I am not quite satisfied with 'in respect of.' It is epi with the dative, which has the force of 'the occasion of,' or condition under which anything happens, not its cause.
Logos, whatever is the expression of a thought formed in the mind, and otherwise unknown; hence used for the thing expressed, or the expression of it: hence 'word.' Here it is the communication of the mind of God in the gospel of Christ. (See ch. 2.1.) I retain 'word' in the expression 'all word, and all knowledge,' adding 'of doctrine' in brackets, because 'in all word' is scarcely English, and the 'word of doctrine' is, I believe, the sense here. 'Utterance' gives the sense imperfectly. It is the matter and form of thought and expression, as well as the utterance of it. It is a word so large in sense as to be very hard to express. Whatever expresses the mind is logos. Nous (ch. 2.16, 'mind') is the intelligent faculty: whatever expresses the thought formed in it is logos. There is thus the intelligent and the intelligible. Thus all that communicates the divine mind (the intelligible) is logos, and first of all Christ himself. But we are said, having the Holy Spirit, to have also the 'mind' of Christ, the intelligent faculty with its thoughts (ch. 2.16).
Aion: age, or course of this world, see chs. 2.6 (twice), 3.18.
Kosmos, the usual word for world: see chs. 3.19; 6.2; Heb. 9.1.
'The preaching' gives a different sense from 'preaching.' Without the article it is the instrument, the foolishness of such a means. Here 'the preaching' is the actual thing preached; and such is the force of the Greek.