Charles X. 兴平 Yang 杨

Abstract This paper advances a central argument: the root cause of the contemporary global governance crisis lies not in a lack of dialogue, but in an excess of dialogue under conditions of absent wisdom. Global elite dialogue mechanisms—exemplified by the World Economic Forum in Davos—have evolved into civilizational self-consolation systems through ritualized multilateral discussions, symbolic consensus, and technocratic agendas. While these mechanisms outwardly project rationality and inclusiveness, they systematically exclude deep questioning of institutional foundations, civilizational premises, and underlying value logics. Trump-style political disturbances are neither aberrations nor simple regressions into populism. Rather, they function as structural stress tests that expose cognitive closure and institutional fragility within elite systems, thereby revealing the fundamental failure of dialogue and decision-making. This paper analyzes the positive and negative effects of such disturbances, the hypocritical reaction patterns of elites, and the institutional mechanisms through which wisdom is structurally excluded. It demonstrates that when disturbances are not met with philosophical depth, civilizational systems tend to slide into symbolic ritualism, cognitive vacuums, and institutional degeneration. The conclusion emphasizes that unless global elites acknowledge the structural failure of their dialogue mechanisms, so-called “global governance” will remain an advanced ritual of civilizational denial rather than an effective tool for problem-solving. The paper further argues that civilizational self-correction and sustainable development depend on the reintroduction of wisdom, philosophical reflection, and systematic scrutiny of institutional and value premises.

Abstract Based on the Lao–Yang Genesis Cosmology, this paper systematically analyzes the structural paradoxes of modern elite global governance, taking the Davos Annual Meeting as a case study. The research shows that while Davos embodies a high concentration of intelligence, technology, and capital, ostensibly providing a platform for global dialogue and cooperation, it actually reinforces local desires and high-energy consumption cycles, accelerating civilization toward high-entropy trajectories. Through an analysis of the cosmological generative chain and the dialectical logic of “sheng–zhi” (generate–cease), this paper identifies the root causes of elite rationality failure: intellectual optimization enhances local efficiency but cannot correct the higher-order order of civilization; stopping and restraint are institutionally excluded, undermining the self-regulatory mechanisms of civilization. Based on this, a theoretical framework for “Zhi-Zhi” global governance is proposed: the triple cessation—ceasing technological scale expansion, material and energy flows, and humanity’s illusion of dominion—providing constraints for the cosmological generative chain. The paper emphasizes that cosmological understanding must precede policy design, self-limitation must precede growth commitments, and the right to negate must precede negotiation authority, in order to achieve sustainable global governance. From a philosophy–science interdisciplinary perspective, this study provides a fundamental critique of modern elite governance and a theoretical path for civilization to realign with natural laws.

Laozi proposed that “Taiyi generates water,” signifying the evolutionary process of the cosmic origin, where water is the beginning of life and the key to the emergence of all things. Modern science holds that the formation of the universe originates from the Big Bang, and the birth of the Sun within the Milky Way has provided Earth with sunlight, air, and water, ultimately leading to the emergence of life. This evolutionary process has profound philosophical resonance with Laozi’s cosmology. This paper integrates Laozi’s cosmic theory with modern science, using “Taiyi generates water” as a starting point to explore how the Sun became the source of life, driving the evolution of Earth’s ecosystem and ultimately nurturing humanity and all living beings.

摘要 / Abstract 本文从科学哲思与自然控制论视角，重新审视战国时期“亡秦必楚”的历史现象，提出这一现象并非偶然，而是文明控制系统在熵演化中的必然结果。本文建立了文明作为复杂自适应控制系统的模型，区分高熵文明（高控制密度、高刚性、低自组织能力）与低熵文明（控制分散、反馈冗余、文化缓冲），分析秦帝国的崩溃机制及反秦诸国的集体失败，揭示楚文明的特殊低熵结构如何成为文明重组的载体。进一步，本文将楚—秦控制逻辑类比于现代国家治理、数字文明及人工智能社会，提出文明的长期存续依赖低熵结构、柔性治理与自组织能力，为现代政策设计与数字文明建设提供理论借鉴。 From a scientific-philosophical and cybernetic perspective, this paper reexamines the historical phenomenon of “the Fall of Qin and the Rise of Chu,” arguing that it was not coincidental but a structural inevitability in the entropy evolution of civilizational control systems. We model civilizations as complex adaptive control systems, distinguishing between high-entropy civilizations (high control density, rigid execution, low self-organization) and low-entropy civilizations (distributed control, redundant feedback, cultural buffering). The collapse mechanisms of the Qin Empire and the collective failures of anti-Qin states are analyzed, revealing how Chu’s low-entropy structure provided the essential carrier for civilizational reorganization. Furthermore, the Chu–Qin control logic is analogized to modern state governance, digital civilization, and AI societies, highlighting that long-term civilizational survival depends on low-entropy structures, flexible governance, and self-organization. These insights provide actionable frameworks for modern policy and digital civilization design.

摘要 / Abstract 本文基于《老–杨自然控制论 / 创世纪宇宙观》的理论框架，重新审视楚国文明的兴盛与衰败，并将其置于先秦文明整体演化的控制范式分叉点进行分析。通过引入“低熵文明—高熵文明”系统分类，研究表明楚国与秦国并非简单的成败对立，而是两种根本不同的文明控制路径。楚国体现自然控制文明：以制度弹性、文化缓冲与低干预治理为核心；秦国体现工程化控制文明：以高度集中、强制执行和高控制密度为特征。历史案例验证了自然控制论核心命题：短期效率提升往往以长期系统熵积累为代价。楚国的失败并非源于落后，而是未能在文明分叉点转向高熵路径；秦国的胜利是高熵策略的阶段性成功，其脆弱性在秦帝国快速崩塌中显现。本文为理解文明兴衰、制度选择及现代国家与数字治理提供理论启示。 This study, based on the theoretical framework of the Lao–Yang Natural Control Theory / Genesis Cosmology, reexamines the rise and fall of the Chu civilization and situates it within the bifurcation of control paradigms in the overall evolution of pre-Qin civilizations. By introducing a systemic classification of low-entropy versus high-entropy civilizations, the research shows that Chu and Qin were not simply a case of success versus failure, but represented two fundamentally distinct paths of civilizational control. Chu exemplified a natural control civilization, characterized by institutional flexibility, cultural buffering, and low-intervention governance, whereas Qin embodied an engineered control civilization, marked by high centralization, coercive enforcement, and high control density. Historical evidence validates the core proposition of natural control theory: short-term efficiency gains often come at the cost of long-term entropy accumulation within the system. Chu’s decline was not due to backwardness but to its failure to shift toward a high-entropy path at the civilizational bifurcation point; Qin’s victory was a stage-specific success of a high-entropy strategy, whose inherent fragility became evident in the rapid collapse of the Qin Empire. This study provides theoretical insights into understanding civilizational rise and fall, institutional choice, and the governance challenges of modern states and digital societies.

摘要 Abstract 当代人类文明正同时面临政治治理失效、社会对抗结构固化、生态系统超载以及数字技术与人工智能引发的系统性失控风险。主流解释通常将这些危机归因于制度缺陷、技术加速或伦理规范滞后，但本文指出，其更深层根源在于现代文明所依赖的控制范式本身存在结构性错误。以系统科学与现代控制论为参照，本文提出一种科学哲思批判路径，重新界定老子政治哲学的理论性质，认为其并非“反治理”或消极无为，而是一套关于文明长期稳定运行的自然控制论（Natural Cybernetics）模型。 在《老–杨创世纪宇宙观》的理论框架下，本文构建宇宙生成、自然系统与人类文明之间的结构同构关系，将“道生一、一生二、二生三、三生万物”理解为低熵系统逐级展开的生成链条。由此论证老子提出的“无为而治”“上善若水”“道法自然”等核心命题，实质上揭示了复杂系统得以维持稳态的普遍控制原则：以内生调节为主导、以负反馈优先、以柔性缓冲取代强制干预，并通过最小控制实现整体秩序的自我维持。 通过对比自然控制论与现代文明中盛行的“人造控制论”——包括政治高度集中、技术官僚体系与算法治理中的预测崇拜与强控制逻辑——本文指出后者在提升短期效率的同时，往往加速熵积累并削弱系统自我修复能力。基于此，文章进一步说明老子自然控制论不仅能够解释历史文明的兴衰分岔（如周与楚），也为理解当代国家治理困境、生态危机以及人工智能治理中的系统性风险，提供了一种跨尺度、跨时代的理论框架。 本文的核心贡献在于：将老子哲学明确定位为一种文明级自然控制理论，揭示其在低熵文明建构与可持续治理中的系统意义，并为未来数字文明与人工智能社会的稳定设计提供基础性思想资源。 Contemporary human civilization faces simultaneous systemic risks, including political governance failures, entrenched social conflicts, ecological overload, and runaway systemic instability triggered by digital technologies and artificial intelligence. Mainstream explanations typically attribute these crises to institutional deficiencies, accelerated technological development, or lagging ethical norms. However, this paper argues that their deeper root lies in structural flaws inherent in the control paradigms on which modern civilization depends. Drawing on systems science and modern cybernetics, we propose a scientifically philosophical critical approach that reconceptualizes Laozi’s political philosophy, emphasizing that it is not “anti-governance” or mere passive wu wei, but rather a model of natural cybernetics designed for the long-term stability of civilization. Within the theoretical framework of the Lao–Yang Genesis Cosmology, this paper constructs structural isomorphisms between cosmic genesis, natural systems, and human civilization. The sequence “Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to all things” is interpreted as a generative chain through which low-entropy systems unfold across hierarchical scales. Accordingly, Laozi’s core propositions—wu wei governance, “supreme goodness is like water,” and “Dao follows Nature”—are understood as universal control principles that allow complex systems to maintain steady states: endogenous regulation dominates, negative feedback is prioritized, flexible buffering replaces coercive intervention, and minimal control enables self-maintenance of overall order. By contrasting natural cybernetics with the “artificial cybernetics” prevalent in modern civilization—including highly centralized politics, technocratic bureaucracies, and algorithmic governance with predictive fetishism and strong-control logic—this study shows that while the latter may enhance short-term efficiency, it accelerates entropy accumulation and undermines systemic self-repair capacity. Based on this comparison, we further demonstrate that Laozi’s natural cybernetics not only explains historical civilizational bifurcations (e.g., Zhou and Chu) but also provides a cross-scale, cross-temporal framework for understanding contemporary governance crises, ecological challenges, and systemic risks in AI governance. The core contribution of this paper is to position Laozi’s philosophy as a civilization-level theory of natural control, revealing its systemic significance in the construction of low-entropy civilizations and sustainable governance, while providing foundational conceptual resources for the stable design of future digital civilizations and AI societies.

摘要 / Abstract 周朝的兴盛与衰落不仅是历史事件，更是人类文明在特定能耗和信息条件下的制度实验。本论文以科学哲思与系统论视角，分析周朝制度的低熵治理结构、权力分布网络、宗法制与礼乐制度，揭示其兴盛的逻辑基础及衰亡的结构原因。研究发现，周朝的制度成功在于低能耗、高稳定的秩序系统，但其制度路径依赖与合法性脆弱性最终导致系统失稳。诸子百家的思想回应（孔子、老子、法家）可视为制度崩解后的理论修复尝试，分别体现了伦理重建、治理谦卑与高能耗控制路径。进一步，通过古今制度对话，将周制经验映射至现代联邦制与制度信任危机，揭示了分权、合法性与制度空转的现代镜鉴。最终，本论文将周朝兴衰的规律与“低熵自然文明 / 老–杨创世纪宇宙秩序”进行对接，提出文明可持续的三条结构原则：制度必然熵增、低熵秩序需动态更新、合法性为动态关系。研究为现代文明设计提供科学哲思启示：顺应熵增规律、优化能耗结构、持续校准合法性，是实现文明可持续的核心路径。 The rise and fall of the Zhou Dynasty represents not only a historical process but also a systemic experiment in human civilization under specific energy and informational constraints. This paper employs a scientific-philosophical and systems-theoretical perspective to analyze the low-entropy governance structures of the Zhou Dynasty, including its decentralized power network, kinship-based hierarchy, and ritual-music system. The study reveals that the dynasty’s success was grounded in a low-energy, highly stable order, while its collapse stemmed from structural path dependency and fragile legitimacy. The intellectual responses of the Hundred Schools—Confucius, Laozi, and the Legalists—can be understood as theoretical attempts to repair the failed system, representing ethical reconstruction, governance humility, and high-energy control strategies, respectively. Further, by comparing ancient and modern systems, the Zhou experience provides insight into contemporary federalism, institutional trust crises, and the risks of decentralized governance. Finally, the study aligns the Zhou Dynasty’s rise and fall with the principles of Low-Entropy Natural Civilization under the Lao–Yang Genesis Cosmology, deriving three universal structural rules for sustainable civilization: all institutions are subject to entropy, low-entropy order requires continuous renewal, and legitimacy is a dynamic relation. The findings offer a scientific-philosophical guide for modern civilization: respecting entropy laws, optimizing energy structures, and continuously calibrating legitimacy are key to achieving sustainable societal order.

本文基于《老–杨创世纪宇宙观》，系统考察老子哲学在历史治理与现代文明中的实践可验证性。研究以“道生一，一生二，二生三，三生万物”的宇宙生成链为总体模型，将低熵、自然秩序与系统稳态确立为文明演化与政治治理的核心判准。 通过对晏婴、孙叔敖等历史政治实践的结构性分析，并结合系统科学与生态文明理论，本文论证：老子“无为而治”“上善若水”“人法地、地法天、天法道、道法自然”等思想并非抽象伦理，而是一套可持续、低熵的治理方法论。 研究表明，低熵政治人格、顺应系统结构的制度设计以及生态化治理模式，是文明长期稳态与可持续发展的根本条件。 This paper investigates the practical validation of Laozi’s philosophy through the framework of the Lao–Yang Genesis Cosmology. Using the cosmological generation chain—“Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to all things”—as an integrative model, the study establishes low entropy, natural order, and systemic stability as core criteria for civilizational and political sustainability. Through structural analyses of historical political figures such as Yan Ying and Sun Shuao, combined with insights from systems science and ecological governance, the paper demonstrates that Laozi’s principles—wu wei, “supreme goodness is like water,” and the emulation chain from humanity to Dao—constitute a practical methodology for low-entropy governance rather than abstract moral philosophy. The findings indicate that low-entropy political character, system-aligned institutional design, and ecologically attuned governance are fundamental to long-term civilizational stability.

摘要 / Abstract 本文从系统科学与文明演化的视角，重新审视老子哲学的实践性价值。不同于将《道德经》理解为道德劝诫或玄学隐喻，本文提出：老子哲学本质上是一套关于低熵系统治理与自然文明稳定性的元法则。通过对春秋时期两位政治实践者——孙叔敖与晏婴——的比较分析，本文揭示老子思想在真实政治系统中的可验证性。孙叔敖体现了“无争、稳态、抑制熵增”的系统稳定型人格；晏婴则展现出“谦和、缓冲、顺势而治”的系统调节型人格。二者构成老子政治哲学在不同治理维度上的互补实现。文章进一步在“老–杨创世纪宇宙观”框架下，建立“人法地、地法天、天法道、道法自然”的多层级同构模型，说明老子哲学并非历史偶然，而是符合宇宙系统、生态系统与社会系统共通法则的文明理性。本文最终指出：现代治理危机的根源，在于高熵绩效导向与对低熵政治人格的结构性排斥。 This paper revisits the practical value of Laozi’s philosophy from the perspectives of systems science and civilizational evolution. Unlike interpretations of the Dao De Jing as moral exhortation or metaphysical allegory, it argues that Laozi’s thought fundamentally embodies principles for low-entropy system governance and sustainable civilization. Through comparative analysis of two Spring and Autumn political practitioners—Sun Shuao and Yan Ying—the study demonstrates the empirical applicability of Laozi’s ideas. Sun Shuao exemplifies a “non-contentious, steady-state, entropy-suppressing” political personality, while Yan Ying manifests a “modest, buffering, adaptive” personality. Together, they represent complementary implementations of Laozi’s political philosophy across different governance dimensions. Further, within the Lao–Yang Genesis Cosmology framework, the paper establishes a multi-level isomorphism model—“Humankind Follows Earth, Earth Follows Heaven, Heaven Follows Dao, Dao Follows Nature”—indicating that Laozi’s philosophy aligns with universal, ecological, and social systemic laws. The study concludes that contemporary governance crises stem from high-entropy, performance-driven structures that marginalize low-entropy political personalities.

本文基于历史个案、系统论与熵理论，提出“自然文明宰相”的科学哲思模型，通过分析春秋时期孙叔敖与晏婴的人性结构和治理方式，揭示其低扰动、去中心化和非绩效导向的人格特征如何维持文明稳态。文章指出，孙叔敖与晏婴并非道德楷模，而是自然文明阶段中产生的“低熵治理人格”，充当政治系统的稳态调节器。通过系统对比战国时期政治人格的消失，本文揭示了文明加速、军事化与官僚量化导致低熵人格被边缘化的必然性，从而形成文明—人格—系统耦合的理论框架。同时，文章将这一模型与《老–杨创世纪宇宙观》对接：宰相如地、君主如天、文明如自然系统，为政治个体、制度设计与社会自组织提供科学哲学化的理解。最后，文章讨论了现代治理的启示，指出低熵人格在当代高度工程化社会中稀缺且关键，其存在与制度设计紧密相关。本文以历史分析、系统理论和宇宙学类比为基础，为古代政治、文明演化与现代治理提供跨时代的科学哲思视角。 This paper proposes a scientific-philosophical model of “natural-civilization prime ministers” based on historical cases, systems theory, and entropy analysis. By examining the human nature and governance strategies of Sun Shu’ao and Yan Ying during the Spring and Autumn period, the study identifies their low-disturbance, decentralized, and non-performance-driven traits, which maintained civilizational stability. Sun Shu’ao and Yan Ying are not moral exemplars but “low-entropy governance personalities,” functioning as steady-state regulators within political systems. A comparative analysis with the Warring States period demonstrates the structural disappearance of such personalities due to accelerated civilization, militarization, and bureaucratic quantification. The paper further unifies this model with the Lao–Yang Genesis Cosmology: prime ministers as “Earth,” rulers as “Heaven,” and civilization as a natural system, providing a scientifically grounded framework for individual governance, institutional design, and social self-organization. Finally, the study discusses implications for modern governance, emphasizing the scarcity and systemic importance of low-entropy personalities in highly engineered societies. This research offers a cross-temporal perspective connecting historical politics, civilizational evolution, and contemporary governance.

This paper proposes a scientific-philosophical model of “natural-civilization prime ministers” based on historical cases, systems theory, and entropy analysis. By examining the human nature and governance strategies of Sun Shu’ao and Yan Ying during the Spring and Autumn period, the study identifies their low-disturbance, decentralized, and non-performance-driven traits, which maintained civilizational stability. Sun Shu’ao and Yan Ying are not moral exemplars but “low-entropy governance personalities,” functioning as steady-state regulators within political systems. A comparative analysis with the Warring States period demonstrates the structural disappearance of such personalities due to accelerated civilization, militarization, and bureaucratic quantification. The paper further unifies this model with the Lao–Yang Genesis Cosmology: prime ministers as “Earth,” rulers as “Heaven,” and civilization as a natural system, providing a scientifically grounded framework for individual governance, institutional design, and social self-organization. Finally, the study discusses implications for modern governance, emphasizing the scarcity and systemic importance of low-entropy personalities in highly engineered societies. This research offers a cross-temporal perspective connecting historical politics, civilizational evolution, and contemporary governance.

摘要 / Abstract 楚庄王与孙叔敖的政治实践是中国古代政治史上少有的“自然文明治理范式”。本文以老子哲学和“老-杨创世纪宇宙观”为理论基础，通过三段式结构（哲学阐释、历史分析、综合论述）系统探讨两人的政治模式。研究显示，楚庄王以“天法道”的方式实现王权节制，孙叔敖以“人法地”的方式进行无为施政，二者合作形成了低熵、自组织、生态平衡的国家治理体系。本文提出的“自然文明政治模型”，不仅解释了楚国治理的成功逻辑，也为现代文明面对权力膨胀、社会熵增和生态危机提供了可借鉴的哲学与实践框架。 关键词：楚庄王、孙叔敖、老子、无为而治、自然文明、老-杨创世纪宇宙观、社会自组织、生态政治学 The political practices of King Zhuang of Chu and Sun Shu’ao represent a rare “natural civilization governance paradigm” in ancient Chinese political history. Based on Laozi’s philosophy and the Lao-Yang Genesis Cosmology, this paper employs a three-part structure—philosophical interpretation, historical analysis, and comprehensive discussion—to systematically examine their political model. The study demonstrates that King Zhuang exercised power restraint according to “Heaven follows the Dao,” while Sun Shu’ao implemented governance by non-interference according to “Humans follow the Earth.” Their cooperation established a low-entropy, self-organizing, and ecologically balanced governance system. The proposed “Natural Civilization Political Model” not only elucidates the success logic of Chu’s governance but also provides a philosophical and practical framework for addressing modern civilization’s challenges, including power expansion, social entropy increase, and ecological crises. Keywords: King Zhuang of Chu, Sun Shu’ao, Laozi, Wu Wei Governance, Natural Civilization, Lao-Yang Genesis Cosmology, Social Self-Organization, Ecological Political Science

中文摘要： 孙叔敖，作为楚国春秋时期的贤相，被历史记忆为兼具仁德、务实、生态智慧与非侵略性政治气质的典范。他不是以功名治国，而是以天性之善；不是以权术谋政，而是以自然法则维系国家秩序。本文以“自然文明”与《老子》哲学为理论基础，提出“自然政治范式”（Natural Governance Paradigm）概念，试图重新定位孙叔敖在中国政治思想史中的地位，展示其治国理念与现代系统论、生态治理、非线性政治模型的深度互补关系。本文采用跨学科方法，结合哲学、政治学、系统科学与生态文明研究，以三段式学术论文结构完成全景式论述。本文也将孙叔敖置于“老-杨创世纪宇宙观”框架下，视为最接近“道法自然”政治模式的人类实践者之一。 Abstract (English): Sun Shuao, the eminent prime minister of the State of Chu in the Spring and Autumn period, stands as one of the most remarkable embodiments of non-aggressive, ecologically attuned, and naturally grounded governance in early Chinese history. He governed not through ambition but through innate virtue; not through manipulation but through alignment with natural laws. This paper, grounded in Laozi’s philosophy and the theoretical construct of “natural civilization,” advances the concept of a “Natural Governance Paradigm.” It re-evaluates Sun Shuao’s intellectual and political significance, arguing that his governance demonstrates profound compatibility with modern systems theory, ecological governance, and nonlinear political modeling. Integrating perspectives from philosophy, political science, systems science, and ecological civilization studies, the paper adopts a three-part academic structure. Within the framework of the “Lao-Yang Genesis Cosmology,” Sun Shuao is presented as one of the closest historical realizations of governance aligned with the Dao.

This paper reconstructs the governance science of Laozi’s political philosophy from the perspectives of scientific-philosophical reasoning, systemic governance, and historical empiricism. By analyzing the “Dao–De–Zhi” logic in the Daodejing and examining the historical practices of King Zhuang of Chu and Sun Shuao, it demonstrates that Wu-Wei governance is not merely a philosophical ideal, but a practical, low-friction, structurally prioritized complex system governance model. The study employs an interdisciplinary approach: internal textual analysis, historical institutional case studies, research on the cultural generation of Chu, and modeling using systems science and evolutionary governance theory. Findings indicate that the Chu model, through minimal intervention, power invisibility, conditional constraints, and feedback loops, achieved long-term state stability, societal resilience, and civilizational continuity. This contrasts sharply with the high-intervention, centralized legalist model of Shang Yang under Duke Xiao of Qin, highlighting the profound impact of philosophical principles on state form and institutional choice. Further, Wu-Wei governance is abstracted into a cross-temporal governance science model, offering operational principles including low-friction administration, efficiency–stability optimization, civilizational adaptability, and self-organizing mechanisms. This research argues that Laozi’s political philosophy provides theoretical guidance for modern complex social governance, transnational institutional design, ecological and resource management, and technological and AI governance, establishing a framework that integrates classical philosophical wisdom with complex systems science. This study not only enriches interdisciplinary research across political philosophy, historical institutions, and systems science but also offers practical classical insights for contemporary governance.

在人类文明史中，“神与人”的关系始终是哲学、宗教、社会与科学思维的核心命题。传统神学将神置于宇宙与人类之上，赋予其终极权威；而德国哲学家费尔巴哈提出“不是神创造了人，而是人创造了神”，揭示了人格化神权的心理、人学与文化根源。尽管费尔巴哈完成了“神的死亡”的哲学拆解，但他仍默认人作为终极尺度，未彻底超越中心化人本主义。现代文明危机——政治神、资本神、技术神与人工智能神的出现——显示，人类仍不断创造新的“神”，延续了异化与权威机制。老杨创世纪宇宙观以非人格、非意志、非目的的“道”为核心，提供了人造神批判的终极形态：道生万物揭示自然神生成逻辑，宇宙自组织、生成链条从银河到太阳系、地球、月球，再到生命与文明；道法自然揭示自然文明原则，人类顺应生成秩序而非统治。本文通过七章系统论述，从费尔巴哈的人造神哲学拆解、心理与历史分析，到老杨非人格宇宙秩序的科学哲思结构，再延伸至现代新神的伪装与文明重构，提出现代人类的觉醒标准：不再依赖人格化终极存在，而是从理解、效法与生成逻辑中获得自由与价值。终极命题总结为：“不是神创造了人，不是人创造了宇宙，而是宇宙生成了人，而人错误地创造了神。”本研究不仅深化了宗教哲学与人学批判，也为现代文明伦理、生态治理、技术与人工智能哲学提供了科学哲思框架。

Throughout human civilization, the relationship between “God and Man” has consistently been a central issue in philosophy, religion, society, and scientific thought. Traditional theology places God above the universe and humanity, endowing God with ultimate authority. German philosopher Ludwig Feuerbach proposed the provocative thesis: “It is not God who created man, but man who created God,” revealing the psychological, anthropological, and cultural roots of personalized divine authority. Although Feuerbach completed the philosophical dismantling of “the death of God,” he still assumed humans as the ultimate standard, failing to fully transcend the limitations of anthropocentric humanism. The crises of modern civilization—including the emergence of political gods, capitalist gods, technological gods, and AI gods—demonstrate that humans continue to create new “gods,” perpetuating mechanisms of alienation and authority. The Lao-Yang Genesis Cosmology centers on a non-personal, non-willed, and non-purposive Dao, offering the ultimate form of human-made god critique. Dao gives birth to all things (Dao sheng wanwu) reveals the generative logic of natural gods: the universe self-organizes along a generative chain from galaxies to solar systems, Earth, the Moon, and finally life and civilization. Dao follows nature (Dao fa ziran) establishes the principles of natural civilization: humans align with generative order rather than exercising domination. This paper systematically explores these themes across seven chapters: from Feuerbach’s philosophical deconstruction of human-made gods and its psychological and historical analysis, to Lao-Yang’s scientific-philosophical structure of a non-personal cosmic order, and finally to the modern disguises of new gods and the reconstruction of civilization. It proposes standards for contemporary human awakening: freedom and value are achieved not through reliance on a personalized ultimate being, but through understanding, emulation, and participation in generative order. The ultimate proposition can be summarized as: “It was not God who created man, it was not man who created the universe, but the universe that generated man, and man mistakenly created God.” This study deepens the critique of religious philosophy and anthropology while providing a scientific-philosophical framework for modern civilization ethics, ecological governance, technology, and AI philosophy.

本论文提出“自然文明”作为解决世界宗教冲突、文明分裂和生态危机的科学哲思框架。当前全球文明面临的系统性困境并非源于信仰多样性或文化差异，而是根植于文明结构的顶层错位：神权文明试图通过教义垄断实现统一，导致冲突常态化；世俗文明依赖信仰私有化，造成价值真空与文明脆弱。自然文明提出以宇宙自然秩序为最高约束、以文明层级为操作框架的非同化统一模式。本文基于老–杨创世纪宇宙观，论证宇宙观决定文明观，文明观塑造世界观，世界观形成价值观，价值观引导人生观。通过系统熵分析，宗教冲突和文明张力可被科学化理解与缓冲。论文进一步将自然文明与现代技术文明、人工智慧AW（Artificial Wisdom）系统结合，提出文明层级与系统熵管理的操作路径，实现非同化宗教统一、全球治理优化与生态可持续发展。自然文明保留宗教文化多样性、伦理功能和象征仪式，同时去人格化真理权威，使宗教成为文明接口而非冲突源。本文的贡献在于：一是提出宇宙约束为文明顶层权威的科学哲思逻辑；二是建立文明层级与系统熵的分析模型；三是为技术文明与AW系统提供哲学与操作基础；四是实现宗教非同化统一与全球治理协调的可行路径。自然文明不仅是哲学理念，更是指导现代人类文明可持续发展、生态调适和技术治理的重要框架，为全球文明进入长期稳定与和谐的未来提供科学哲思支持。

Abstract This paper proposes Natural Civilization as a scientific–philosophical framework for addressing global religious conflict, civilizational fragmentation, and ecological crisis. The systemic predicaments confronting contemporary civilization do not originate from religious diversity or cultural difference, but from a fundamental misalignment at the top level of civilizational structure. Theocratic civilizations attempt unification through doctrinal monopoly, resulting in the normalization of conflict, while secular civilizations rely on the privatization of belief, producing value vacuums and civilizational fragility. Natural Civilization advances a non-assimilative mode of unification, grounded in cosmic natural order as the highest constraint and civilizational hierarchy as its operational framework. Based on the Lao–Yang Genesis Cosmology, this paper argues that cosmology determines civilization, civilization shapes worldview, worldview forms values, and values guide one’s philosophy of life. Through system entropy analysis, religious conflict and civilizational tension can be scientifically interpreted and structurally mitigated. The paper further integrates Natural Civilization with modern technological civilization and Artificial Wisdom (AW) systems, proposing an operational pathway through civilizational hierarchy and entropy management to achieve non-assimilative religious unification, optimized global governance, and ecological sustainability. Natural Civilization preserves religious cultural diversity, ethical functions, and symbolic rituals while depersonalizing truth authority, transforming religion from a source of conflict into a civilizational interface. The contributions of this study are fourfold: (1) establishing cosmic constraint as the supreme civilizational authority through scientific–philosophical reasoning; (2) constructing an analytical model based on civilizational hierarchy and system entropy; (3) providing philosophical and operational foundations for technological civilization and AW systems; (4) presenting a feasible pathway toward non-assimilative religious unification and coordinated global governance. Natural Civilization is not merely a philosophical concept but a comprehensive framework for guiding sustainable civilizational development, ecological adaptation, and technological governance, offering scientific–philosophical support for humanity’s transition toward long-term stability and harmony.

This paper proposes the Lao–Yang Genesis Cosmology as an integrative framework bridging classical philosophy and modern science, re-examining the cosmological significance of Laozi’s concept of Dao and structurally contrasting it with the modern physics concept of entropy. The study emphasizes that entropy is not equivalent to Dao; rather, it represents the quantitative manifestation of the principle “Dao follows Nature” within material-energy systems, while Dao governs the overarching natural laws of generation, evolution, disorder, and return. By analyzing thermodynamic, statistical, and informational entropy, as well as theories of dissipative structures, self-organization, and biological evolution, the paper demonstrates a universal pattern of “global entropy increase with local low-entropy generation,” which aligns closely with Laozi’s ideas of “The reversal is the movement of Dao” and “to produce without possessing.” Based on this analysis, the study develops a generative chain model spanning the Milky Way, the solar system, the Earth’s ecosystem, life, and civilization, illustrating how hierarchical generation, energy flows, and feedback mechanisms play crucial roles in maintaining local order and dynamic stability. Further, it examines contemporary civilization’s “order anxiety” under technologically advanced conditions, highlighting the philosophical and ecological risks of absolute pursuit of local low-entropy states and advocating for civilization strategies aligned with natural generative cycles and hierarchical constraints. Ultimately, this research elevates the Dao–Entropy relationship to a scientific-philosophical proposition, providing a systematic and empirically grounded framework for understanding cosmic generation, ecosystem evolution, and the sustainability of civilization.

本文基于《老-杨创世纪宇宙观》，系统论证“道＝银河系”的科学哲学命题，旨在将古典道哲学中的生成逻辑与现代科学的天文学、热力学与系统科学统一起来。通过分析道的非人格性、非目的性和非物质性，本文提出银河系作为科学实体实现了道的生成法则功能，为太阳系、地球及生命文明的生成提供必要约束。论文进一步结合热力学第二定律和熵增理论，说明宇宙整体无序增加的同时，局部低熵系统得以通过能量流、反馈机制和自组织保持稳定，实现生成—瓦解—再生成循环，对应老子所言“反者，道之动”。系统科学视角表明，银河系、太阳系、地球及生态文明形成分层耦合、非线性动力学和耗散结构的稳定体系，体现生成链的层级必然性。论文最终提出道、熵与生成的统一科学哲学意义：道是生成法则，银河系是其科学实体，熵增提供动力机制，局部有序系统则实现生成链稳定，形成哲学与科学兼容的宇宙生成框架。同时，论文讨论了对人类文明发展、生态系统管理以及科学哲学教育的启示，并提出未来在银河系生成机制、多尺度熵动力学模拟及系统科学哲学整合方向的研究前景，为探索道的科学化和文明可持续发展提供理论基础。 关键词：道哲学、银河系、熵增、生成链、系统科学、科学哲学 Dao Must Be the Milky Way: A Scientific-Philosophical Study Based on the Lao–Yang Genesis Cosmology Charles X. Yang Based on the Lao–Yang Genesis Cosmology, this paper systematically demonstrates the scientific-philosophical proposition that Dao corresponds to the Milky Way. It aims to unify the classical Daoist generative logic with modern astronomy, thermodynamics, and systems science. By analyzing Dao’s non-personal, non-teleological, and non-material characteristics, the study identifies the Milky Way as the scientific entity realizing Dao’s generative law, providing necessary constraints for the formation of the Solar System, Earth, and life. Integrating the second law of thermodynamics and entropy increase, the paper explains how global disorder increases while local low-entropy systems maintain stability through energy flow, feedback, and self-organization, implementing cycles of generation, dissipation, and regeneration, corresponding to Laozi’s principle “the reversal is the movement of Dao.” From a systems science perspective, the Milky Way, the Solar System, Earth, and ecological civilizations form hierarchical coupled, nonlinear, and dissipative structures, ensuring the necessity of the generative chain. The study concludes that Dao, entropy, and generation can be unified scientifically and philosophically: Dao serves as the generative principle, the Milky Way embodies it physically, entropy provides the driving mechanism, and local order realizes generative chain stability, forming a coherent framework bridging philosophy and science. Finally, implications for human civilization, ecological management, and scientific-philosophical education are discussed, alongside future research directions in Milky Way formation mechanisms, multi-scale entropy dynamics, and systems-philosophy integration, providing a foundation for the scientific realization of Dao and sustainable civilization development. Keywords: Dao philosophy, Milky Way, entropy, generative chain, systems science, scientific philosophy

Based on the Lao–Yang Genesis Cosmology, this paper systematically demonstrates the scientific-philosophical proposition that Dao corresponds to the Milky Way. It aims to unify the classical Daoist generative logic with modern astronomy, thermodynamics, and systems science. By analyzing Dao’s non-personal, non-teleological, and non-material characteristics, the study identifies the Milky Way as the scientific entity realizing Dao’s generative law, providing necessary constraints for the formation of the Solar System, Earth, and life. Integrating the second law of thermodynamics and entropy increase, the paper explains how global disorder increases while local low-entropy systems maintain stability through energy flow, feedback, and self-organization, implementing cycles of generation, dissipation, and regeneration, corresponding to Laozi’s principle “the reversal is the movement of Dao.” From a systems science perspective, the Milky Way, the Solar System, Earth, and ecological civilizations form hierarchical coupled, nonlinear, and dissipative structures, ensuring the necessity of the generative chain. The study concludes that Dao, entropy, and generation can be unified scientifically and philosophically: Dao serves as the generative principle, the Milky Way embodies it physically, entropy provides the driving mechanism, and local order realizes generative chain stability, forming a coherent framework bridging philosophy and science. Finally, implications for human civilization, ecological management, and scientific-philosophical education are discussed, alongside future research directions in Milky Way formation mechanisms, multi-scale entropy dynamics, and systems-philosophy integration, providing a foundation for the scientific realization of Dao and sustainable civilization development. Keywords: Dao philosophy, Milky Way, entropy, generative chain, systems science, scientific philosophy

Abstract This paper proposes the Lao–Yang Genesis Cosmology, a holistic cosmological framework that reinterprets Laozi’s foundational propositions—“Man follows Earth, Earth follows Heaven, Heaven follows the Dao, the Dao follows Nature” and “Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to all things”—through the lens of modern astronomy, Earth science, and ecological philosophy. By integrating Daoist metaphysics with contemporary cosmology, the study constructs a nested generative chain: the Dao manifested as the Milky Way; the Milky Way giving rise to the Solar System (“Dao gives birth to One”); the Solar System giving rise to Earth (“One gives birth to Two”); Earth giving rise to the Moon (“Two gives birth to Three”); and the Sun–Earth–Moon tri-system generating water, air, light, life, and ultimately human civilization (“Three gives birth to all things”). Through systematic analysis, the paper demonstrates that these classical Daoist formulations are not merely moral or metaphysical metaphors but correspond to a coherent cosmological order grounded in natural law, self-organization, and systemic interdependence. At the human scale, “Man follows Earth” is interpreted as an ecological and civilizational imperative rooted in planetary limits, cultural continuity, and sustainable development. At the cosmic scale, “Dao follows Nature” is articulated as the spontaneous, non-intervening operation of universal laws governing galaxies, stars, planets, and life. The Lao–Yang Genesis Cosmology thus offers a unified philosophical–scientific model that reconnects humanity with its cosmic origins, reframes ecological crises as consequences of deviating from natural order, and advances a vision of sustainable civilization grounded in harmony between humanity, Earth, and the cosmos. By rebuilding the bridge between ancient Daoist wisdom and modern cosmology, this work seeks to provide a non-theistic, non-anthropocentric foundation for understanding the origin of life, the structure of the universe, and humanity’s ethical responsibility within it. Keywords: Lao–Yang Genesis Cosmology; Laozi’s Cosmology; Dao Gives Birth to One; Dao Gives Birth to All Things; Man Follows Earth; Dao Follows Nature; Milky Way as Dao; Modern Cosmology; Earth System Science; Sun–Earth–Moon System; Natural Law; Self-Organization; Systemic Interdependence; Ecological Philosophy; Sustainable Civilization; Non-Anthropocentrism

摘要 本文提出“老–杨创世纪宇宙观”（Lao–Yang Genesis Cosmology），这一整体性的宇宙论框架通过现代天文学、地球科学与生态哲学的视角，重新诠释老子的两组根本命题——“人法地，地法天，天法道，道法自然”与“道生一，一生二，二生三，三生万物”。研究将老子形而上学与当代宇宙学相结合，构建出一个层层嵌套的生成链条：道显化为银河系；银河系生成太阳系（“道生一”）；太阳系生成地球（“一生二”）；地球生成月球（“二生三”）；而太阳—地球—月球三体系统进一步生成水、空气、光、生命，最终孕育出人类文明（“三生万物”）。 通过系统分析，本文论证了这些经典老子表述并非仅是道德或形而上学的隐喻，而是对应着一种以自然法则、自组织机制与系统性相互依存为基础的连贯宇宙秩序。在人类尺度上，“人法地”被诠释为植根于行星边界、文化延续与可持续发展的生态与文明命令；在宇宙尺度上，“道法自然”则被阐明为支配星系、恒星、行星与生命的普遍法则之自发、无干预的运行方式。 “老–杨创世纪宇宙观”由此提供了一种统一的哲学—科学模型，使人类重新与自身的宇宙起源相连，将生态危机重塑为偏离自然秩序的结果，并提出一种建立在人类、地球与宇宙和谐关系之上的可持续文明愿景。通过重建古代老子智慧与现代宇宙学之间的桥梁，本文力图为生命起源、宇宙结构以及人类在其中所承担的伦理责任，提供一种非神学、非人类中心主义的理解基础。 关键词： 老–杨创世纪宇宙观；老子宇宙论；道生一; 一生二；道生万物；人法地；道法自然；银河系与宇宙生成；现代宇宙学；地球系统科学；太阳—地球—月球系统；自然法则；自组织；系统相互依存；生态哲学；可持续文明；非人类中心主义 Abstract This paper proposes the Lao–Yang Genesis Cosmology, a holistic cosmological framework that reinterprets Laozi’s foundational propositions—“Man follows Earth, Earth follows Heaven, Heaven follows the Dao, the Dao follows Nature” and “Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to all things”—through the lens of modern astronomy, Earth science, and ecological philosophy. By integrating Daoist metaphysics with contemporary cosmology, the study constructs a nested generative chain: the Dao manifested as the Milky Way; the Milky Way giving rise to the Solar System (“Dao gives birth to One”); the Solar System giving rise to Earth (“One gives birth to Two”); Earth giving rise to the Moon (“Two gives birth to Three”); and the Sun–Earth–Moon tri-system generating water, air, light, life, and ultimately human civilization (“Three gives birth to all things”). Through systematic analysis, the paper demonstrates that these classical Daoist formulations are not merely moral or metaphysical metaphors but correspond to a coherent cosmological order grounded in natural law, self-organization, and systemic interdependence. At the human scale, “Man follows Earth” is interpreted as an ecological and civilizational imperative rooted in planetary limits, cultural continuity, and sustainable development. At the cosmic scale, “Dao follows Nature” is articulated as the spontaneous, non-intervening operation of universal laws governing galaxies, stars, planets, and life. The Lao–Yang Genesis Cosmology thus offers a unified philosophical–scientific model that reconnects humanity with its cosmic origins, reframes ecological crises as consequences of deviating from natural order, and advances a vision of sustainable civilization grounded in harmony between humanity, Earth, and the cosmos. By rebuilding the bridge between ancient Daoist wisdom and modern cosmology, this work seeks to provide a non-theistic, non-anthropocentric foundation for understanding the origin of life, the structure of the universe, and humanity’s ethical responsibility within it.

本文提出一种科学哲思式解读老子的框架，旨在突破传统伦理化、宗教化和学科化的误读路径。通过结合现代宇宙学、复杂系统科学和文明理论，并借助“老-杨创世纪宇宙观”的元存在论体系，本文揭示了老子哲学的核心在于宇宙生成秩序与人类文明的边界定位。文章系统分析了老子核心概念——道、无、反、弱、无为——的结构性特征，并对其与现代科学的哲学同构进行了比较。进一步，本文提出老子提供了文明行动的边界意识和系统稳定策略，强调人类应顺应生成层级，认知自身脆弱性和依附关系。最后，文章从复杂系统建模、政策生态应用和跨学科认知边界研究三个方向展望未来研究，为现代文明与科学哲思实践提供理论指导。 This paper proposes a scientific-philosophical framework for interpreting Laozi, aiming to overcome traditional misreadings—ethical, religious, and disciplinary. By integrating modern cosmology, complex systems science, and civilization theory, and utilizing the meta-ontological structure of the Lao–Yang Genesis Cosmology, the study reveals Laozi’s core focus on cosmic generative order and the positional boundaries of human civilization. The structural features of key concepts—Dao, Wu, Fan, Weak, and Non-Action—are systematically analyzed and compared with modern scientific philosophical insights. Furthermore, Laozi is shown to provide boundary awareness and system-stability strategies for civilizational action, emphasizing alignment with generative hierarchies and recognition of human fragility and dependency. Finally, the paper outlines future research directions in complex systems modeling, policy and ecological applications, and interdisciplinary studies of cognitive boundaries, providing theoretical guidance for contemporary civilization and scientific-philosophical practice.

This work proposes the Sun–Earth–Moon Natural Control System as a paradigmatic model of cosmic self-regulation, integrating celestial mechanics, non-equilibrium thermodynamics, cybernetics, and Daoist philosophy. Through detailed analysis of solar energy flow, Earth’s rotational and climatic dynamics, and lunar tidal feedback, the study demonstrates that the stability and habitability of Earth emerge not from external control or design, but from nested negative-feedback mechanisms and dissipative structures operating far from equilibrium. Drawing on modern scientific insights from Newtonian dynamics, Einsteinian gravitation, Prigogine’s theory of dissipative structures, and Wiener’s cybernetics, the paper reveals the Sun–Earth–Moon system as a naturally intelligent control network—achieving long-term order through energy dissipation, feedback regulation, and hierarchical coupling across astronomical, climatic, and biological scales. Philosophically, this natural control architecture is interpreted as a concrete scientific mapping of Laozi’s principle: “Man follows Earth; Earth follows Heaven; Heaven follows Dao; Dao follows Nature.” The study argues that “Dao follows Nature” is not a metaphysical abstraction but an empirically observable law of self-organization, where governance without coercion (wu wei) corresponds to feedback-driven stability rather than imposed authority. By synthesizing science and philosophy, this work offers a unified framework that reframes cosmic order, ecological sustainability, and human governance as expressions of the same underlying principle: maximal order achieved through minimal intervention. The Sun–Earth–Moon system thus stands as both a scientific exemplar of natural cybernetics and a civilizational guide for aligning human systems with the wisdom of nature. 本文提出“太阳—地球—月球自然控制系统”这一范式模型，将天体力学、非平衡热力学、控制论与老子哲学加以综合。通过对太阳能量流、地球自转与气候动力学以及月球潮汐反馈机制的系统分析，本文揭示：地球的长期稳定性与宜居性，并非源自任何外在的控制或设计，而是源于多层级嵌套的负反馈机制与远离平衡态运行的耗散结构。 结合牛顿力学、爱因斯坦引力理论、普里高津的耗散结构理论以及维纳控制论等现代科学成果，本文将太阳—地球—月球系统阐释为一种天然的智能控制网络：该系统通过能量耗散、反馈调节以及跨越天文学、气候学与生物学尺度的层级耦合，实现了长期有序与动态稳定。 在哲学层面，本文将这一自然控制架构解读为老子“人法地，地法天，天法道，道法自然”思想的具体科学映射。研究指出，“道法自然”并非抽象的形而上概念，而是一条可被经验观测的自组织普遍法则：其中，“无为而治”并非消极的不作为，而是以反馈调节为核心、而非强制施加权力的稳定机制。 通过对科学与哲学的综合，本研究提出一种统一框架，将宇宙秩序、生态可持续性与人类治理视为同一自然原理的不同层面表达：最小干预，实现最大秩序。太阳—地球—月球系统因此不仅是自然控制论的科学范例，也为人类文明如何顺应自然智慧提供了根本启示。 关键词 太阳—地球—月球系统；自然控制系统；道法自然；老子哲学；控制论；非平衡热力学；耗散结构；反馈机制；无为而治；自组织；生态调节；宇宙秩序；系统科学；自然哲学

为什么道就是银河系？ 在道家哲学中，“道”是宇宙的本源，是天地万物的创造者和运行的最高法则。从现代科学的角度来看，银河系作为太阳系的母体，其演化过程与道家的宇宙观高度契合。如果将“道”比作银河系，我们能够从哲学到科学的逻辑推理分析，揭示宇宙的深层结构，以及人类与天地之间的内在联系。这一类比不仅提供了哲学上的洞见，也让科学获得了更深的哲学意涵。 Why is the Dao the Milky Way? In Laozi’s philosophy, the “Dao” is the origin of the universe, the creator of Heaven and Earth, and the supreme law governing all things. From the perspective of modern science, the Milky Way—being the mother system of the solar system—has an evolutionary process that aligns remarkably with Laozi’s cosmology. If we interpret the “Dao” as the Milky Way, we can, through logical reasoning from philosophy to science, reveal the deeper structure of the universe and the intrinsic connection between humanity and the cosmos. This analogy not only offers philosophical insight but also enriches science with profound metaphysical meaning.

The wisdom of Laozi has been extensively studied, yet a consensus on its understanding remains elusive. This paper adopts a scientific-philosophical perspective, integrating cognitive science, complexity theory, philosophy of science, and civilizational evolution to provide a cross-disciplinary analysis of Laozi’s thought. It argues that the difficulty in comprehending Laozi arises not from the text itself but from the limitations of the reader’s cognitive structures, scholarly methods, and civilizational positioning. The study examines the non-objectified nature of the Dao, the cognitive tension between “learning” and “following the Dao,” the hierarchical model of understanding in the Dao De Jing, the neglect of simple wisdom, the resistance of technological civilization, and potential alignments with modern science. It concludes that understanding Laozi constitutes a form of civilizational wisdom rather than merely an academic skill. This research offers a scientific-philosophical framework for contemporary interpretations of Laozi and informs the integration of technological and natural civilizations.