Charles X. Yang

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.