Charles X. 兴平 Yang 杨

In the wave of 21st-century digital civilization, the rapid development of Artificial Intelligence (AI) is reshaping human social structures, cognitive systems, and ethical boundaries at an unprecedented pace. However, this technological expansion simultaneously exposes a profound civilizational crisis: the arrogance of human reason, the hegemony of technological logic, and the neglect of natural laws. From the perspective of Laozi’s philosophy of Dao Follows Nature (Dao Fa Zi Ran), this paper proposes a theoretical pathway from “Artificial Intelligence” to “Artificial Wisdom” (AW). The paper first analyzes the dual-edged nature of AI, revealing its potential dangers as an amplifier of human desires and power will. It then extracts principles from Laozi’s philosophy, such as wu wei (non-action), contentment (zhi zu), and the strength of softness over rigidity (rou ruo sheng gang qiang), to construct a governance paradigm grounded in the Dao and constrained by natural laws. Next, it proposes three core principles of Artificial Wisdom and a “Dao Follows Nature” technological ethics framework. Finally, the paper explores the educational, philosophical, and civilizational implications of the AW era, advocating for a global “Dao-based Governance” system to achieve harmonious coexistence among humans, technology, and ecology. Keywords: Artificial Intelligence; Artificial Wisdom; Laozi; Dao Follows Nature; Technological Ethics; Ecological Philosophy; Digital Civilization; Artificial Consciousness.

The “thinker” is not merely a cultural concept but the awakened form of cosmic consciousness within the human mind. In an age where science is fragmented, knowledge atomized, and reason reduced to mere instruments, the existence of the thinker reminds us that true thinking is not the accumulation of knowledge but the process of the universe reflecting upon itself. Using the Lao–Yang Genesis Cosmology as its theoretical framework, this paper explores the essence of the thinker, the unity of scientific reasoning and philosophical awakening, and the thinker’s role in the evolution of the cosmos and civilization. By integrating the Daoist principle of “Dao follows Nature” with systems science, complexity theory, and consciousness evolution, it proposes that the thinker is the bridge between science and wisdom — the rebirth of the Dao within human awareness. Keywords: thinker; Dao; Lao–Yang Genesis Cosmology; consciousness evolution; philosophy of science; systemic complexity.

This paper argues that humanity can never be truly rational, not because of a deficiency in intelligence or logic, but because human rationality is structurally enslaved by desire, greed, and anthropocentric illusion. Since the Enlightenment, reason has been elevated to a secular absolute, replacing divine authority with logical calculation and instrumental control. Yet this deification of reason has produced a paradox: rather than liberating humanity, rationality has become a mechanism of domination—over nature, over others, and ultimately over the human soul itself. Drawing on the framework of the Lao–Yang Genesis Cosmology, this study contends that modern rationality has lost its cosmic grounding by severing itself from the Dao, the natural and generative order of the universe. Through a systematic critique of Enlightenment rationalism, evolutionary desire, capitalist logic, and technological instrumentalization, the paper demonstrates that reason does not restrain greed but instead optimizes it. Technology and capital function as “man-made gods,” transforming rationality into algorithmic control and reducing human consciousness to calculable data. The resulting civilization exhibits spiritual entropy: material abundance coupled with existential emptiness, informational saturation paired with the loss of wisdom, and technological power accompanied by ecological and moral collapse. Against this background, the paper proposes a redefinition of reason—not as an autonomous, self-sufficient faculty, but as a derivative and contextual capacity that must be embedded within cosmic order. By articulating the sequence Ren Fa Di, Di Fa Tian, Tian Fa Dao, Dao Fa Nature, the Lao–Yang Genesis Cosmology offers a path from fragmented, desire-driven rationality toward an awakened, cosmic reason aligned with nature, cycles, and balance. The redemption of rationality, the paper concludes, lies not in perfecting calculation, but in restoring reason to its rightful place within the Dao, enabling the transition from a greed-driven civilization to a sustainable cosmic civilization grounded in wisdom rather than control.

In his later years, Einstein pursued the Unified Field Theory, aiming to reveal the ultimate order underlying all fundamental interactions in the universe. He proposed that the cosmos is not a mere collection of discrete matter, but a continuous system of fields, in which gravity, electromagnetism, and other natural forces emerge as manifestations of a single geometric structure. In parallel, the Lao–Yang Genesis Cosmology adopts Laozi’s principle of “Dao produces One; One produces Two; Two produces Three; Three produces all things” to construct a hierarchical chain from the Dao to humanity, and employs the framework of “Human follows Earth; Earth follows Heaven; Heaven follows Dao; Dao follows Nature” to reveal the cosmic order of unity between Heaven and humanity. This paper seeks to explore the correspondence between Einstein’s vision of the unified field and the holistic philosophy of the Lao–Yang Cosmology, highlighting their shared pursuit of wholeness, unity, and the comprehensibility of natural order. Such an integration not only provides a philosophical foundation for modern physics, but also offers new insights for humanity to understand its relationship with the universe. 关键词（Keywords）： 统一场理论；老–杨创世纪宇宙观； 道生万物；道法自然；天人合一；整体性宇宙 Unified Field Theory; Lao–Yang Genesis Cosmology; Dao Produces All Things; Dao Follows Nature; Unity of Heaven and Humanity; Holistic Universe.

Einstein’s lifelong pursuit of the Unified Field Theory aimed to uncover the ultimate order underlying all fundamental interactions in the universe. He believed that the cosmos is not a collection of discrete material entities but a continuous field system, in which gravity, electromagnetism, and all other natural forces arise from deformations of a single geometric structure. Meanwhile, Laozi, through the doctrine of “Dao produces One, One produces Two, Two produces Three, and Three produces all things,” revealed the generative order by which the universe emerges from the void into being. The Lao–Yang Genesis Cosmology inherits and extends this insight by interpreting the Dao as the philosophical prototype of the cosmic unified field and by constructing a hierarchical system—from humanity to the cosmos—through the sequence “Man follows Earth, Earth follows Heaven, Heaven follows Dao, and Dao follows Nature.” This paper seeks to reinterpret the relationship between philosophy and science by exploring how the Dao of Nature can serve as the conceptual foundation of the Unified Field. It demonstrates the profound resonance between Laozi’s and Einstein’s cosmologies in their shared emphasis on wholeness, self-generation, and the intelligible order of the universe. This trans-temporal dialogue not only offers a philosophical grounding for modern physics but also provides humanity with a renewed path of wisdom for understanding its place within the cosmic order. 关键词（Keywords）：统一场理论（Unified Field Theory）；老–杨创世纪宇宙观（Lao–Yang Genesis Cosmology）；道生万物（Dao Generates All Things）；道法自然（Dao Follows Nature）；天人合一（Unity of Heaven and Humanity）；整体性宇宙（Holistic Cosmos）

This paper systematically examines the intrinsic limitations of empirical and rational reason in the development of human cognition, particularly in explaining cosmic order and the phenomena of life. Drawing on Laozi’s philosophy of “Dao follows Nature” and the Lao–Yang Genesis Cosmology, it proposes a holistic framework of cosmic wisdom: one that integrates empirical experience and rational thought while emphasizing the symbiotic relationship between natural laws and human consciousness. The study critiques the partiality and fragmentary tendencies of empiricism, as well as the closure and subjectivism of rationalism, while elucidating the progressive evolution from practical experience and logical reflection to cosmic wisdom. Ultimately, it reveals the profound unity of science, philosophy, consciousness, and cosmic order. 关键词 / Keywords 经验理性 · 理性批判 · 宇宙智慧 · 道法自然 · 老–杨宇宙观 Empirical Reason · Critical Rationality · Cosmic Wisdom · Dao Follows Nature · Lao–Yang Genesis Cosmology.

This paper traces the historical development of rationalism, from ancient Greek philosophy and early modern rationalism to modern scientific rationality and Eastern Daoic wisdom. By analyzing the works of Plato, Aristotle, Descartes, Spinoza, Leibniz, Kant, Hegel, and Einstein, it illustrates the formation, critique, and holistic development of reason in both philosophy and science. Using the Lao–Yang Genesis Cosmology as a theoretical framework, it introduces the concepts of Cosmic Reason and Natural Divine Rationality, achieving the integral transcendence from speculative reason to cosmic rationality. Combining Western philosophy, modern science, and Eastern wisdom, this work offers a systematic cosmology from rationalism to Daoic intelligence, providing new perspectives on cosmic order, human civilization, and philosophical insight. 关键词（Keywords)： 理性主义、老–杨创世纪宇宙观、道法自然、宇宙理性、自然神理性、哲学与科学融合、天人合一 Rationalism, Lao–Yang Genesis Cosmology, Dao Follows Nature, Cosmic Reason, Natural Divine Rationality, Philosophy–Science Integration, Heaven–Human Unity.

This essay traces the evolution of human cosmological understanding from Newtonian determinism to Einsteinian relativity, culminating in the integrative perspective of Lao–Yang Genesis Cosmology. Newton’s universe, governed by immutable laws and absolute space and time, exemplified mechanistic order and external causality. Einstein redefined this view, uniting space and time into a dynamic spacetime continuum and interpreting gravity as curvature, revealing the relational, emergent structure of the cosmos. Lao–Yang Genesis Cosmology extends these insights by integrating scientific principles with Daoic philosophy, emphasizing self-organization, interconnectedness, and ethical alignment with cosmic order. The essay examines philosophical implications, including the transformation of determinism into relational holism, the emergence of complexity and self-organization, and the evolution of human consciousness. Ultimately, it argues that a truly integrative cosmology guides human society, ethics, and ecological responsibility, positioning humanity as an embedded participant within the living, evolving universe. 本文探讨了从牛顿决定论到爱因斯坦相对论，再到老–杨创世纪宇宙观的人类宇宙认知演化。牛顿宇宙由绝对时空与不变规律支配，体现机械秩序与外部因果；爱因斯坦将空间与时间统一为时空连续体，并将引力解释为曲率，揭示宇宙的关系性和涌现性结构。老–杨创世纪宇宙观将科学与道学哲学整合，强调自组织、万物互联及与宇宙秩序的伦理契合。文章探讨了哲学含义，包括从决定论到关系整体性的转化、复杂性与自组织的涌现，以及人类意识的演化。最终，本文指出，整合性的宇宙观可引导社会、伦理与生态责任，将人类置于不断自我生成的宇宙体系之中。 Keywords / 关键词: Newtonian Mechanics, Einsteinian Relativity, Cosmology, Determinism, Space-Time, Emergent Order, Dao, Lao–Yang Genesis Cosmology 牛顿力学、爱因斯坦相对论、宇宙学、决定论、时空、涌现秩序、道、老–杨创世纪宇宙观.

Human civilization has long centered itself on Earth, measuring existence through reason, science, and institutional frameworks, building systems of ethics, politics, technology, and culture. However, these systems are fundamentally limited philosophically: they are products of an anthropocentric perspective and constitute a construction of civilizational illusion. Nietzsche negates Western philosophy and anthropocentrism, proposing the will to power and revaluation of values, revealing the internal mechanisms of nihilism. Laozi, from a cosmic perspective, would go further, negating civilization itself, seeing it as a deviation from the Dao and a failure to align with natural law. This essay compares Nietzsche and Laozi to explore the illusions of civilization, the crisis of nihilism, and the philosophical shift from Earth-centered to cosmos-centered perspectives, proposing a potential path toward civilizational awakening and cosmic ethics. 人类文明长期以地球为中心，以理性、科学与制度为衡量尺度，构建了伦理、政治、技术与文化体系。然而，这些体系在哲学深度上存在根本局限：它们是人类中心视角的产物，是文明幻象的堆砌。尼采否定西方哲学与理性中心主义，提出权力意志与价值重估，揭示虚无主义的内在机制；老子若以宇宙尺度观察，则会更深刻地否定人类文明本身，将文明视为偏离道的存在、顺应自然规律的失败。本文通过对尼采与老子的哲学比较，探讨人类文明的虚妄、虚无主义的危机以及从地球视角到宇宙视角的哲学转向，提出文明觉醒与宇宙伦理的可能路径。 Keywords 关键词（ 尼采、老子、人类文明、虚无主义、道、宇宙尺度、哲学转向。Nietzsche, Laozi, Human Civilization, Nihilism, Dao, Cosmic Scale, Philosophical Shift.

Since ancient Greece, Western philosophy has centered on rationality as the foundation for exploring truth, knowledge, and existence. From Plato’s theory of ideas to Hegel’s absolute spirit, this rational trajectory formed the summit of intellectual history. Yet within modernity, the rationalist tradition exposes its inner contradictions—instrumental reason, the objectification of nature, and the severance of humanity from cosmic unity. Nietzsche’s “God is dead,” Heidegger’s “forgetting of Being,” and the deconstruction of postmodernism all signal the self-collapse of Western rationality. From the perspective of the Lao–Yang Genesis Cosmology, this paper critically reexamines the Western philosophical tradition, revealing the limits of rationalism and the metaphysical split between subject and object. It argues for a restoration of cosmic holism—the Daoic unity of Heaven and humanity—as the philosophical path beyond the crisis of modern reason. 关键词（中文）: 西方哲学史；理性主义；存在遗忘； 天人合一；老–杨创世纪宇宙观 Keywords (English): History of Western Philosophy; Rationalism; Forgetting of Being; Unity of Heaven and Humanity; Lao–Yang Genesis Cosmology.

The Milky Way is not merely a collection of stars but a self-organizing cosmic system that generates nested structures in strict hierarchical order. In the framework of 《老-杨创世纪宇宙观》, the galaxy is Dao made manifest, producing the solar system (One), Earth (Two), the Moon (Three), and ultimately all life and civilization (All). Modern astrophysics—galactic dynamics, star formation, and planetary accretion—supports this hierarchy, showing that galaxies function as entropy-managing, adaptive systems capable of long-term stability and evolution. This paper presents a scientific and philosophical framework connecting galactic astrophysics with Lao-Yang cosmology. Keywords: Milky Way, self-organization, hierarchical cosmology, Lao-Yang Genesis, Dao, solar system, Earth, Moon, life, civilization.

Universities, as core nodes within the self-organizing chain of civilization, serve as early indicators of societal decline when they fall into corruption. Modern universities, driven by money, prestige, power, and human greed, have gradually deviated from their essential missions of knowledge, virtue, and wisdom. This deviation has led to imbalances in academic ecosystems, erosion of elite virtue, institutional dysfunction, and the collapse of social trust. Lao-Yang Genesis Cosmology, combined with Laozi’s philosophy of “Dao Follows Nature” (Dao Fa Zi Ran), provides a systematic framework for analyzing both the entropic increase of civilization and the corruption of universities. Through an in-depth analysis of manifestations of university corruption, the roots of greed, and the collapse of civilizational chains, this work proposes a path for civilizational redemption: suppressing greed, returning to truth, upholding virtue, and educating with a cosmic and sustainable civilization perspective, in order to revitalize both universities and civilization. Keywords University corruption; Civilizational decline; Greed; Laozi philosophy; Lao-Yang Genesis Cosmology; Self-organizing systems; Dao Follows Nature.

This paper traces the human understanding of cosmic order from Copernicus’ heliocentrism, through Kepler’s celestial laws, Galileo’s observational revolution, Newton’s gravitational framework, and Einstein’s relativity and spacetime holistic view, to Laozi’s philosophical wisdom of “Dao giving birth to all things” and “Dao follows nature.” On this foundation, the Lao-Yang Genesis Cosmology is proposed, integrating modern science with ancient philosophy, giving rise to the concept of natural cybernetics—a self-organizing, self-regulating, and intelligent universe. The study concludes that human reason and philosophical wisdom, by aligning with the universe’s self-regulating order, achieve the unity of Heaven and Humanity, where science and philosophy, rationality and Dao-consciousness resonate harmoniously within the cosmic whole. 关键词 / Keywords 中文：哥白尼、日心说、开普勒、伽利略、牛顿、爱因斯坦、老子、老–杨创世纪宇宙观、自然控制论、天人合一 English: Copernicus, Heliocentrism, Kepler, Galileo, Newton, Einstein, Laozi, Lao-Yang Genesis Cosmology, Natural Cybernetics, Unity of Heaven and Humanity.

摘要 / Abstract 本文提出“自然控制论”作为理解宇宙、生命与人类文明的整合框架，融合老子哲学“道法自然”理念与现代控制论、非平衡热力学、生态系统理论。通过哲学沉思与科学实证，阐释宇宙自组织、负反馈调控与耗散结构的普遍规律，揭示自然界与人类社会的深层智慧与整体秩序。 This paper proposes Natural Cybernetics as an integrative framework for understanding the universe, life, and human civilization. It fuses the Daoist philosophy of “Dao follows nature” with modern control theory, non-equilibrium thermodynamics, and ecosystem science. Through philosophical reflection and scientific evidence, it elucidates the universal principles of self-organization, feedback regulation, and dissipative structures, revealing the deep wisdom and holistic order inherent in natural systems and human societies.

Einstein’s Unified Field Theory (UFT) aimed to unify gravitation and electromagnetism through a single geometric framework, yet it remained mathematically elegant but cosmologically incomplete. Lao–Yang Genesis Cosmology proposes a hierarchical, self-organizing cosmological framework in which Dao = Milky Way = Unified Field. This paper reconstructs UFT by mapping Einstein’s field concepts onto galactic structure, planetary dynamics, and emergent life, integrating physics, cosmology, and Daoist metaphysics into a unified paradigm. The work provides a new perspective on field–matter relationships, entropy, self-organization, and the emergence of life, demonstrating that classical cosmology and modern physics converge in a coherent, testable framework.

English Abstract 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.

摘要/Abstract 本文结合《老-杨创世纪宇宙观》的哲学理念和现代行星科学，分析了月球的生成及其在太阳-地球–月球三体体系中的作用。讨论内容包括巨撞假说、三体动力学稳定、潮汐调节、气候稳定和生命起源条件。研究表明，“二生三”不仅是哲学表达，也是宇宙生成的物理必然，为生命和文明出现奠定基础。 This paper combines the philosophical ideas of the Lao-Yang Genesis Cosmology with modern planetary science to analyze the Moon’s formation and its role in the Sun-Earth–Moon three-body system. Topics include the Giant Impact Hypothesis, three-body dynamical stability, tidal regulation, climate stability, and conditions for the origin of life. The study shows that “Two Gives Rise to Three” is not just a philosophical concept but a physical necessity in cosmic generation, laying the foundation for life and civilization. 关键词 / Keywords： 二生三、地球、月球、三体体系、宇宙生成、生命起源 Two Generates Three, Earth, Moon, Three-Body System, Cosmic Evolution, Origin of Life.

摘要 / Abstract 本文基于《老-杨创世纪宇宙观》的“道生一，一生二”宇宙生成框架，探讨太阳系从原行星盘中自然生成地球的物理机制与哲学意义。文章从原行星盘结构及物质分化、行星胚胎成长、地球形成与分异、轨道稳定性与生命适宜性等方面，说明地球为何成为具备生命潜能与长期稳定性的行星节点，体现“一生二”的宇宙层级生成规律。文章融合现代天体物理观测与数值模拟，结合老子哲学的宇宙层级观，为理解地球及生命在宇宙中的位置提供科学与哲学统一视角。 This paper, based on the “Dao produces One, One produces Two” framework of the Lao-Yang Genesis Cosmology, explores the physical mechanisms and philosophical significance underlying the natural formation of Earth from the protoplanetary disk of the Solar System. It examines the structure of the protoplanetary disk and material differentiation, the growth of planetary embryos, Earth’s formation and internal differentiation, as well as orbital stability and habitability, to explain why Earth emerged as a planetary node with life potential and long-term stability. By integrating modern astrophysical observations and numerical simulations with the hierarchical cosmology of Laozi, the paper provides a unified scientific and philosophical perspective on the position of Earth and life within the universe.

摘要/Abstract “Dao Generates One” (Dao Sheng Yi), the foundational cosmological proposition of Laozi, has traditionally been interpreted as a metaphysical principle. However, within the framework of contemporary astrophysics, this proposition can be reformulated as an empirically grounded model of cosmic generation. Based on the Lao–Yang Genesis Cosmology, this study proposes that the Milky Way Galaxy is the modern physical manifestation of “Dao,” and the Solar System represents the first stable emergent node generated by this cosmic Dao. Integrating complex systems science, galactic dynamics, molecular cloud collapse, protoplanetary disk self-organization, and planetary accretion with Laozi’s philosophical system—particularly “Dao Follows Nature” and “Dao Generates One”—this work constructs a unified cosmological chain model (Galaxy → Solar System → Earth → Life → Civilization). The study shows that the Milky Way exhibits strong characteristics of a complex adaptive system, with self-organizing processes coordinating spiral density waves, star formation, black-hole feedback, and dark-matter tidal structures. The formation and long-term stability of the Solar System are not accidental; they are necessary outcomes of galactic-scale self-organization. This paper provides a logically coherent and scientifically verifiable model that maps the philosophical “Dao” to the physical galaxy and the philosophical “One” to the solar–disk–gravity system. In doing so, it achieves a deep integration between philosophy and modern astrophysical science. 《道生一》作为老子宇宙论的核心命题，被传统哲学视为形而上之源始。然而，在当代宇宙科学背景下，该命题可以被重新诠释为一种具有物理可证性的宇宙生成模型。本研究依托“老–杨创世纪宇宙观”，提出银河系是“道”的现代物理显化，而太阳系则是“道生一”的首级稳定节点。本论文通过跨学科方法，将复杂系统科学、银河动力学、分子云坍缩、行星盘自组织等现代天文学成果，与老子“道法自然”“道生一”的哲学框架整合，形成一个哲学—科学统一的宇宙生成链条模型（Galaxy → Solar System → Earth → Life → Civilization）。 研究指出：银河具有明显的复杂适应系统特征，自组织过程决定了旋臂密度波、恒星形成、黑洞反馈及暗物质潮汐结构之间的整体协调；太阳系的形成与稳定性并非偶然，而是银河层级自组织的必然产物；“道生一”从哲学上说明秩序从整体向局部生成，从科学上则对应分子云坍缩—原恒星形成—原行星盘演化的可观测过程。 本论文旨在构建一个可逻辑推演、可科学验证的宇宙生成模型，将哲学的“道”与物理的“银河”，哲学的“一”与物理的“太阳—行星盘系统”建立一一对应关系，最终实现哲学与自然科学的深度统一。 关键词 道生一；老子；银河系；太阳系形成；复杂系统；自组织；熵结构；宇宙生成链条；老–杨创世纪宇宙观 Keywords Dao Generates One; Laozi; Milky Way; Solar System formation; complex adaptive systems; self-organization; entropy structures; cosmic generative chain; Lao–Yang Genesis Cosmology.

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 : 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.

摘要/Abstract 中文摘要： 战国时期是中国思想史最为密集而深刻的时代，但传统史学忽略了一个根本事实：孟子之所以必须扼杀杨朱和墨子，并非单纯的思想之争，而是为了确保儒家思想在国家治理中的垄断地位。杨朱以个体生命价值否定儒家的忠君伦理，墨子以兼爱与尚贤颠覆儒家的血缘等级体系，而孟子所代表的儒家必须通过“妖魔化”来消除这两大竞争对手，以捍卫其王道意识形态以及对权力结构的控制。本论文从思想史、政治哲学、权力机制与群体心理等角度重建这一争斗的深层原因，并指出孟子的攻击手法具有策略性、政治性与意识形态功能。 English Abstract: The Warring States period was the most intellectually dynamic era in early Chinese history, yet a key fact is often ignored: Mencius’s attack on Yang Zhu and Mozi was not merely philosophical, but fundamentally political. Yang Zhu challenged the Confucian ethics of loyalty and self-sacrifice by stressing the primacy of individual life, while Mozi undermined the Confucian hereditary hierarchy through universal love and meritocratic governance. To secure Confucian dominance in state ideology, Mencius resorted to demonizing both thinkers. This paper reconstructs the deeper political, ideological, and psychological motivations behind Mencius’s campaign, showing that his criticisms functioned as strategic tools for preserving Confucian authority.