and cannons; "mouth"-living in a country From the emperors and ordinary people; "one"-land; "mouth"-around the border. The word "state" gives a precise and comprehensive explanation of the basic meaning of the state in political science.
不无遗憾地告诉大家，简写体的“国”字的内涵是“囗＋玉”，其含义是国的边境四周内，人消逝了，只剩下玉了，让人随便拿了。这个“国”字与繁写体“國”字的内涵差别是多么大啊！为了简写而简写，是这个“国”字简写失败的表现啊！应当恢复繁写体“國”字才对呵！
I regret to tell you that the meaning of the shorthand word "country" is "mouth + jade", which means that within four weeks of the country's border, people have disappeared, leaving only jade, so that people can take it casually. How different is the connotation of the word "country" and the word "country"? In order to abbreviate, it is the failure of the "country" shorthand ah! Should restore the complex writing "country" character ah!
二、“理性字”科学地体现出先祖对于客观世界和主观世界的认知能力
The word "rational words" scientifically reflects the forefathers' cognitive ability to the objective and subjective worlds.
古汉字以准确鲜明的、人们日常就看得见、摸得着的自然界和社会客观存在的东西来表现许许多多事物的抽象概念。
Ancient Chinese characters express the abstract concept of many things by accurate and vivid, people can see and touch the objective existence of nature and society.
比如，“貧窮（贫穷）”，古汉字用大家经常遇见的钱，以及钱被分走来说明“貧”；以没有钱和力量自己盖起房子，只好住洞穴或者挖个洞穴居住，而且洞穴还很矮小，身体得弯着腰才能够进出，来说明“窮”。
For example, "poverty (poverty)", ancient Chinese characters with the money you often encounter, and money is divided to explain "poverty"; Without the money and power to build their own houses, they had to live in caves or dig caves, and the caves were so small that they had to stoop to get in and out to show that they were poor.
试问，世界上有哪种文字能够如此生动、如此准确地说明一种抽象的事物，而且让人们，哪怕是小孩都能够感受到，认识清楚这种抽象事物呢？古汉字能够做到。
What kind of words in the world can be so vivid, so accurate to describe an abstract thing, and so that people, even children can feel, understand this abstract things? Ancient Chinese characters can do it.
类似于上述这样的“理性字”还很多。对古汉字字义的探索，对于每个字所表达事物的最本质特征的揭示，不仅有利于把事物表达清楚了，而且有着开辟人类心智，令人茅塞顿开的感觉。我本人有许多原先难于理解、意思有些朦胧的字和词句，也是在解剖古汉字字义奥秘中弄懂的，这种思想认识上前所未有的清楚和痛快，的确是难于用语言形容的。
There are many words of reason similar to those mentioned above. The exploration of the meaning of ancient Chinese characters and the revelation of the most essential characteristics of the things expressed in each word not only help to express things clearly, but also have the feeling of opening up the human mind. I myself had many words and expressions which were originally difficult to understand and which were somewhat obscure in meaning, and which I understood in dissecting the mysteries of ancient Chinese characters, an idea which was never more clear and delightful than ever before, and which was indeed difficult to describe in words.
限于篇幅，这里只是选择揭示了古汉字中的几个字是如何实现从“感性具体”向“理性具体”逐渐发展的经历，揭示出古汉字“理性字”的形成过程。即使如此，我们依然能够深切地感受到先祖们制造古汉字的过程中，是如何逐步深入地认识世界各种事物的，并且在此基础上创造每个古汉字的。当然，这种认识过程是基于先祖们当时所处的社会发展阶段，以及当时的科学技术发展状况的，在认识事物创造汉字的过程中，是沿着“实事求是”的路径前进的。古汉字对复杂抽象事物在表达上的“理性具体”，体现出先祖们对于客观世界和主观世界的科学认知能力。
Limited to space, this paper only chooses to reveal how several words in ancient Chinese characters gradually develop from "perceptual concrete" to "rational concrete", and reveal the formation process of ancient Chinese characters "rational characters". Even so, we can still deeply feel how the ancestors made ancient Chinese characters gradually and deeply understand all kinds of things in the world, and on this basis, we can create each ancient Chinese character. Of course, this process of understanding was based on the stage of social development in which the ancestors were at that time, as well as the development of science and technology at that time. In the process of understanding things and creating Chinese characters, they followed the path of "seeking truth from facts". In. The "rational and concrete" expression of ancient Chinese characters to complex abstract things reflects the scientific cognitive ability of their ancestors to the objective and subjective worlds.
同时，也要看到，由于那时生产力的低水平，科学技术的落后，先祖们是无法完全依凭当时的科学技术来完整地、清晰地解释当时世界上各种复杂的、抽象的事物的，因此，在汉字中借用神话来解释一些事物也是创造汉字的一个不可回避的路径，尽管有的神话表述还是人类处于蒙昧时代，其表述是神话而非处于完全科学的状态。
At the same time, we should also see that because of the low level of productivity and the backwardness of science and technology at that time, the ancestors were unable to fully and clearly explain all kinds of complex and abstract things in the world at that time on the basis of the science and technology of that time. It is also an unavoidable way to use mythology to explain some things in Chinese characters, even though some mythological expressions are still in the age of ignorance, and their expression is mythology, not a state of complete science.
用神话来解释世界也是汉字中的一个侧面。例如，“旭”字和“晨”字的产生就是如此。先祖用的神话是：“曦和”天神驾驶的六条龙拉的车子，在每天黎明时分把红日从东海里拉升到天空，然后又在西天降落的故事。这个神话解释红日如何升起，又如何降落的。神话不是科学，但是却是人类走向科学的不可排除的过程，从神话中获取灵感，也是人类推进科技进步不可或缺的重要阶段。
Explaining the world by mythology is also a side of Chinese characters. For example, the word "Xu" and "Chen" were produced. The ancestor used the myth: "Sunrise and" God's six dragon-pull cars, at dawn every day, the red sun from the East China Sea lira to the sky, and then landed in the west story. This myth explains how the red sun rises and falls. Myth is not a science, but it is an irrevocable process for mankind to go to science. To get inspiration from myth is also an indispensable and important stage for mankind to advance the progress of science and technology.