把"言""行"放入"思维""心灵""身体""社会""物质"等一系列概念组成的关系场中进行历史关照，可以发现人类对"言""行"概念的理解具有非常丰富的认识类型。原咒观相信"言"可以不依赖"行"直接作用于"物质"。佛教的业力观把"心""言""身"视作一组并列概念，而"行"是统括三者的上位概念。基督教则非常重视"言"的作用，认为"言"直接创造了"身""行""物"等。儒家则从政治伦理学角度将"言""行"二分并列理解。心理行为主义者把"言"都归于条件刺激"身"产生的"行"。日常语言学派从反逻辑实证主义视角认为言语就是行为。身体语言学则从符号学角度把"行"归为"言"次类，身体现象学则从存在主义视角把"言"又归回于"行"的一种。总之，概念史研究不能仅仅关注于一个概念的变迁历史，还应该关注概念关系的变迁历史。

A historical examination of "speech" and "act" in a conceptual network of "thinking", "mind", "body", "society" and "material" reveals that there are plenty of ways to understand them. According to the primitive concept of mantra, speech can directly influence material without the medium of act. According to the concept of karma in Buddhism, "mind", "speech" and "body" are a set of parallel concepts, while "act" is their upperseat concept. Christianity attaches great importance to the role of speech, believing that it directly creates body, material and act. "Speech" and "act" are dichotomous concepts in Confucian political philosophy and ethics. Psychological behaviorism holds that speech is the act of body under conditioned stimulus. Daily language schools claim that speech is act from the perspective opposing logic positivism. While body linguistics considers act as a subtype of speech from the perspective of semiotics. From the perspective of existentialism, physical phenomenology reduces speech to a kind of act. In short, a historical study of concepts should pay attention to conceptual relationship rather than merely one concept.