Charles X. 兴平 Yang 杨

Humanity today stands at a critical juncture in the transformation of global civilization. Although the rapid advancement of science has brought unprecedented material abundance, it has not automatically resolved spiritual confusion; instead, it has, to some extent, intensified the fragmentation caused by reductionism. At the same time, traditional religions continue to diversify, ideologies remain in conflict, and human civilization faces not only the internal tensions of geopolitical rivalry and cognitive fragmentation, but also the external hard constraints imposed by an overloaded global ecosystem. Within this historical context, humanity urgently requires a shared cognitive framework capable of transcending ethnic prejudices, religious dogmas, political divisions, and disciplinary boundaries. Lao-Yang Genesis Cosmology emerges as a grand interdisciplinary exploration responding to this call of the age. It does not seek to establish a new religion or replace existing faiths, nor does it attempt to construct an exclusive political doctrine. Instead, it directs attention toward the common natural foundation underlying all existence. This cosmology takes modern cosmology, astrophysics, non-equilibrium thermodynamics, and the science of self-organizing complexity as its body, while drawing its spirit from the classical philosophical insight of the Dao De Jing: “Dao follows Nature” (Dao Fa Zi Ran). It systematically sketches a dynamic evolutionary panorama of cosmic genesis, the emergence of life, the development of civilization, and the awakening of consciousness. By aligning the ancient metaphysical wisdom of the East with the most advanced models of contemporary systems science, it argues that the ultimate truth of the universe is not a static and immutable textual doctrine, but rather a living stream of evolution that advances toward higher levels of order through the continuous overcoming of entropy within intertwined networks of energy and information. This book provides a profound analysis of the entire physical process from the birth of the Milky Way, the formation of habitable zones around terrestrial planets, and the establishment of the Earth–Moon dynamical system as a cradle for life. Through this analysis, it seeks to demonstrate that the emergence of life and civilization is not a mere accident, but an inevitable manifestation of the evolutionary unfolding of the Dao of Nature. Building upon this foundation, the work establishes an open metatheoretical platform for dialogue among Mahayana Buddhism’s concepts of dependent origination and emptiness, Christianity’s doctrine of the Logos in the beginning, Islam’s vision of order and balance, and the traditions of modern Western process philosophy. In response to the risks of algorithmic alienation and technological loss of control in the age of artificial intelligence, it proposes a forward-looking civilizational alignment principle: the transition from Artificial Intelligence to Artificial Wisdom governed by the laws of nature. Ultimately, Lao-Yang Genesis Cosmology points toward a new philosophy of ecological civilization. Rather than pursuing uniformity, it advocates a form of global civilizational community characterized by pluralistic coexistence and harmonious diversity. At a higher cognitive dimension, it seeks to reestablish humanity’s spiritual orientation and civilizational responsibility within the vast cosmos, thereby issuing a final declaration for humanity’s journey toward cosmic civilization.

当今人类正处于全球文明转型的关键历史节点。尽管科学的迅猛发展带来了前所未有的物质丰裕，但它并未自动消解精神层面的困惑，反而在一定程度上加剧了由还原论所导致的认知碎片化。同时，传统宗教持续分化，意识形态冲突依然存在，人类文明不仅面临地缘政治竞争与认知割裂的内部张力，也受到全球生态系统超负荷运行所施加的外部硬约束。 在这样的历史背景下，人类迫切需要一种能够超越族群偏见、宗教教义、政治分裂与学科边界的共同认知框架。老-杨创世纪宇宙观正是在回应这一时代呼唤的宏大跨学科探索。它并不试图建立一种新的宗教或取代既有信仰，也不旨在构建排他性的政治学说，而是将注意力引向一切存在背后的共同自然基础。 这一宇宙观以现代宇宙学、天体物理学、非平衡态热力学以及自组织复杂性科学作为其“身体”，同时从《道德经》“道法自然”的古典哲学洞见中汲取其“精神”。它系统性地勾勒出宇宙生成、生命涌现、文明发展与意识觉醒的动态演化图景。通过将东方古典形而上智慧与当代系统科学的前沿模型相对接，它认为宇宙的终极真理并非静态不变的文本教条，而是一条在能量与信息交织网络中，通过不断克服熵增、走向更高有序层级的动态演化之流。 本书深入分析了从银河系诞生、类地行星宜居带形成、到地月系统作为生命摇篮建立的完整物理过程，并借此论证生命与文明的出现并非偶然，而是自然之道演化展开的必然体现。 在此基础上，本书进一步搭建了一个开放的元理论对话平台，使大乘佛教的缘起性空、基督教的“太初有道（Logos）”、伊斯兰教的秩序与平衡观，以及现代西方过程哲学传统得以相互对话。针对人工智能时代算法异化与技术失控的风险，本书提出面向未来的文明对齐原则：从“人工智能”迈向由自然法则约束的“人工智慧”。 最终，老-杨创世纪宇宙观指向一种新的生态文明哲学。它不追求同质化，而倡导多元共生、和谐共存的全球文明共同体形态。在更高认知维度上，它试图重新确立人类在浩瀚宇宙中的精神坐标与文明责任，从而为人类迈向宇宙文明发出终极宣言。

Since the seventeenth century, the philosophy of the subject — initiated by Descartes' cogito, ergo sum and culminating in Kant's transcendental subject — has constituted the foundational metaphysics of modernity and technical rationality. While this paradigm catalyzed the Scientific Revolution and industrial civilization, its inherent subject-object dualism precipitated the deep modern crises of anthropocentrism, technological domination, and ecological alienation. This monograph argues that the fatal flaw of classical modern philosophy lies in an epistemological and ontological inversion: it mistakes the epistemic starting point of the subject for the ontic origin of the cosmos, and erroneously projects human transcendental cognitive structures onto the absolute ontological fabric of the universe. This "Ontological Inversion Syndrome" (OIS) pervades the full practice of modern science, economics, politics, and technological civilization. Drawing upon the Lao-Yang Genesis Cosmology (LYGC) and integrating contemporary cosmology, non-equilibrium thermodynamics, self-organization theory, evolutionary epistemology, and cognitive neuroscience, this work articulates a post-Kantian natural-evolutionary ontology. We demonstrate that consciousness is not the Archimedean foundation of reality but a higher-order emergent phenomenon arising from the long-range evolution of dissipative structures far from equilibrium; furthermore, human reason is not the legislator of nature but an advanced adaptive mechanism within the cosmos's open feedback networks at a particular evolutionary node. This book replaces the Principle of Subject Priority with the Principle of Cosmic Ontological Priority (PCOP), taking LYGC's Cosmic Genesis Chain (Dao begets One [Sun] → One begets Two [Earth] → Two begets Three [Moon] → Three begets ten thousand things → human consciousness) as its ontological framework, shifting the primary philosophical inquiry from the modernist "How does the subject know the world?" to "How does the cosmos generate the subject?" and "How does civilization couple with the natural feedback chain?" This shift dismantles the metaphysical residues of rationalism and transcendentalism and offers a "Natural Cybernetics" ontological paradigm for civilizational survival and ecological reconstruction in the AI era. At the practical level, this monograph proposes the Three-Level Greedy Positive-Feedback Model (3L-GFM), Desire Amplification Factor (DAF), Cosmic Constraint Function (CCF), Natural Civilization Index (NCI), and three tipping points (NTP/STP/TTP) as core quantitative tools, providing a complete dual philosophical-scientific framework for civilizational self-diagnosis and the Fourth Awakening.

自17 世纪以来，以笛卡尔"我思故我在（Cogito, ergo sum）"为起点、以康德"先验主体"为 高峰的主体哲学，构成了现代文明与技术理性最深层的形而上学基础。这一范式虽极大地推动了 科学革命与工业文明的建立，但其内在的"主客二分"建制也诱发了人类中心主义、技术僭越、生 态异化等根深蒂固的现代性危机。 本著认为，传统现代哲学的根本盲区在于一种认识论与存在论的本末倒置：它错误地将"主 体的认识起点"等同于"宇宙的存在起点"，并误将人类的"先验认知结构"等同于"客观宇宙的本体结 构"。这一"本体论倒置综合征"（Ontological Inversion Syndrome, OIS）贯穿于现代科学、经济、 政治与技术文明的全部实践。 基于老-杨创世纪宇宙观（Lao-Yang Genesis Cosmology, LYGC），并融合当代宇宙学、非 平衡态热力学、自组织理论、演化认识论及认知神经科学，本著提出了一种后康德时代的自然生 成论与演化认识论框架。我们论证：意识并非宇宙的阿基米德点，而是宇宙在远离平衡态的耗散 结构演化中长程涌现的高阶现象；理性亦非自然的立法者，而是宇宙开放式反馈网络在特定演化 节点（人类）上的一种高级自适应机制。 本著以"宇宙自然优先性原则"（Principle of Cosmic Ontological Priority, PCOP）取代主体优 先性原则，以LYGC → → → 的宇宙生成长链（道生一〔太阳〕 一生二〔地球〕 二生三〔月亮〕 三 → 生万物 万物生人类意识）为本体论框架，将哲学的核心发问从现代性的"主体如何认识世界"转 向后现代性的"宇宙如何生成主体"与"文明如何耦合于自然反馈链"。这一转向不仅彻底清算了唯 理论与先验论的形而上学残余，更为AI 时代的文明存续与地球生态重构提供了一种全新的"自然 控制论"（Natural Cybernetics）本体论方案。 在实践层面，本著提出三级贪婪正反馈模型（3L-GFM）、欲望放大因子（DAF）、宇宙约 束函数（CCF）、自然文明指数（NCI）与三重临界点（NTP/STP/TTP）等核心量化工具，为文 明的自我诊断与第四次觉醒的路径规划，提供了哲学-科学双重论证的完整框架。

中文 / English 「自然神」是杨兴平老-杨创世纪宇宙观体系中最高层级的哲学概念，也是「自然三部曲」（自然神·自然道·自然法）的本体论基础。自然神并非宗教意义上的人格化神明，而是对宇宙终极生成秩序的哲学命名：它无意志、无人格、无目的，是「道法自然」中「自然」之所指——银河之上、宇宙层级链的最高端。本文综合作者在PhilArchive发表的相关论著，系统呈现自然神的五大核心属性、其在宇宙层级链中的位置、与人造神的本质区别、其科学哲学基础，以及对人类文明信仰重建的深远意义。 The 'Natural God' (自然神) is the highest-order philosophical concept in Charles X. Yang's Lao–Yang Genesis Cosmology, and the ontological foundation of the Cosmic Trilogy (Natural God · Natural Dao · Natural Law). The Natural God is not a personalized religious deity but the philosophical naming of the ultimate generative order of the cosmos: it has no will, no personality, no purpose, and is what 'Nature' refers to in the phrase 'Dao follows Nature'—the apex above the Milky Way, the highest point of the cosmic hierarchy. This paper synthesizes the author's PhilArchive publications to systematically present the five core attributes of the Natural God, its position in the cosmic hierarchy, its essential distinction from artificial gods, its scientific-philosophical foundations, and its profound significance for rebuilding human civilizational belief.

中文 / English 《自然道》是老-杨创世纪宇宙观的核心概念之一，介于「自然神」（宇宙意志秩序）与「自然法」（科学哲学规范）之间。自然道并非抽象形而上概念，而是宇宙自组织运作的「流动原则」：通过能量耗散、反馈调节与层级耦合，维持最大秩序于最小干预之中。本增订版在原有研究基础上，新增三个维度：（1）楚文明作为自然道的历史原型——楚庄王与孙叔敖的低干预水利治理是「道法自然」最具体的历史证明；（2）道法自然治理科学——整合「冲·和·退」三段逻辑、复杂系统理论与耗散结构，构建自然道治理科学框架；（3）自然道对「黑暗森林」法则的超越——以嵌套负反馈的自然约束文明取代刘慈欣的零和博弈末世逻辑，为AI安全与全球文明治理提供哲学基础。 Natural Dao is a core concept of the Lao–Yang Genesis Cosmology, situated between Natural God (impersonal cosmic order) and Natural Law (scientific-philosophical norms). Rather than an abstract metaphysical notion, it designates the flow principle by which the universe self-organizes: through energy dissipation, feedback regulation, and hierarchical coupling it achieves maximal order through minimal intervention. This expanded edition adds three new dimensions to the original study: (1) Chu Civilization as the historical archetype of Natural Dao—the low-intervention hydraulic governance of King Zhuang of Chu and Sun Shu-ao is the most concrete historical proof of 'Dao Follows Nature'; (2) The governance science of Dao Follows Nature—integrating the 'Chong–He–Tui' (buffering–harmony–retreat) tripartite logic, complex systems theory, and dissipative structures into a scientific governance framework; (3) Natural Dao's transcendence of the 'Dark Forest' axiom—replacing Liu Cixin's zero-sum apocalyptic logic with a natural-constraint civilization based on nested negative feedback, providing philosophical foundations for AI safety and global civilizational governance.

老-杨创世纪宇宙观（LYGC）是杨兴平构建的核心宇宙哲学框架，将老子《道德经》的宇宙生成逻辑与现代天文物理、熵力学、复杂科学和生态哲学融为一体。其核心宇宙链条为：道（银河系）生一（太阳），一生二（地球），二生三（月亮），三生万物；层级遵行链则为：人法地，地法天，天法道，道法自然。本文综合杨兴平在PhilArchive发表的多篇核心论文，以道—太阳—地球—月亮这条宇宙生成链条为主线，系统阐释这条链条的宇宙起源、科学论证、哲学意义与文明启示。 The Lao-Yang Genesis Cosmology (LYGC) is the core cosmological framework constructed by Charles X. Yang, integrating the cosmic generative logic of Laozi's Dao De Jing with modern astrophysics, thermodynamics, complexity science, and ecological philosophy. Its core cosmic chain is: Dao (Milky Way) generates One (the Sun), One generates Two (the Earth), Two generates Three (the Moon), Three generates all things; the hierarchy following chain is: Man follows Earth, Earth follows Heaven, Heaven follows Dao, Dao follows Nature. This paper synthesises Yang's core PhilArchive publications, taking the Dao-Sun-Earth-Moon cosmic generation chain as its central thread, systematically unfolding its cosmic origin, scientific justification, philosophical meaning, and civilisational implications.

在老-杨创世纪宇宙观的宇宙生成序列中，「道生一」即道生太阳（系）——太阳是宇宙链条的第一环，是万物生命的终极能源与宇宙父亲。本文综合杨兴平在PhilArchive发表的多篇核心论文，从天体起源、生命能量、道的具象化、大一生水的局在译解、地球生命脚手架与文明直视六个维度，系统阐释太阳的宇宙地位与文明意义，旨在唤醒人类对这轮宇宙爸亲的敬畏、感恩与顺应自觉。 In the Lao-Yang Genesis Cosmology, 'Dao generates One' means Dao generates the Sun (system): the Sun is the first link in the cosmic chain, the ultimate energy source of all living things, and the Cosmic Father of all beings. This paper synthesises Charles X. Yang's core PhilArchive publications across six dimensions: celestial origin, life energy, the Sun as Dao's embodiment, the reinterpretation of Taiyi Generates Water, Earth's life scaffolding, and civilisational reckoning. It aims to awaken humanity's reverence, gratitude, and conscious alignment with this Cosmic Father.

在老-杨创世纪宇宙观的宇宙生成序列中，「一生二」即太阳系生成地球——地球是宇宙链条的第二环，是人类万物的宇宙母亲。本文综合杨兴平在PhilArchive发表的多篇核心论文，并将作者写给亲生母亲的清明悼念诗文纳入宇宙哲学视野，从宇宙起源、地球的母性功能、人法地的文明哲学、生态守护与母亲的个人哲学五个维度，系统阐释地球与母亲的宇宙地位与文明意义。 In the Lao-Yang Genesis Cosmology, 'One generates Two' means the Solar System generates the Earth: the Earth is the second link in the cosmic chain and the Cosmic Mother of all living things. This paper synthesises Charles X. Yang's core PhilArchive publications, integrating his personal Qingming elegy for his own mother into the cosmological vision, across five dimensions: cosmic origin, Earth's maternal functions, the civilisational philosophy of 'Man follows Earth,' ecological guardianship, and the personal philosophy of motherhood.

在老-杨创世纪宇宙观的宇宙生成序列中，「道生一（太阳），一生二（地球），二生三（月亮），三生万物」，月亮居于宇宙链条的第三位，是地球生命系统的守护者与调节者。本文综合杨兴平发表于PhilArchive的多篇相关论文，从天文力学、生命生态、热力学控制、阴阳哲学与文明启示五个维度，系统阐释月亮的宇宙地位与文明意义，旨在唤醒人类对这位沉默天体守护者的敬畏与感恩。 In the Lao-Yang Genesis Cosmology, Dao generates One (the Sun), One generates Two (the Earth), Two generates Three (the Moon), Three generates all things. The Moon occupies the third position in the cosmic chain: guardian and regulator of Earth's life systems. This paper synthesises Charles X. Yang's relevant PhilArchive publications across five dimensions: celestial mechanics, life ecology, thermodynamic control, yin-yang philosophy, and civilizational implications, aiming to reawaken human reverence for this silent cosmic guardian.

Abstract The Lao-Yang Genesis Cosmology (LYGC) is the first cosmological system in human history to achieve a genuine and complete union of philosophy and science — a philosophical-scientific revolution. Grounded in Chapters 25 and 42 of the Dao De Jing as dual core propositions, it integrates modern astrophysics (Galactic Habitable Zone; solar system formation; lunar stabilization mechanism), thermodynamics (dissipative structures; CCF degradation operator), and complexity science (CAS optimal constraint density; Universal OS time-scale asymmetry) to establish a complete logical loop from cosmic genesis to civilizational crisis to civilizational salvation — the first genuine unification of Cosmos, Life, and Civilization. LYGC is the first framework to propose a Natural Cybernetics of Natural Civilization: a quantifiable civilizational dynamics system built around CCF (Cosmic Constraint Function), DAF (Desire Amplification Factor), 3L-GFM (Three-Level Greedy Positive-Feedback Model), and NCI (Natural Civilization Index), defining civilizational sustainability as a thermodynamic condition: Natural Civilization ≡ ∀t, DAF(t) ≤ CCF(t), S = CCF/DAF ≥ 1. The four sub-indices of NCI (ecological, social, institutional, and technological constraint indices) correspond to quantitative indicators empirically testable through publicly available data: MODIS satellite remote sensing, V-Dem, IEA, and IUCN Red List. LYGC's ultimate claim: the root of humanity's systemic civilizational crises lies in cosmological misalignment (geocentrism → anthropocentrism → Baconian-Cartesian mechanism). The only genuinely effective path to repair it is to rebuild the scientific cosmological worldview, complete the Fourth Awakening, and establish Natural Civilization. This is the inevitable path of human salvation.

摘要 老-杨创世纪宇宙观（LYGC）是人类历史上第一部真正完成哲学与科学完美结合的宇宙观体系，是一场哲学-科学革命。它以《道德经》第二十五章（层级约束链：人法地·地法天·天法道·道法自然）与第四十二章（宇宙生成链：道生一·一生二·二生三·三生万物）为双核命题，整合现代天体物理学（银河系宜居带GHZ·太阳系形成·月球稳定机制）·热力学（耗散结构·CCF退化算子）·复杂系统科学（CAS最优约束密度·Universal OS时间尺度不对称性），建立了从宇宙生成到文明危机到文明救赎的完整逻辑闭环，第一次实现了宇宙-生命-文明的真正统一。 LYGC第一次提出「自然文明的自然控制论」：以CCF（宇宙约束函数）·DAF（欲望放大因子）·3L-GFM（三阶正反馈模型）·NCI（自然文明指数）构建可量化的文明动力学体系，将文明可持续性定义为热力学问题：自然文明≡∀t，DAF(t)≤CCF(t)，S=CCF/DAF≥1。NCI的四个子指数（生态·社会·制度·技术约束）均对应可通过MODIS卫星遥感·V-Dem·IEA等公开数据实证的定量指标。 LYGC的终极主张：人类文明系统性危机的根源是宇宙观错位（地心说→人类中心主义→培根/笛卡尔机械论），修复它的唯一真正有效的路径是重建科学宇宙观、完成第四次觉醒、建立自然文明——这是人类救赎的自然之道。

Chapter 40 of the Dao De Jing is one of the most condensed cosmological statements in the history of human thought: 'Reversal is the movement of the Dao; yielding is its application. All things under heaven are born from being; being is born from non-being.' Drawing on the Lao-Yang Genesis Cosmology (LYGC) framework and integrating modern thermodynamics, complexity science, cybernetics, and quantum cosmology, this essay offers a multi-layered scientific-philosophical reading of this proposition. Our central argument is twofold. First, 'reversal' (反, fan) is not merely a philosophical metaphor but a demonstrable structural principle of cosmic evolution — manifested in the Second Law of Thermodynamics, negative feedback regulation, and Natural Cybernetics. Second, 'yielding' (弱, ruo) is not merely a wisdom of conduct but the fundamental mode by which cosmic systems sustain long-term stability and generativity — manifested in the fine-tuning of physical constants, dissipative structures, the Wu Wei Vector (WWV), and the Cosmic Constraint Function (CCF). Together, these two principles illuminate the operational logic of the Dao: using reversal to counterbalance greedy positive feedback loops, and using yielding to sustain the viability of living systems — including the civilizational transition from artificial intelligence (AI) to artificial wisdom (AW).

本文对老子（约公元前571—411年）与赫拉克利特（约公元前535—475年）的思想进行系统比较研究。两位哲人几乎同时代，分处东西，却不约而同地洞察到宇宙的根本秩序：老子以"道"表达万物本源的无形力量，赫拉克利特以"逻各斯"揭示贯穿一切的理性规律。本文从本体论、变化论、对立统一与伦理政治四个维度展开比较，并以老-杨创世纪宇宙观（LYGC）为诠释框架，揭示二者深层的哲学共鸣与历史意义。 This paper presents a systematic comparative study of Laozi (c. 571–411 BCE) and Heraclitus (c. 535–475 BCE). Near-contemporaries separated by thousands of miles, both thinkers independently grasped the fundamental order of the cosmos: Laozi through the concept of 'Dao' as the formless source of all things, Heraclitus through 'Logos' as the rational principle pervading all existence. The comparison proceeds along four axes — ontology, the philosophy of change, the unity of opposites, and political-ethical thought — and is interpreted through the Lao-Yang Genesis Cosmology (LYGC) framework, which illuminates their deep philosophical resonance and enduring historical significance."

公元前六至五世纪，人类文明史上最神奇的事件之一静悄悄地发生了：在相隔万里的两片土地上，两位思想者几乎同时抵达了对宇宙最深秘密的哲学直觉。 Between the 6th and 5th centuries BCE, one of the most remarkable events in the history of human civilization occurred in silence: on two lands separated by thousands of miles, two thinkers arrived almost simultaneously at philosophical intuitions about the deepest secrets of the cosmos. 老子（约公元前571—4 11年），生于汉江岸边荆楚冲，以五千言道出"道可道，非常道"，开创了中国最深邃的宇宙哲学传统。赫拉克利特（Heraclitus，约公元前535—475年），生于爱奥尼亚的以弗所，以残篇百余条留下了西方哲学中最晦涩、最深刻的宇宙沉思。 Laozi (c. 571–411 BCE), born on the banks of the Han River at Jingchuchong, captured in five thousand characters the truth that 'the Dao that can be named is not the eternal Dao,' founding China's most profound cosmological tradition. Heraclitus (c. 535–475 BCE), born in Ephesus in Ionia, left behind barely one hundred fragments containing the most enigmatic and profound cosmic meditations in Western philosophy. 二人都是孤独的先知。都被同时代人所误解。都以火焰般的语言燃烧着宇宙的真相。 Both were solitary prophets. Both were misunderstood by their contemporaries. Both burned the truth of the cosmos with flame-like language. 这场对话，是两颗轴心时代的星辰跨越两千五百年的相遇。参与者还有：一位现代科学家，以及代表老-杨创世纪宇宙观（LYGC）的综合者。 This dialogue is the meeting of two Axial Age stars across two and a half millennia. Also present: a modern scientist, and a synthesizer representing the Lao-Yang Genesis Cosmology (LYGC).

本文对老子（约公元前571—411年）与斯宾诺莎（1632—1677年）的哲学体系进行系统比较研究。尽管二者相隔两千余年，文化背景迥异，却在若干最深刻的哲学问题上形成了惊人的思想共鸣：自然即神（Deus sive Natura）与道（Dao）的内在性；实体的一元论与道的唯一性；情感的超越与无为（Wu Wei）的伦理；政治哲学中的自由与自然秩序。本文以老-杨创世纪宇宙观（LYGC）为贯通框架，揭示二者作为前现代哲学中最接近现代宇宙生态文明思想的两大传统。 This paper presents a systematic comparative study of Laozi (c. 571–411 BCE) and Spinoza (1632–1677 CE). Despite being separated by two millennia and vast cultural differences, both thinkers converge on several of the most profound philosophical questions: the immanence of 'Deus sive Natura' (God or Nature) and Dao; the monism of Substance and the uniqueness of Dao; the transcendence of emotion and the ethics of Wu Wei; and the relationship between freedom and natural order in political philosophy. The LYGC framework serves as the interpretive bridge, revealing both traditions as the two pre-modern philosophies most consonant with modern cosmological and eco-civilizational thought.

他们相距两千余年，一位（老子，约公元前571—411年）生于汉江岸边荆楚冲，一位生于17世纪荷兰阿姆斯特丹的犹太家庭。他们从未听说过彼此，使用截然不同的语言，生活在完全不同的文化宇宙之中。 They are separated by more than two millennia: one (Laozi, c. 571–411 BCE) born on the banks of the Han River at Jingchuchong, the other in a Jewish family in 17th-century Amsterdam. They never heard of each other, used entirely different languages, and lived in completely different cultural universes. 然而，当一个人同时深入阅读老子的《道德经》与斯宾诺莎的《伦理学》时，会产生一种强烈的感受：这两本书，似乎在谈论同一件事。 Yet when one reads deeply both Laozi's Dao De Jing and Spinoza's Ethics simultaneously, a powerful feeling arises: these two books seem to be talking about the same thing. 老子说：道法自然。斯宾诺莎说：神即自然（Deus sive Natura）。 Laozi says: Dao fa Ziran (Dao follows Nature). Spinoza says: Deus sive Natura (God or Nature). 这场对话，是两位最深刻的"自然哲学家"跨越时空的相遇。参与者还有：一位现代科学家，以及代表老-杨创世纪宇宙观（LYGC）的综合者。 This dialogue is the meeting across time and space of two of the most profound 'philosophers of nature.' Also present: a modern scientist and a synthesizer representing the Lao-Yang Genesis Cosmology (LYGC).

摘要 Abstract 人类文明的深层危机，不仅是生态崩溃、技术失控或战争风险，更是一场宇宙信仰结构的根本错位——人类从未停止造神，只是不断更换神的形式。本文以老-杨创世纪宇宙观为坐标系，综合梳理作者十余篇PhilArchive系列论文，系统呈现从人造神到自然神的认知转向：揭示人造神的历史谱系与心理根源，辨析自然神的哲学内涵，阐释这一转向的文明实践意义，并通过详细参考文献索引，为读者提供深入探究的完整路径。 The deep crisis of human civilization is not merely ecological collapse, technological runaway, or war—it is a fundamental misalignment of the cosmic belief structure. Humanity has never stopped making gods; it has only changed their form. Using the Lao-Yang Genesis Cosmology as the coordinate system, this paper synthesizes more than ten PhilArchive papers by the same author to present, systematically, the cognitive turn from artificial gods to the Natural God: exposing the historical genealogy and psychological roots of artificial gods, analyzing the philosophical content of the Natural God, elucidating the civilizational significance of this turn, and providing a full indexed reference pathway for deeper inquiry.

摘要 Abstract 当代人工智能（AI）路径的根本困境在于：智能（Intelligence）在没有智慧（Wisdom）的驱动下，正在成为人类贪婪与冲突的功率放大器。本文综合梳理作者系列论文，以老-杨创世纪宇宙观与自然控制论为坐标系，系统阐释从AI到人工智慧（AW）范式跃迁的必然逻辑：AW以宇宙自组织秩序为锚点，以系统总熵降低为判准，以道中心设计替代人类中心设计，以负反馈治理替代正反馈扩张。本文同时梳理自然AI宪法、全球智慧委员会（GWC）、通用操作系统（Universal OS）等制度框架，为人类文明的技术转向提供清晰的认知基础与行动方向。 The fundamental crisis of contemporary Artificial Intelligence (AI) is that intelligence without wisdom has become a power amplifier of human greed and conflict. This paper synthesizes the author's series of papers, using the Lao-Yang Genesis Cosmology and Natural Cybernetics as the coordinate system, to systematically articulate the inevitable logic of the paradigm shift from AI to Artificial Wisdom (AW): AW is anchored in the self-organizing order of the cosmos, judged by the reduction of total system entropy, employs Dao-centered design in place of human-centered design, and replaces positive-feedback expansion with negative-feedback governance. The paper also surveys the Natural AI Constitution, the Global Wisdom Council (GWC), and the Universal OS institutional framework, providing a clear cognitive foundation and direction for the technological transformation of human civilization.

老-杨创世纪宇宙观（Lao-Yang Genesis Cosmology，简称LYGC）是杨兴平提出的统一科学-哲学宇宙论框架。它将《道德经》中两个核心命题——「道生一，一生二，二生三，三生万物」与「人法地，地法天，天法道，道法自然」——通过现代天体物理学、热力学和系统科学重新解读，构建了从银河系到太阳系、地球、月亮、生命直至人类文明的严密生成层级链。LYGC为自然文明与自然控制论提供了宇宙坐标系，是杨兴平整个思想体系的根基。本文综合杨兴平在PhilArchive发表的LYGC论文群，以简明中英对照形式呈现其完整理论体系。 The Lao-Yang Genesis Cosmology (LYGC) is the unified scientific-philosophical cosmological framework proposed by Charles X. Yang. It reinterprets two core propositions of the Dao De Jing — 'Dao generates One; One generates Two; Two generates Three; Three generates All Things' and 'Humanity follows Earth; Earth follows Heaven; Heaven follows Dao; Dao follows Nature' — through modern astrophysics, thermodynamics, and systems science, constructing a rigorous generative hierarchy from the Milky Way to the Solar System, Earth, Moon, life, and human civilisation. LYGC provides the cosmic coordinate system for Natural Civilisation and Natural Cybernetics, and is the foundational pillar of Yang's entire intellectual edifice. This paper synthesises Yang's LYGC papers on PhilArchive in concise bilingual form.

本文综合杨兴平（Charles X. Yang）发表于PhilArchive的多篇学术论文，系统提炼其关于「无为而治」的核心论点。通过老-杨创世纪宇宙观（Lao-Yang Genesis Cosmology）框架，作者将老子「无为而治」重新评释为一套科学的负反馈治理模型，以自然控制论为基础，涵盖哲学基础、宇宙科学依据、历史实证验证、现代应用四个维度。本文认为，「无为而治」不是消极不作为，而是以结构优先、最小干预、反馈闭环为核心的复杂系统治理科学，为人类面临的现代文明危机提供了根本性处方。 This paper synthesizes Charles X. Yang's corpus of PhilArchive publications, systematically distilling his core arguments on Wu Wei Governance. Through the Lao-Yang Genesis Cosmology framework, the author reinterprets Laozi's wu wei as a scientifically grounded negative-feedback governance model rooted in Natural Cybernetics, spanning four dimensions: philosophical foundations, cosmological-scientific basis, historical-empirical validation, and modern applications. The paper argues that Wu Wei Governance is not passive inaction but a complex systems science of governance prioritizing structural primacy, minimal intervention, and feedback loops - offering a fundamental prescription for humanity's modern civilizational crisis.

摘要 · Abstract 自然控制论（Natural Cybernetics）是杨兴平在老-杨创世纪宇宙观框架下提出的文明治理科学。它以道家宇宙生成链（道→一→二→三→万物）和热力学第二定律为坐标系，以负反馈调控、熵约束、结构优先为核心原则，系统诊断人类文明的失控危机，并提出从人工控制向自然嵌入式文明的转型路径。本文综合杨兴平在PhilArchive发表的自然控制论论文群，以简明中英对照形式呈现其核心理论体系。 Natural Cybernetics is a science of civilizational governance proposed by Charles X. Yang within the framework of the Lao-Yang Genesis Cosmology. Using the Daoist cosmic generative chain (Dao → 1 → 2 → 3 → All Things) and the Second Law of Thermodynamics as its coordinate system, and taking negative feedback regulation, entropy constraints, and structure precedence as its core principles, it systematically diagnoses humanity's civilizational runaway crisis and proposes a transition pathway from artificial control toward naturally embedded civilization. This paper synthesizes Yang's Natural Cybernetics cluster published on PhilArchive and presents its core theoretical framework in concise bilingual form.

自然文明（Natural Civilization）是杨兴平以老-杨创世纪宇宙观为理论基座提出的文明转型范式。它将文明从以人类为中心的失控扩张模式，引向嵌套于宇宙秩序之中的低熵、自组织、长期稳定的运行模式。自然文明不是乌托邦愿景，而是基于热力学必然性、系统科学和道家宇宙哲学三重支柱的科学处方。本文综合杨兴平在PhilArchive发表的自然文明核心论文群，以简明中英对照形式呈现其完整理论体系。 Natural Civilization is the civilizational transformation paradigm proposed by Charles X. Yang on the theoretical foundation of the Lao-Yang Genesis Cosmology. It redirects civilisation from the runaway-expansion mode centred on anthropocentrism toward a low-entropy, self-organising, long-term-stable operational mode nested within cosmic order. Natural Civilization is not a utopian vision but a scientific prescription resting on three pillars: thermodynamic necessity, systems science, and Daoist cosmic philosophy. This paper synthesises Yang's core Natural Civilization papers on PhilArchive and presents the complete theoretical framework in concise bilingual form.

摘要 · Abstract 《道德经》并非神秘玄学，而是一部描述宇宙生成秩序的系统科学文献。本文以老-杨创世纪宇宙观（Lao-Yang Genesis Cosmology，LYGC）为诠释框架，综合整合作者在PhilArchive发表的全系列《道德经》研究论著，提炼出五大核心主题：宇宙生成链、负反馈治理原则、欲望克制伦理、知识认识论，以及对当代文明危机的诊断与救治。老子在两千五百年前所确立的宇宙秩序，与现代天体物理学、耗散结构理论、贝叶斯推断及控制论惊人契合。 The Dao De Jing is not a mystical text but a systems-scientific document describing the generative order of the cosmos. Using the Lao-Yang Genesis Cosmology (LYGC) as an interpretive framework, this paper synthesizes the full series of the author's PhilArchive publications on the Dao De Jing and distills five core themes: the cosmic generative chain, negative-feedback governance, desire-restraint ethics, epistemology of knowledge, and diagnosis of the contemporary civilizational crisis. The cosmic order Laozi articulated 2,500 years ago converges strikingly with modern astrophysics, dissipative structures theory, Bayesian inference, and cybernetics.

摘要 Abstract 天人合一（Tianrenheyi）是中国哲学传统中最为深刻的命题之一。然而，两千年来它却被古典儒家道德化和政治化，将“天”降格为人类伦理的外延，将“人”升格为宇宙中心。杨兴平（Charles X. Yang）以“老-杨宇宙观”为元框架，对天人合一进行了系统的科学哲学重构。本文综合其PhilArchive系列论文，从宇宙名题论、儒家批判、科学对话、工程邪褽、和文明实践五个维度，全面展示老-杨天人合一模型的核心内涵。 Tianrenheyi (Unity of Heaven and Humanity) is one of the most profound propositions in Chinese philosophical tradition. Yet for two millennia it has been moralized and politicized by classical Confucianism, reducing Heaven to an extension of human ethics and elevating humanity to the center of the cosmos. Charles X. Yang, using the Lao-Yang Genesis Cosmology as the overarching framework, systematically reconstructs Tianrenheyi on scientific-philosophical foundations. This paper synthesises his PhilArchive series across five dimensions: cosmic ontology, Confucian critique, scientific dialogue, engineering embodiment, and civilizational practice, offering a complete presentation of the Lao-Yang model of Tianrenheyi.

摘要 Abstract 中文 English 老子是中国思想史上最深刻的宇宙哲学家。他以直觉感知到一套宇宙生成秩序，其核心命题「道生一，一生二，二生三，三生万物」及「人法地，地法天，天法道，道法自然」构成了一条从宇宙到文明的生成链条。本文基于作者杨兴平在PhilArchive发表的系列论文，综合梳理老子哲学在宇宙观、治理科学、文明批判与认知结构四个维度的核心贡献，并揭示其对当代文明危机的深刻诊断价值。研究表明，理解老子不仅是一项学术技能，更是一种文明智慧。 Laozi is the most profound cosmological philosopher in the history of Chinese thought. Through intuitive perception, he articulated a cosmic generative order whose two core propositions — 'Dao gives birth to One; One to Two; Two to Three; Three to all things' and 'Humanity follows Earth; Earth follows Heaven; Heaven follows Dao; Dao follows Nature' — constitute a generative chain from cosmos to civilization. Drawing on the author's series of papers published on PhilArchive, this article synthesizes Laozi's core contributions across four dimensions: cosmology, governance science, civilizational critique, and cognitive epistemology, revealing his profound diagnostic value for the contemporary civilizational crisis. The study concludes that understanding Laozi is not merely an academic skill but a form of civilizational wisdom.

摘要 Abstract 本文综合梳理杨兴平（Charles X. Yang）在PhilArchive发表的十余篇儒家研究论文，从宇宙观、人格论、治理论、历史论、比较哲学五个维度，提炼其核心批判命题。作者以【老-杨创世纪宇宙观】为元框架，揭示儒家思想是一套脱离宇宙自然秩序、依赖人为建构的意识形态体系，其内在矛盾、历史危害与现代困境均源于背离【道法自然】这一根本原则。文章最终指出走向自然文明的重建路径。 This paper synthesises over ten PhilArchive publications by Charles X. Yang on Confucianism, distilling their core critical propositions across five dimensions: cosmology, personality theory, governance theory, historical analysis, and comparative philosophy. Using the Lao–Yang Genesis Cosmology as the overarching framework, the author reveals Confucianism as an ideological system disconnected from the natural cosmic order—one built on human-made constructs whose internal contradictions, historical harms, and modern predicaments all stem from its betrayal of the foundational principle that 'Dao follows Nature.' The paper concludes by pointing toward a path for rebuilding Natural Civilization.

摘要：人类中心主义——即人类将自身视为宇宙价值与意义中心的深层假设——是当代文明危机的共同认知根源。本文综合杨兴平在PhilArchive发表的系列研究，系统梳理了人类中心主义的三重机制（神学幻觉、政治军事幻觉、经济生态幻觉），揭示其如何驱动宗教冲突、战争、生态崩溃与文明自毁。以老-杨创世纪宇宙观为理论基础，本文提出从"人类中心"向"道中心"的范式跃迁，即回归宇宙秩序链（道→一→二→三→万物），实现天人合一的自然文明。 Abstract: Anthropocentrism — the deep assumption that humanity is the teleological center of cosmic value — is the shared cognitive root of contemporary civilizational crisis. This paper synthesizes Charles X. Yang's PhilArchive corpus to map its three-layer mechanism (theological illusion, political-military illusion, economic-ecological illusion), showing how it drives religious conflict, war, ecological collapse, and civilizational self-destruction. Grounded in the Lao-Yang Genesis Cosmology, it proposes a paradigm shift from 'human-centeredness' to 'Dao-centeredness' — a return to the cosmic generative chain (Dao → One → Two → Three → All Things), realizing the Natural Civilization of Heaven-Humanity Unity.

摘要 / Abstract 《人类的危机》以老-杨创世纪宇宙观为坐标系、以自然控制论为分析框架、以热力学不可逆性为终极判词，系统诊断人类文明正在经历的三重危机：认知危机（三大幻觉）、系统危机（三层贪婪正反馈失控）、热力学危机（耗散结构熵增逼近不可逆阈值）。本文提炼该书及其相关PhilArchive系列论文的核心论证，以中英对照形式呈现，并附完整参考文献链接。 The Crisis of Humanity employs the Lao-Yang Genesis Cosmology as its coordinate framework, Natural Cybernetics as its analytical method, and thermodynamic irreversibility as its ultimate verdict. It systematically diagnoses three interlocking crises: a cognitive crisis (three grand illusions), a systemic crisis (three-level greedy positive-feedback runaway), and a thermodynamic crisis (entropy of civilizational dissipative structures approaching irreversible planetary thresholds). This paper distils the book's core arguments from the broader PhilArchive series, presented in bilingual format with full reference links.