Charles X. 兴平 Yang 杨

This paper explores the role and practical path of the scientist-philosopher in modern technological civilization, grounded in Laozi’s philosophy, the ecological wisdom of the Chong Valley, and the Lao-Yang Genesis Cosmology. Through philosophical exposition, scientific verification, and heuristic reflection, the study analyzes the cross-temporal connections from ancient local ecological wisdom to contemporary Silicon Valley innovation practices. It proposes that low-intervention governance, systemic holism, and cross-scale integration constitute the core principles of the scientist-philosopher. The research demonstrates that the scientist-philosopher is not only a technical innovator but also a guardian of civilization and a navigator of wisdom. Their approach enables the unification of technological innovation, ecological balance, and social sustainability within complex technological environments, providing a practical guide for integrating philosophy and science in future technological civilizations.

As a founding figure of deep learning, Geoffrey Hinton’s recent warnings about the potential risks of AI carry “civilizational authority,” sparking deep attention across academia, industry, and policy circles regarding superintelligence, alignment problems, and accelerating competitive dynamics. From a scientific and philosophical perspective, this paper analyzes the core logic behind Hinton’s warnings, highlighting that his primary concern lies in system-level loss of control driven by rationality, rather than accidental errors or malicious AI. To address these risks, this paper proposes three response paths: first, the transition from Artificial Intelligence (AI) to Artificial Wisdom (AW), emphasizing uncertainty awareness, long-term consequence evaluation, and self-restraint; second, the adoption of Bayesian truth-seeking principles as a cognitive constitution to ensure decision transparency, revisability, auditability, and limit false certainty; third, the establishment of civilization-level AI constitutional governance, focusing on management of goal functions, acceleration speed, and decision responsibility chains, including irreversible risk limits, mandatory deceleration mechanisms, and human veto powers. Furthermore, this paper discusses the practical implementation of AW plus Bayesian constitutional principles in governance, covering technical frameworks, legal systems, and societal mechanisms, ultimately proposing a “wu wei” natural control system that balances efficiency and safety while enabling self-regulation of civilization. The goal is to provide a comprehensive integration of science, philosophy, and institutional design to systematically address the AI risks highlighted by Hinton.

当代人类文明正以前所未有的速度走向自毁。本文从哲学、复杂系统与文明诊断的视角，探讨人类明知灾难必然，却仍持续加速的深层逻辑。首先，传统意义上的无知已消失，现代文明依赖选择性、功能性与集体无知维持系统运作，使清醒反而成为风险。其次，加速并非失控，而是在竞争机制、增长神话与制度结构下的理性选择，减速被视为更大的威胁。精英理性与技术工具在其中扮演加速器角色：理性者最清楚风险，却利用系统规避个人责任；技术与算法强化决策效率，却削弱伦理约束与未来考量。伦理体系与警告机制逐渐失效，使未来世代成为沉默的牺牲者。最终，文明结构选择了自身毁灭，人类悲哀不仅在于错误或无知，而在于“任何可行路径都违背现有文明逻辑”。本文提出，理解这种结构性自毁逻辑，是现代社会进行深刻反思与潜在干预的前提。 Contemporary human civilization is accelerating toward self-destruction at an unprecedented pace. From the perspectives of philosophy, complex systems, and civilizational diagnosis, this paper explores the deep logic behind humanity’s conscious yet relentless drive toward catastrophe. Traditional forms of ignorance have vanished; modern civilization relies on selective, functional, and collective ignorance to maintain systemic operation, rendering clarity a liability. Acceleration is not a loss of control but a rational choice embedded in competitive mechanisms, growth imperatives, and institutional structures; slowing down is perceived as a greater threat. Elite rationality and technological tools act as accelerators: the most informed individuals understand the risks yet exploit the system to avoid personal consequences; technology and algorithms enhance decision-making efficiency while eroding ethical constraints and long-term foresight. Ethical frameworks and warning mechanisms increasingly fail, leaving future generations as silent victims. Ultimately, the civilizational structure itself chooses destruction. Humanity’s tragedy lies not in error or ignorance, but in the structural impossibility of any feasible path that does not conflict with existing civilizational logic. Understanding this structural self-destructive logic is essential for any profound reflection or potential intervention in contemporary society.

Contemporary human civilization is accelerating toward self-destruction at an unprecedented pace. From the perspectives of philosophy, complex systems, and civilizational diagnosis, this paper explores the deep logic behind humanity’s conscious yet relentless drive toward catastrophe. Traditional forms of ignorance have vanished; modern civilization relies on selective, functional, and collective ignorance to maintain systemic operation, rendering clarity a liability. Acceleration is not a loss of control but a rational choice embedded in competitive mechanisms, growth imperatives, and institutional structures; slowing down is perceived as a greater threat. Elite rationality and technological tools act as accelerators: the most informed individuals understand the risks yet exploit the system to avoid personal consequences; technology and algorithms enhance decision-making efficiency while eroding ethical constraints and long-term foresight. Ethical frameworks and warning mechanisms increasingly fail, leaving future generations as silent victims. Ultimately, the civilizational structure itself chooses destruction. Humanity’s tragedy lies not in error or ignorance, but in the structural impossibility of any feasible path that does not conflict with existing civilizational logic. Understanding this structural self-destructive logic is essential for any profound reflection or potential intervention in contemporary society.

本文旨在对当代华人思想史学者余英时与许倬云的学术体系进行批判性分析。二人作为国际知名的中国思想史家，代表了20世纪下半叶以来海外汉学界和中国学术界对“儒家传统”的重估。然而，其思想史构建存在三个致命盲点：其一，过度儒家中心化，将中国思想史简化为儒学史；其二，忽视或误读老子及道家思想，未能把握其宇宙论和自然哲学维度；其三，缺乏科学基础，未能与现代科学的宇宙学、生态学和系统论相结合，思想史停留在文化怀旧与道德史的层面。本文提出一个替代性方案——以“老-杨创世纪宇宙观”为基础，重建中国思想史的整体视野：将“道”作为宇宙本源与自然法则，将老子思想与现代科学结合，从而实现从文化史向宇宙观史学的根本转型。 This paper offers a critical analysis of the intellectual-historical frameworks of Yu Yingshi and Xu Zhuoyun, two of the most prominent contemporary Chinese intellectual historians. They represent the late 20th-century reevaluation of the Confucian tradition within both overseas Sinology and Chinese academia. Yet their constructions of Chinese intellectual history contain three fatal blind spots: excessive Confucian-centrism, neglect of Laozi and Daoist thought, and lack of a scientific foundation. This paper proposes an alternative—the “Lao-Yang Genesis Cosmology”—to reconstruct the overall horizon of Chinese intellectual history, integrating Dao as the cosmic origin and natural law with Laozi’s philosophy and modern science, achieving a transformation from cultural history to cosmological intellectual history.

This paper analyzes the phenomenon of “intelligence divorced from wisdom” in modern high-entropy civilization from the perspective of scientific philosophical reflection. It argues that the true threat to civilization is not ignorance but highly intelligent individuals lacking wisdom and their cumulative systemic effects. In high-entropy civilizations, competition over technology, institutions, capital, and discourse rewards intelligence rather than wisdom, driving structural fragility, institutional hollowing, and systemic collapse. Through analysis of contemporary social phenomena, historical low-entropy experiments, and behavioral modeling in the film Don’t Look Up, this study elucidates the operational logic of high-entropy civilization, the destructive effects of elite calculation, and the marginalization of wisdom in modern society. The research suggests that civilization can only reduce entropy and achieve sustainable development when intelligence is constrained by wisdom and aligned with natural laws.

George Washington, Thomas Jefferson, and James Madison were not only central figures in the founding of the United States, but also collective architects of its early political civilization. From the perspective of natural civilization, this paper examines how these three Founding Fathers constructed constitutional institutions, local self-government, public morality, and diplomatic strategy through governance characterized by low intervention, balance, and order. Their practices embodied principles analogous to Dao follows Nature: adapting to social structures and public will, respecting local autonomy, avoiding the concentration of power, and thereby achieving long-term national stability and sustainable development. By further integrating their governance wisdom with modern systems science and low-entropy governance theory, this study explores its implications for contemporary state management, ecological civilization, and public policy design.

本文从“老–杨创世纪宇宙观”出发，提出文明的兴衰不仅取决于制度设计或技术水平，而根植于宇宙层级的结构—熵关系。通过系统哲学与历史案例分析，本文阐释了道的约束、熵增规律及自然文明原则，分析了高熵文明的结构特征、人造文明与自然文明的差异、历史低熵实验（如美国建国初期）及当代全球高熵文明的显现。研究得出结论：文明无法被拯救，只能通过顺应宇宙法则进行限制与自我调节，这是高熵世界中唯一理性策略。 This paper, based on the Lao–Yang Genesis Cosmology, argues that the rise and fall of civilization is determined not merely by institutional design or technological progress, but by the structural–entropy dynamics rooted in cosmic hierarchy. Through systems philosophy and historical case analysis, the study elaborates the constraints of the Dao, the law of entropy, and the principles of natural civilization. It examines the structural characteristics of high-entropy civilizations, contrasts artificial and natural civilizations, reviews historical low-entropy experiments such as the early American Republic, and analyzes the contemporary manifestation of global high-entropy civilization. The study concludes that civilization cannot be “saved” but must be constrained and guided in alignment with universal laws—this is the only rational strategy in a high-entropy world.

This paper, based on the Lao–Yang Genesis Cosmology, argues that the rise and fall of civilization is determined not merely by institutional design or technological progress, but by the structural–entropy dynamics rooted in the cosmic hierarchy. Through systems philosophy and historical case analysis, the study elaborates the constraints of the Dao, the law of entropy, and the principles of natural civilization. It examines the structural characteristics of high-entropy civilizations, contrasts artificial and natural civilizations, reviews historical low-entropy experiments such as the early American Republic, and analyzes the contemporary manifestation of global high-entropy civilization. The study concludes that civilization cannot be “saved” but must be constrained and guided in alignment with universal laws—this is the only rational strategy in a high-entropy world.

摘要（Abstract ） 本文以《道德经》“万物负阴而抱阳，冲气以为和”为核心出发点，构建了阴—阳—和三元系统模型，揭示自然、生命与文明系统的普适秩序。论文首先分析地球作为“阴”的承载与孕育功能，太阳作为“阳”的施能与生发作用，月亮作为“和”的节律与调节机制，形成天体三元系统的实证模型。继而将三元系统推广至生命演化与生态秩序，进一步外推至社会结构与文明生成，指出三元调节机制在社会治理、生态文明与文化节律中的普适价值。通过跨学科整合哲学、天体物理学、生态学与社会学视角，本文提出“道冲”不仅是古代智慧的哲学表述，更是可观察、可量化、可应用的自然法则，为现代文明的可持续发展提供理论支撑与实践启示。 This study builds on Laozi’s dictum from the Dao De Jing, “All things carry yin and embrace yang; the interaction of qi creates harmony,” to construct a trinitarian system of Yin-Yang-Harmony. The paper examines Earth as the Yin of bearing and nurturing, the Sun as the Yang of energy and generation, and the Moon as the Harmony of rhythm and regulation, forming an empirical model of celestial trinity. Extending this framework to biological evolution, ecological systems, and human civilization, the study demonstrates the universal role of the trinitarian regulation mechanism in governance, ecological sustainability, and cultural rhythms. By integrating philosophy, astrophysics, ecology, and sociology, the study argues that Dao Chong is not merely an abstract philosophical idea but an observable, quantifiable, and applicable natural law, providing theoretical and practical guidance for sustainable development in modern civilization.

Abstract This study builds on Laozi’s dictum from the Dao De Jing, “All things carry yin and embrace yang; the interaction of qi creates harmony,” to construct a trinitarian system of Yin-Yang-Harmony. The paper examines Earth as the Yin of bearing and nurturing, the Sun as the Yang of energy and generation, and the Moon as the Harmony of rhythm and regulation, forming an empirical model of celestial trinity. Extending this framework to biological evolution, ecological systems, and human civilization, the study demonstrates the universal role of the trinitarian regulation mechanism in governance, ecological sustainability, and cultural rhythms. By integrating philosophy, astrophysics, ecology, and sociology, the study argues that Dao Chong is not merely an abstract philosophical idea but an observable, quantifiable, and applicable natural law, providing theoretical and practical guidance for sustainable development in modern civilization.

Prosperous eras in human history are exceedingly rare, and the governance logic behind them has long been overlooked or moralized. This paper proposes “Dao Follows Nature” as a core principle of governance science, based on the administrative practices of King Zhuang of Chu and Sun Shu-ao, the Reign of Emperor Wen and Jing, the early institutional design of the United States, and the systematic abstractions of Laozi’s philosophy. The study first analyzes the misleading narratives of historical golden ages and the counterintuitive dilemmas of modern governance. It then reveals, through historical prototypes, the mechanisms of low-intervention governance, power restraint, and institutional redundancy, integrating Laozi’s “Chong–He–Tui” (buffering—harmony—retreat) logic with complex systems theory, entropy, and dissipative structures to form a framework of scientific-philosophical reflection. Cross-civilization comparisons and analyses of contemporary governance crises indicate that the scarcity of enduring golden ages stems from power expansion, institutional friction, and entropy accumulation in highly complex systems. The paper further proposes a future governance direction grounded in “Dao Follows Nature”: low intervention, enhanced system resilience, and allowance for social self-organization. The findings suggest that Laozi’s philosophy is not merely premodern wisdom but a forgotten science of the future, providing a theoretical foundation and practical pathway for modern civilization governance and global social stability.

本文以《道德经》中“道冲”概念为核心，结合荆楚地区的自然地理环境、社会生态结构与文化象征体系，从科学哲思与跨学科视角系统探讨老子哲学与荆楚自然文明之间的内在同构关系。文章指出，“冲”并非纯粹的形而上抽象，而是源于江汉平原、沅湘河谷与洞庭湖湿地所构成的水网—谷地—湿地复合生态系统，是对流动性、柔韧性、虚通性与循环性的高度概括。荆楚地区高度动态的生态格局，通过洪水调节、湿地蓄能与农业轮作等实践，形成低熵、自组织、顺势而为的社会运行模式，为老子“道法自然”“无为而治”的哲学思想提供了现实经验基础。 通过对《道德经》相关章节、“冲—虚—谷—水—雌”等关键词的系统文本分析，并与郭店楚简《太一生水》、楚辞意象及考古与生态证据进行互证，本文揭示出荆楚自然文明在生态空间结构、社会治理逻辑、文化符号系统与宇宙观层面，与“道冲”哲学之间存在高度一致的结构性同构。文章进一步指出，老子将地方生态经验抽象升华为普遍宇宙法则，实现了从区域自然文明智慧向整体性哲学原则的转化。 在理论层面，本文将“冲”解释为一种低熵运行原理，既描述宇宙生成的原初状态，也构成社会治理与生态调节的基本逻辑，为理解中国古代自然文明的系统性思维提供新的解释框架。同时，研究将这一思想与现代生态学、系统论与热力学进行对话，并与“老–杨创世纪宇宙观”中的“道—气—水—人”生成链条相衔接，展示古代文明经验在当代生态治理与宇宙观构建中的理论价值与现实启示。

This paper takes the concept of Dao-Chong (道冲) in the Dao De Jing as its core and, drawing upon the natural geography, socio-ecological structures, and cultural symbolic systems of the Jing–Chu region, systematically explores the intrinsic isomorphism between Laozi’s philosophy and Jing–Chu natural civilization from a perspective of scientific philosophy and interdisciplinary analysis. It argues that chong is not a purely metaphysical abstraction, but rather originates from the composite ecological system formed by the Jianghan Plain, the Yuan–Xiang river valleys, and the Dongting Lake wetlands—a system that integrates water networks, valleys, and wetlands. Chong thus constitutes a highly condensed conceptualization of fluidity, flexibility, emptiness-through-connectivity, and cyclical renewal. The highly dynamic ecological landscape of the Jing–Chu region—characterized by flood regulation, wetland energy buffering, and agricultural rotation—gave rise to a low-entropy, self-organizing, and adaptive mode of social operation. This ecological and social configuration provided the experiential foundation for Laozi’s philosophical principles of “the Dao follows Nature” (dao fa ziran) and “governing through non-coercive action” (wuwei). Through systematic textual analysis of key chapters of the Dao De Jing and core concepts such as chong (冲), xu (虚), gu (谷), shui (水), and ci (雌), combined with cross-verification using the Guodian Chu bamboo text Taiyi Sheng Shui, Chu Ci imagery, and archaeological and ecological evidence, this study reveals a high degree of structural isomorphism between Jing–Chu natural civilization and the philosophy of Dao-Chong across ecological spatial organization, social governance logic, cultural symbolism, and cosmological worldview. The paper further demonstrates how Laozi abstracted localized ecological experience into universal cosmological principles, effecting a philosophical elevation from regional natural wisdom to holistic cosmic order. At the theoretical level, chong is interpreted as a low-entropy operational principle that simultaneously describes the primordial state of cosmic generation and functions as a foundational logic for social governance and ecological regulation. This framework offers a new lens for understanding the systemic thinking embedded in ancient Chinese natural civilization. By placing chong in dialogue with modern ecology, systems theory, thermodynamics, and the “Dao–Qi–Water–Human” generative chain within the Lao–Yang Genesis Cosmology, the study highlights both the theoretical significance and contemporary relevance of ancient civilizational wisdom for modern ecological governance and cosmological construction.

老子《道德经》的宇宙论长期被视为抽象形而上体系，缺乏地域、生态与历史背景的考察。然而，本文核心概念“冲”具有独特的生成与秩序调节功能，其哲学化形成与楚地自然文明实践高度相关。本研究通过文本分析、地名学、生态—水系研究及空间考古学方法，系统考证了楚地自然经验、郢都文明圈及郭店楚简一号墓的实证证据。研究发现：“冲”概念起源于楚国郢都附近汉江西岸谷地山林的生态环境，体现洪泛调控、缓冲、循环的低熵稳定特性；楚文王、楚成王、楚庄王及孙叔敖治理实践进一步将这一经验转化为政治制度与社会秩序，形成国家治理的低干预、顺势而为模式；郭店楚简文本则将楚地经验抽象为宇宙生成、阴阳调和、万物运行的系统理论。郢都文明圈的空间高度集中，使政治、生态与思想在实地交汇，提供了哲学抽象的现实发生场。综合分析显示，老子宇宙论不仅是哲学思维的产物，更是楚地自然文明经验的普遍化升华，体现自然—社会—宇宙的内在统一。本文的研究不仅为理解《道德经》提供实证基础，也为现代生态治理、社会系统管理和自然文明理念的传承提供人类文明应该升华到自然文明的深刻启示。 Abstract The cosmology of Laozi’s Dao De Jing has long been regarded as an abstract metaphysical system, often divorced from its regional, ecological, and historical contexts. However, the core concept of “chong” (冲) possesses a unique generative and order-regulating function, whose philosophical formation is deeply linked to the natural civilization practices of the Chu region. This study systematically examines textual, toponymic, ecological, hydrological, and spatial archaeological evidence from the Chu heartland, the Yingdu civilization zone, and the Guodian Tomb No. 1 corpus. The findings indicate that the concept of “chong” originates from the ecological environment of valleys, forests, and riverine plains on the western banks of the Han River near Yingdu, characterized by flood regulation, buffering, and circulation, forming a low-entropy stable system. The governance practices of King Wen, King Cheng, and King Zhuang of Chu, along with the hydraulic engineering led by Sun Shuo’ao, translated these experiences into political institutions and social order, forming a low-intervention, adaptive model of state governance. The Guodian texts abstracted these Chu experiences into a systematic theory of cosmic generation, yin-yang harmony, and the operation of all things. The spatial concentration of the Yingdu civilization zone allowed political, ecological, and intellectual practices to intersect in situ, providing the real-world locus for philosophical abstraction. Comprehensive analysis demonstrates that Laozi’s cosmology is not merely a product of abstract reasoning but a universalized reflection of Chu’s natural civilization, embodying the intrinsic unity of nature, society, and cosmos. This study provides empirical grounding for interpreting the Dao De Jing and offers profound insights for contemporary ecological governance, social system management, and the transmission of natural civilization principles, suggesting that human civilization should aspire toward harmony with nature. Keywords Laozi cosmology; Chong (冲); Chu natural civilization; Yingdu; Guodian manuscripts; spatial archaeology; ecological governance; low-entropy system

老子《道德经》的宇宙论长期被视为抽象形而上体系，缺乏地域、生态与历史背景的考察。然而，本文核心概念“冲”具有独特的生成与秩序调节功能，其哲学化形成与楚地自然文明实践高度相关。本研究通过文本分析、地名学、生态—水系研究及空间考古学方法，系统考证了楚地自然经验、郢都文明圈及郭店楚简一号墓的实证证据。研究发现：“冲”概念起源于楚国郢都附近汉江西岸谷地山林的生态环境，体现洪泛调控、缓冲、循环的低熵稳定特性；楚文王、楚成王、楚庄王及孙叔敖治理实践进一步将这一经验转化为政治制度与社会秩序，形成国家治理的低干预、顺势而为模式；郭店楚简文本则将楚地经验抽象为宇宙生成、阴阳调和、万物运行的系统理论。郢都文明圈的空间高度集中，使政治、生态与思想在实地交汇，提供了哲学抽象的现实发生场。综合分析显示，老子宇宙论不仅是哲学思维的产物，更是楚地自然文明经验的普遍化升华，体现自然—社会—宇宙的内在统一。本文的研究不仅为理解《道德经》提供实证基础，也为现代生态治理、社会系统管理和自然文明理念的传承提供人类文明应该升华到自然文明的深刻启示。 Abstract The cosmology of Laozi’s Dao De Jing has long been regarded as an abstract metaphysical system, often divorced from its regional, ecological, and historical contexts. However, the core concept of “chong” (冲) possesses a unique generative and order-regulating function, whose philosophical formation is deeply linked to the natural civilization practices of the Chu region. This study systematically examines textual, toponymic, ecological, hydrological, and spatial archaeological evidence from the Chu heartland, the Yingdu civilization zone, and the Guodian Tomb No. 1 corpus. The findings indicate that the concept of “chong” originates from the ecological environment of valleys, forests, and riverine plains on the western banks of the Han River near Yingdu, characterized by flood regulation, buffering, and circulation, forming a low-entropy stable system. The governance practices of King Wen, King Cheng, and King Zhuang of Chu, along with the hydraulic engineering led by Sun Shuo’ao, translated these experiences into political institutions and social order, forming a low-intervention, adaptive model of state governance. The Guodian texts abstracted these Chu experiences into a systematic theory of cosmic generation, yin-yang harmony, and the operation of all things. The spatial concentration of the Yingdu civilization zone allowed political, ecological, and intellectual practices to intersect in situ, providing the real-world locus for philosophical abstraction. Comprehensive analysis demonstrates that Laozi’s cosmology is not merely a product of abstract reasoning but a universalized reflection of Chu’s natural civilization, embodying the intrinsic unity of nature, society, and cosmos. This study provides empirical grounding for interpreting the Dao De Jing and offers profound insights for contemporary ecological governance, social system management, and the transmission of natural civilization principles, suggesting that human civilization should aspire toward harmony with nature. Keywords Laozi cosmology; Chong (冲); Chu natural civilization; Yingdu; Guodian manuscripts; spatial archaeology; ecological governance; low-entropy system

The cosmology of Laozi’s Dao De Jing has long been regarded as an abstract metaphysical system, often divorced from its regional, ecological, and historical contexts. However, the core concept of “chong” (冲) possesses a unique generative and order-regulating function, whose philosophical formation is deeply linked to the natural civilization practices of the Chu region. This study systematically examines textual, toponymic, ecological, hydrological, and spatial archaeological evidence from the Chu heartland, the Yingdu civilization zone, and the Guodian Tomb No. 1 corpus. The findings indicate that the concept of “chong” originates from the ecological environment of valleys, forests, and riverine plains on the western banks of the Han River near Yingdu, characterized by flood regulation, buffering, and circulation, forming a low-entropy stable system. The governance practices of King Wen, King Cheng, and King Zhuang of Chu, along with the hydraulic engineering led by Sun Shuo’ao, translated these experiences into political institutions and social order, forming a low-intervention, adaptive model of state governance. The Guodian texts abstracted these Chu experiences into a systematic theory of cosmic generation, yin-yang harmony, and the operation of all things. The spatial concentration of the Yingdu civilization zone allowed political, ecological, and intellectual practices to intersect in situ, providing the real-world locus for philosophical abstraction. Comprehensive analysis demonstrates that Laozi’s cosmology is not merely a product of abstract reasoning but a universalized reflection of Chu’s natural civilization, embodying the intrinsic unity of nature, society, and cosmos. This study provides empirical grounding for interpreting the Dao De Jing and offers profound insights for contemporary ecological governance, social system management, and the transmission of natural civilization principles, suggesting that human civilization should aspire toward harmony with nature.

Abstract This paper takes the political practices of King Wen, King Cheng, and King Zhuang of Chu as a historical thread and examines, at the levels of natural environment, civilizational structure, and philosophical abstraction, how Chu civilization emerged and evolved within the highly dynamic, decentralized natural system of the Han River basin. The study finds that Chu civilization was not a linear-progressive civilization dependent on ritual systems or artificially designed institutions; rather, it was a self-organizing, low-intervention, and highly resilient “natural civilization.” Its governance logic reflected an adaptive and self-correcting mechanism in response to complex environments, providing endogenous drivers for long-term stability. Furthermore, Laozi’s thought of “Dao follows nature” and “governing by non-interference” is not an abstract metaphysical proposition but a philosophical condensation and sublimation of the long-term operational experience of Chu civilization. By analyzing the hydrological structure, ecological characteristics, and the river–galaxy imagery of the Han River basin, this paper reveals the cross-scale isomorphism between Chu civilization, Laozi’s “Dao,” and the cosmic natural order, offering a new theoretical perspective for understanding the natural origins of Chinese thought, mechanisms of long-term civilizational stability, and contemporary civilizational transformation. The study demonstrates that truly sustainable civilizations do not arise from the forceful control of nature but from understanding, aligning with, and respecting natural order.

本文系统探讨了贝叶斯人工智能在认识论意义上的真理追求，提出“真理收敛是一种条件性结果”的核心观点。研究指出，贝叶斯推理在数学上保证形式收敛，但其能否趋近真实世界取决于先验开放性、证据真实性、独立性及信息丰富性，以及反馈机制和制度保障。本文分析了贝叶斯收敛定理的局限性、开放贝叶斯主义的可学习性、现代信息生态中的失效模式，以及人工智能设计原则与伦理约束。研究强调真理收敛不仅是算法特性，更是文明性、集体性和生态性的实践结果。通过非教条化先验、独立证据通道、相关性显式建模、反馈回路修正及认识谦卑制度化，人工智能可实现条件性真理追求。本文最终指出，贝叶斯人工智能既是数学推理工具，也是文明认识能力的试金石，为现代科学理性、伦理实践和社会制度提供了可操作路径。 This paper systematically examines the epistemological pursuit of truth in Bayesian artificial intelligence (AI), arguing that truth convergence is a conditional outcome rather than an inherent property of the algorithm. Bayesian reasoning guarantees formal convergence mathematically, but its alignment with reality depends on prior openness, evidence authenticity, independence, information richness, feedback mechanisms, and institutional support. The study analyzes the limitations of Bayesian convergence theorems, the learnability in open Bayesianism, AI failure modes in modern information ecologies, and design principles and ethical constraints. It emphasizes that truth convergence is not merely an algorithmic property, but a civilizational, collective, and ecological achievement. By implementing non-dogmatic priors, independent evidence channels, explicit modeling of evidence correlations, feedback loop corrections, and institutionalized epistemic humility, AI can pursue truth conditionally. Ultimately, Bayesian AI is both a tool for formal reasoning and a litmus test of civilizational epistemic capacity, providing actionable guidance for modern scientific rationality, ethical practice, and societal institutions.

This paper systematically examines the epistemological pursuit of truth in Bayesian artificial intelligence (AI), arguing that truth convergence is a conditional outcome rather than an inherent property of the algorithm. Bayesian reasoning guarantees formal convergence mathematically, but its alignment with reality depends on prior openness, evidence authenticity, independence, information richness, feedback mechanisms, and institutional support. The study analyzes the limitations of Bayesian convergence theorems, the learnability in open Bayesianism, AI failure modes in modern information ecologies, and design principles and ethical constraints. It emphasizes that truth convergence is not merely an algorithmic property, but a civilizational, collective, and ecological achievement. By implementing non-dogmatic priors, independent evidence channels, explicit modeling of evidence correlations, feedback loop corrections, and institutionalized epistemic humility, AI can pursue truth conditionally. Ultimately, Bayesian AI is both a tool for formal reasoning and a litmus test of civilizational epistemic capacity, providing actionable guidance for modern scientific rationality, ethical practice, and societal institutions.

This paper examines the role of wisdom and power in the evolution of human civilization through a combination of philosophical-historical comparison, systems theory analysis, and the lens of natural control systems. It first reviews Plato’s model of the “Philosopher-King,” demonstrating that even the wisest individuals, once vested with power, inevitably accelerate civilizational disorder due to the structural distortions inherent in power. Power not only alters incentives but also shapes cognitive boundaries, producing high-entropy, low-adaptability system states. Subsequently, Laozi’s principle of “Wu Wei” (non-interventionist governance) is analyzed, highlighting that the efficacy of wisdom relies on refusing direct rule, minimizing intervention, participating implicitly, and maintaining system self-organization. Integrating modern complex systems theory, principles of entropy, and global governance case studies, the paper argues that wisdom should participate in civilizational management through implicit constraints, reversible interventions, and distributed involvement, rather than direct control. Within the framework of the Lao–Yang Genesis Cosmology, the generation of the universe, natural systems, and human civilization form structurally isomorphic chains, where “Dao gives birth to One, One gives birth to Two, Two gives birth to Three, Three gives birth to all things” corresponds to the stepwise expansion of low-entropy self-organizing systems. Laozi’s propositions, including “Wu Wei,” “The highest good is like water,” and “Dao follows Nature,” illustrate universal principles by which complex systems maintain stability: primarily endogenous regulation, prioritized negative feedback, flexible buffering in place of coercive intervention, and minimal control to achieve self-maintained global order. The paper further emphasizes that modern centralized governance, algorithmic prediction, and technocratic systems, while enhancing short-term efficiency, often accelerate entropy accumulation and weaken systemic self-repair capacities. By contrast, the natural control system model enhances long-term stability and adaptability of civilization, providing a cross-scale and cross-era theoretical framework for understanding historical civilizational rise and fall, contemporary global governance challenges, ecological management, and systemic risks in artificial intelligence. The ultimate conclusion is clear: truth cannot hold power, wisdom cannot claim the throne, yet without wisdom, civilization is inevitably self-destructive.

This paper offers a critical analysis of contemporary global governance from the perspective of scientific philosophy and cosmology, with particular attention to elite dialogue mechanisms represented by the World Economic Forum in Davos. It argues that the root cause of today’s global crises is not institutional or technological failure, but rather the loss of awareness of the cosmic generative order in governance practice. The Davos model functions as a high-entropy governance system: its dialogues and institutions remain confined to short-term interests, localized negotiation, and technical optimization, while lacking cognition of long-term, low-entropy civilizational pathways. The paper proposes a civilizational transition “from Davos to Dao,” structured in three stages: first, the reconstruction of cosmic order cognition; second, the design of institutions aligned with generative laws; and finally, political action oriented toward low-entropy civilization. By introducing the Lao–Yang Genesis Cosmology, the study articulates the concept of Zhi-Zhi (governance through generative knowledge), which repositions civilization within cosmic evolutionary logic and enables sustainable, low-entropy global governance. The conclusion demonstrates that only by conforming to the cosmic generative order can governance achieve genuine self-correction, sustain long-term civilizational stability, and provide fundamental solutions to global crises.

Abstract The pursuit of fame and gain by scientists has been a pervasive phenomenon throughout the history of science, with potential long-term negative impacts on civilization and society. This paper begins with historical cases including Newton, Ptolemy, and Qian Xuesen, and combines contemporary examples from artificial intelligence, gene editing, and high-energy physics to analyze the essence and systemic hazards of fame-driven scientific behavior from four perspectives: scientific philosophy, institutional structure, psychological motivation, and civilizational risk. The study further proposes a theoretical framework for constructing a “Natural Civilization Scientific System,” emphasizing the multidimensional integration of scientific ethics, institutional constraints, research culture, and philosophical education, aiming to unify scientific authority, research freedom, and social responsibility. The findings suggest that the pursuit of science should center on the overall welfare of civilization and low-entropy sustainable development, preventing the erosion of scientific rationality and human civilization by competition over power, reputation, and resources. This paper provides a philosophical and institutional reference for scientific governance, research culture development, and high-risk research oversight.