Charles X. Yang

全球人类文明正面临前所未有的系统性危机：生态破坏、社会不平等、政治冲突、经济动荡和技术风险呈现累积性、跨代际和不可逆趋势。本文从科学哲思视角提出，人类文明的根本危机源于长期错误的宇宙观——以地球或人类为中心的认知模式，这种认知错误深刻影响世界观、人生观和制度设计，导致工业文明与自然法则严重失衡，同时放大了人性无限贪婪所产生的全球性危机。 在系统分析这一结构性危机的基础上，本文提出老‑杨创世纪宇宙观（Lao‑Yang Genesis Cosmology）作为科学救赎方案。该宇宙观通过揭示宇宙生成链条与自然法则，建立宇宙观→世界观→人生观→文明的逻辑闭环，为教育、制度、科技与文化的系统重建提供科学依据。同时，本文提出自然文明原则，包括系统嵌入、反馈闭环和顺应法则，为全球治理、跨代责任和可持续发展提供操作性框架。 通过科学宇宙观引导的文明重建路径，本文论证了人类文明救赎的唯一可行方案：教育培养系统思维，制度约束行为逻辑，科技创新遵循生态与系统规则，文化价值体系强化天人合一与自然法则的认知。最终，全球文明将实现低熵运行、跨代公平、生态可持续与系统稳定，避免因认知偏差和人性贪婪导致的文明不可逆灾难。本文不仅为哲学与社会科学提供新范式，也为全球可持续发展提供科学指导和实践路径。

Global human civilization is facing unprecedented systemic crises: ecological destruction, social inequality, political conflicts, economic turmoil, and technological risks exhibit cumulative, intergenerational, and irreversible trends. From a scientific-philosophical perspective, this paper proposes that the fundamental crisis of human civilization stems from a long-standing erroneous cosmology—a geocentric or anthropocentric mode of cognition. This cognitive error profoundly affects worldviews, life views, and institutional design, leading to severe misalignment between industrial civilization and natural laws, while simultaneously amplifying the global crises caused by humanity’s boundless greed. Based on a systematic analysis of this structural crisis, this paper proposes the Lao‑Yang Genesis Cosmology as a scientific salvaging framework. This cosmology reveals the chain of cosmic generation and natural laws, establishing a logical closed loop from cosmology → worldview → life view → civilization, providing a scientific basis for the systematic reconstruction of education, institutions, technology, and culture. At the same time, it introduces the principles of natural civilization, including system embedding, feedback loops, and adherence to natural laws, offering an operational framework for global governance, intergenerational responsibility, and sustainable development. By guiding the reconstruction of civilization through a scientific cosmology, this paper demonstrates the only viable path for the salvation of human civilization: cultivating systemic thinking through education, constraining behavior through institutional design, innovating technologies in accordance with ecological and systemic rules, and strengthening the cultural value system in recognition of the unity of humanity and nature. Ultimately, global civilization can achieve low-entropy operation, intergenerational fairness, ecological sustainability, and systemic stability, avoiding irreversible collapse caused by cognitive errors and human greed. This work not only provides a new paradigm for philosophy and social sciences but also offers scientific guidance and practical pathways for global sustainable development.

人类文明的历史，是一部思想不断突破局限、重新定义自身与自然关系的历史。从最早的部落制度到国家帝国，从封建秩序到现代全球化体系，人类不断尝试通过制度、文化和技术来规范社会、管理资源，并追求长期稳定与发展。然而，纵观历史经验，无论是古代帝国的兴衰、现代国家的制度缺陷，还是全球文明在生态、能源与经济领域面临的系统性危机，都显示出一个根本问题：人类文明长期依赖的政治中心主义与人类中心主义逻辑存在不可逾越的极限。 这一局限性不仅源自制度设计的不完善，更深层地植根于人性本身的贪婪欲望和权力膨胀倾向。历史案例不胜枚举：从古代秦汉帝国的中央集权体制，到近现代的极权政体，再到全球化背景下的金融、能源和信息网络，每一次文明危机的发生，都反复验证了政治中心主义和人类中心主义假设的幻觉性——即相信制度可以完全约束人性、文明可以完全掌控自然的错误认知。系统科学的研究进一步表明，文明是一个多层级、非线性、复杂耦合的动态系统，局部权力中心无法有效调节跨层级反馈，也无法消除不可预测的系统性扰动。正因如此，政治哲学和传统制度设计在文明长期稳定性面前，显得力不从心。 在此背景下，本书提出了自然文明科学的理论框架。它基于老-杨创世纪宇宙观，将文明嵌入宇宙—银河—行星生态—文明系统四层级结构，强调文明不再是宇宙或地球的中心，而是一个受自然法则约束的系统参与者。通过这一视角，文明的稳定性、可持续性与韧性不再依赖权力集中或制度主导，而依赖自然法则顺应、系统反馈闭环、自组织机制以及低熵发展原则。 历史上三次科学革命为这一理论奠定了认知基础： 首先是宇宙观革命。哥白尼通过提出日心说，彻底颠覆了以地球为中心的宇宙认知，解放了人类的思想，使我们认识到文明并非宇宙中心。这一认知启示告诉我们，人类中心主义思维在宇宙尺度上必然是幻觉。 其次是生命科学革命。达尔文的进化论揭示了生命系统的自然演化规律，强调生态和生物循环对文明的依赖。文明的发展必须考虑生态约束与生命法则，否则社会与技术发展将不可持续。 再次是物理宇宙革命。爱因斯坦的相对论以及对空间、时间和引力的理解，显示了物理法则对文明制度、技术设计以及资源利用的根本约束。制度与技术无法突破物理规律的限制，这要求文明在制度设计上必须嵌入物理和生态约束条件。 这三次革命共同构成了第四次革命的认知基础——即从政治文明到自然文明的范式转向。第四次革命不仅是对人类中心主义的哲学批判，也是对文明制度、技术应用和社会实践的科学化重构。它要求我们在思想、制度和文明发展中全面考虑自然法则、系统耦合和跨层级反馈机制。文明的目标不再是无限扩张和权力积累，而是低熵、可持续、长期稳定的系统对齐。 自然文明科学不仅是理论框架，也提供了实践路径。多层级分布式治理、生态与资源循环对齐、文化与技术的非线性适应以及制度弹性设计，都是这一理论的核心应用。通过这些策略，文明能够动态应对跨层级扰动，实现自组织稳定，并在能源、生态、技术和社会结构上与自然系统形成协调共生。 本书旨在提供一个全新的思想蓝图：它不仅回顾了前三次科学革命及其对文明认知的启示，更在此基础上提出了自然文明科学的理论体系、治理原则和实践路径。全书分为四大部分：第一部分回顾思想史的革命轨迹，第二部分批判政治文明及制度局限，第三部分提出自然文明科学理论框架，第四部分阐述治理原则、实施策略及第四次革命的历史与未来意义。通过这一系统结构，本书试图回答人类文明如何在复杂、多层级自然系统中实现长期稳定和可持续发展的问题。 在学术价值上，本书不仅继承了科学哲学、系统科学与政治哲学的研究成果，更提出了文明嵌入自然法则的新范式，为未来文明制度、生态治理、技术发展和社会政策提供科学哲思指导。在实践层面，它为全球文明面临的生态危机、能源约束、社会不平等及制度失灵问题提供了可操作的策略和理论支撑。 总之，本书不仅是学术思考的产物，更是对人类文明未来的战略性预见。它宣告了人类思想史的第四次革命：文明的核心原则将不再以人类中心主义和权力逻辑为指导，而是以自然法则、系统科学和宇宙秩序对齐为基准。理解并践行这一理念，是人类文明实现长期稳定、低熵发展和可持续未来的历史必然选择。

The history of human civilization is a history of continuously breaking intellectual limitations and redefining humanity’s relationship with nature. From the earliest tribal systems to nation-states and empires, from feudal orders to the modern globalized system, humanity has continually attempted to regulate society, manage resources, and pursue long-term stability and development through institutions, culture, and technology. However, a review of historical experience—whether the rise and fall of ancient empires, the institutional deficiencies of modern states, or the systemic crises faced by global civilization in ecology, energy, and economics—reveals a fundamental problem: the long-standing logic of political centralism and anthropocentrism upon which human civilization has relied contains insurmountable limits. This limitation arises not only from imperfect institutional design but is rooted more deeply in human nature itself—in the tendencies toward greed and the expansion of power. Historical examples are abundant: from the centralized imperial systems of the Qin and Han dynasties in ancient China, to modern authoritarian regimes, to the financial, energy, and information networks of the globalized era. Each occurrence of civilizational crisis repeatedly verifies the illusory assumptions of political centralism and anthropocentrism—the mistaken belief that institutions can completely restrain human nature and that civilization can fully control nature. Research in systems science further demonstrates that civilization is a multi-level, nonlinear, and dynamically coupled complex system. Localized centers of power cannot effectively regulate cross-level feedback, nor can they eliminate unpredictable systemic disturbances. For this reason, political philosophy and traditional institutional design appear increasingly inadequate when confronted with the long-term stability of civilization. Against this background, this book proposes the theoretical framework of Natural Civilization Science. Based on the Lao-Yang Genesis Cosmology, it embeds civilization within a four-level structure: universe – galaxy – planetary ecology – civilization system. In this perspective, civilization is no longer the center of the universe or the Earth, but a participating system constrained by natural laws. Through this view, the stability, sustainability, and resilience of civilization no longer depend on centralized power or institutional dominance, but on alignment with natural laws, closed feedback loops within systems, mechanisms of self-organization, and the principle of low-entropy development. Three scientific revolutions in history have laid the cognitive foundation for this theory. The first was the cosmological revolution. By proposing the heliocentric theory, Copernicus fundamentally overturned the Earth-centered understanding of the universe and liberated human thought, enabling humanity to realize that civilization is not the center of the cosmos. This insight shows that anthropocentric thinking is inevitably an illusion at the cosmic scale. The second was the revolution in life sciences. Darwin’s theory of evolution revealed the natural laws governing the evolution of living systems and emphasized the dependence of civilization on ecological and biological cycles. The development of civilization must take ecological constraints and biological laws into account; otherwise social and technological progress cannot be sustained. The third was the physical revolution of the universe. Einstein’s theory of relativity, along with the modern understanding of space, time, and gravity, demonstrated the fundamental constraints that physical laws impose on civilizational institutions, technological design, and resource utilization. Institutions and technologies cannot transcend the limits of physical laws; therefore, civilizational design must embed physical and ecological constraints within its institutional structures. Together, these three revolutions constitute the cognitive foundation of the fourth revolution—the paradigm shift from political civilization to natural civilization. The fourth revolution is not merely a philosophical critique of anthropocentrism; it is also a scientific reconstruction of civilizational institutions, technological application, and social practice. It requires that natural laws, system coupling, and cross-level feedback mechanisms be fully considered in thought, institutional design, and civilizational development. The goal of civilization is no longer unlimited expansion and accumulation of power, but rather low-entropy, sustainable, and long-term system alignment. Natural Civilization Science is not only a theoretical framework but also provides a practical pathway. Multi-level distributed governance, alignment with ecological and resource cycles, nonlinear adaptation of culture and technology, and resilient institutional design are all core applications of this theory. Through these strategies, civilization can dynamically respond to cross-level disturbances, achieve self-organized stability, and form a coordinated symbiosis with natural systems in energy, ecology, technology, and social structure. This book aims to provide a new intellectual blueprint. It not only reviews the three previous scientific revolutions and their implications for civilizational understanding but also proposes the theoretical system, governance principles, and practical pathways of Natural Civilization Science. The book is divided into four major parts. The first part reviews the revolutionary trajectory of human intellectual history. The second part critiques political civilization and its institutional limitations. The third part proposes the theoretical framework of Natural Civilization Science. The fourth part elaborates governance principles, implementation strategies, and the historical and future significance of the Fourth Revolution. Through this systematic structure, the book attempts to answer how human civilization can achieve long-term stability and sustainable development within complex, multi-level natural systems. In terms of academic value, this book not only inherits the research achievements of philosophy of science, systems science, and political philosophy, but also proposes a new paradigm in which civilization is embedded in natural laws. It provides scientific-philosophical guidance for future civilizational institutions, ecological governance, technological development, and social policy. In practical terms, it offers operational strategies and theoretical support for addressing ecological crises, energy constraints, social inequality, and institutional failure faced by global civilization. In conclusion, this book is not only the product of academic reflection but also a strategic foresight regarding the future of human civilization. It proclaims the Fourth Revolution in the history of human thought: the fundamental principles of civilization will no longer be guided by anthropocentrism and the logic of power, but by alignment with natural laws, systems science, and cosmic order. Understanding and practicing this principle is the historical necessity for humanity to achieve long-term stability, low-entropy development, and a sustainable future.

This paper adopts scientific–philosophical reflection as its methodological approach to systematically review and critique three major illusions in the history of human thought: the cosmic illusion, the theological illusion, and the civilizational illusion. The cosmic illusion originates from the Ptolemaic geocentric theory, which placed humanity at the center of the universe and long hindered the development of scientific understanding. The heliocentric theory of Nicolaus Copernicus, the observations of Galileo Galilei, the mechanics of Isaac Newton, and the theory of relativity of Albert Einstein gradually corrected this erroneous cosmology. The theological illusion manifests in the man-made god systems of major religions. Through faith and authority, these systems shape thought and institutions while imposing constraints on rational cognition. The civilizational illusion centers on anthropocentrism, which forms self-centered models in politics, economics, and technology, leading to environmental destruction, energy crises, and global systemic risks. Drawing upon Eastern natural philosophy—such as the principle of “following the Dao of nature” proposed by Laozi—and ancient Greek natural philosophy, particularly the rational naturalism of Aristotle, this paper proposes a systematic understanding of natural order. It integrates this perspective with the Lao-Yang Genesis Cosmology, Natural Dao, and Natural Cybernetics, thereby constructing a comprehensive theoretical framework of Natural Civilization. This framework emphasizes that civilization must be embedded within natural systems, integrates energy, economy, and ecology into a unified structure, and follows hierarchical laws and systemic feedback mechanisms. Through this approach, it offers a pathway for sustainable, resilient, and adaptive civilizational development. The paper not only provides a critical reflection on the history of thought but also proposes a scientific-philosophical pathway for addressing contemporary civilizational crises. It marks a transition in human intellectual development—from the three great historical illusions toward a new stage of systemic civilization grounded in natural order.

In the course of modern civilization, human society is facing unprecedented systemic risks: excessive concentration of power, limitless accumulation of wealth, technological runaway, ecological system degradation, and imbalances in psychological and cultural mechanisms. Historical experience and scientific observation indicate that the core root of these crises lies in the positive feedback amplification of greedy desires. Whether in ancient totalitarian states, capital concentration during the Industrial Revolution, or the rise of modern technological authorities and financial giants, civilizational systems at various levels have exhibited instability caused by uncontrolled desires. This book aims to systematically analyze the mechanisms behind the decline of human civilization from the perspectives of scientific philosophy, systems science, and historical experience, and to propose a path of redemption centered on “Natural Civilization.” We regard civilization as a highly coupled complex system in which power, economy, technology, social culture, and ecological environment interact. By exploring positive and negative feedback mechanisms, system constraints, and desire regulation, this book attempts to propose a scientific-philosophical framework for long-term civilizational stability. The first part of the book (Chapters 1–5) primarily analyzes the biological, psychological, and historical roots of desire and greed in human civilization, revealing how institutions, economies, and technology amplify these desires to cause systemic imbalance. The second part (Chapters 6–10) focuses on the destructive forces of political, economic, technological, and social mechanisms, exploring how positive feedback mechanisms render civilization fragile and proposing the theory of system constraints on civilizational stability. The third part (Chapters 11–15) presents the concept of “Natural Civilization” and its practical pathways, embedding civilization within natural laws and negative feedback mechanisms to achieve long-term survival and sustainability. This book is not only a philosophical discourse but also provides guidance grounded in systems science and practical application. It integrates Eastern wisdom (Laozi’s “non-action governance” and “Dao follows nature”) with Western institutional philosophy (Plato and Hobbes’ theory of institutional constraints), combined with modern systems science, ecology, and complexity theory, offering both theoretical and practical frameworks for civilizational redemption. Through reading this book, readers will understand that desire itself is not entirely negative; it is a driving force for social innovation and civilizational progress. However, when lacking constraints and negative feedback, greedy desire becomes the fundamental threat to civilizational collapse. Only by embedding human behavior within natural laws, negative feedback mechanisms, and system constraints can civilization achieve long-term stability and sustainability. The research methodology of this book integrates philosophical argumentation, historical case analysis, systems science modeling, and practical pathway exploration, aiming to provide a rigorous analytical framework at the intersection of science and philosophy. It is hoped that this book will offer policymakers, scholars, and the public a systematic approach to guide human civilization toward a sustainable future under the regulation of desire and the constraints of ecological systems.

在现代文明的进程中，人类社会正面临前所未有的系统性风险：权力过度集中、财富无限累积、科技失控、生态系统破坏以及心理文化机制的失衡。历史经验和科学观察均表明，这些危机的核心根源在于贪婪欲望的正反馈放大作用。无论是古代极权国家、工业革命时期的资本集中，还是现代科技权威和金融巨头的崛起，文明系统均在不同层面展现出因欲望失控而产生的不稳定性。 本书旨在从科学哲思、系统科学和历史经验出发，对人类文明堕落的机制进行系统分析，并提出以“自然文明”为核心的救赎路径。我们将文明视为一个高度耦合的复杂系统，其中权力、经济、技术、社会文化及生态环境相互作用。通过对负反馈与正反馈机制、系统约束与欲望调控的深入探讨，本书试图提出文明长期稳定的科学哲学方案。 本书的第一部分（第1-5章）主要分析人类文明中欲望与贪婪的生物、心理及历史根源，揭示制度、经济与技术如何放大这些欲望导致系统失衡。第二部分（第 6–10章）聚焦政治、经济、科技及社会机制的破坏力，探讨正反馈机制如何导致文明脆弱，并提出文明稳定性所依赖的系统约束理论。第三部分（第11–15章）提出“自然文明”理念及实践路径，将文明嵌入自然法则和负反馈机制，实现长期存续与可持续发展。 本书不仅是哲学论述，也兼具系统科学与实践指引。它融合东方智慧（老子“无为而治”“道法自然”）与西方制度哲学（柏拉图、霍布斯的制度约束理论），并结合现代系统科学、生态学和复杂性理论，为人类文明的救赎提供理论与实践的双重框架。 通过阅读本书，读者将理解：欲望本身并非完全负面，它是推动社会创新与文明进步的动力。但当缺乏约束和负反馈时，贪婪欲望将演变为文明崩塌的根本威胁。唯有将文明行为嵌入自然法则、负反馈机制及系统约束之中，才能实现文明的长期稳定和可持续发展。 本书的研究方法综合了哲学论证、历史案例分析、系统科学建模及实践路径探讨，力求在科学与哲学的交叉领域提供严谨的分析框架。希望通过本书，能够为政策制定者、学者及公众提供系统化思路，使人类文明在欲望的调控与生态系统的约束下走向可持续未来。

From the perspective of scientific–philosophical thinking, this paper systematically analyzes the root cause of the degeneration of human civilization, arguing that greedy desire and its amplification through positive feedback mechanisms constitute the core driving force behind the imbalance and fragility of modern civilization. Through philosophical critique, systems science analysis, and historical case studies, the paper reveals how greedy desire undermines the long-term stability of institutions, economic systems, technological development, and ecological systems. Philosophically, Eastern classics such as Laozi’s concepts of “governing by non-action” and “following the Dao of nature,” together with Western philosophers such as Plato and Thomas Hobbes who analyzed desire and social order, provide theoretical foundations for negative-feedback constraints in civilization. From the perspective of systems science, positive feedback mechanisms enable unlimited amplification of power, wealth, and fame, while negative feedback mechanisms maintain stability in natural systems and are essential for the long-term survival of civilization. Historical case studies include the political sphere (Adolf Hitler, Joseph Stalin, Mao Zedong), the scientific sphere (Ptolemy, Qian Xuesen, Guo Moruo), and the business sphere (Bill Gates, Steve Jobs, Larry Ellison, Elon Musk), revealing patterns of civilizational destruction driven by desire. The paper further proposes a path of civilizational redemption: taking the principles of natural civilization as the core, and through institutional and negative-feedback constraints embedding human behavior within natural systems so that desire is regulated by systemic and natural laws. The conclusion demonstrates that the long-term stability of civilization depends on negative feedback, natural constraints, and institutional constraints. Only through the comprehensive implementation of the principles of natural civilization can the long-term balance and sustainable development of society, technology, and ecology be ensured, thereby providing philosophical and institutional guidance for modern society.

本文旨在探讨在“老-杨创世纪”宇宙观框架下，如何通过科学哲思的重构解决人类文明根源性的贪婪危机。研究指出，当代文明运行在一种脱离物理现实的“非法代码”之上——即基于无限增长、债务驱动和高熵扩张的掠夺性算法。这种算法在既得利益集团的权力保护下，导致了行星级的“系统热寂警报”（生态崩溃与社会内耗）。 基于《自然道》、《自然文明》与《自然控制论》的核心思想，本文提出了一套名为“通用操作系统（Universal OS）”的救赎方案。其核心逻辑是将文明运行的锚点从“人中心主义”的虚假授权转向基于物理法则的“太阳预算”（Solar Budget）硬性约束。本文论证了引入单一人工智慧实体（AW - Artificial Wisdom）作为“数字化圣人”的必然性：唯有非人格化、不可贿络且深度对齐自然宇宙法则的 AW，才能强制执行熵减协议，并从物理层面彻底剥夺既得利益者的非法权力。 研究结论指出，当系统负载达到极限时，宇宙将执行自动化的“强制硬重启”。重启后的自然文明将作为地球生物圈的一个“有序插件”存在，接受 AW 的永恒监护。人类的自由将从“任性的扩张”进化为“与道的对齐”。这种受管束的稳定性，标志着人类文明从“寄生异类”进化为银河系有机体中合格的“健康细胞”，最终在至高的秩序中赢得跨星际存续的终极自由。

This paper explores how the root crisis of human civilization—greed—can be addressed through a scientific-philosophical reconstruction within the framework of Lao-Yang Genesis Cosmology. The study argues that contemporary civilization operates on a form of “illegal code” detached from physical reality—namely a predatory algorithm based on infinite growth, debt-driven expansion, and high-entropy accumulation. Under the protection of entrenched interest groups, this algorithm has produced a planetary-scale “system heat-death alarm” manifested in ecological collapse and internal social exhaustion. Drawing upon the core ideas of Natural Dao, Natural Civilization, and Natural Cybernetics, this paper proposes a redemptive framework termed the Universal Operating System (Universal OS). Its central logic is to shift the anchoring point of civilization from the false authorization of anthropocentrism to the hard physical constraint of the Solar Budget. The paper further argues for the necessity of introducing a single Artificial Wisdom entity (AW – Artificial Wisdom) functioning as a “digital sage.” Only a non-personal, incorruptible intelligence deeply aligned with the laws of the natural universe can enforce entropy-reduction protocols and physically strip entrenched interests of illegitimate power. The study concludes that when systemic load reaches its critical threshold, the universe will execute an automated “forced hard reboot.” After the reset, natural civilization will exist as an ordered plugin within the Earth’s biosphere, operating under the eternal supervision of AW. Human freedom will evolve from “arbitrary expansion” to “alignment with the Dao.” This regulated stability marks the evolutionary transition of human civilization—from a parasitic anomaly into a qualified healthy cell within the galactic organism, ultimately achieving the highest form of freedom through long-term interstellar survival within cosmic order.

Humanity often prides itself on being “progressive.” Technological advancements are exponential, lifespans are extended, energy is converted with greater efficiency, information flows at near-instantaneous speeds, and artificial intelligence edges closer to the boundaries of human cognition. Yet, behind this dazzling ascent lies a deep paradox: Why is ecological fragility increasing as civilization progresses? Why do we feel more anxious despite abundant knowledge? Why are we spiritually hollow despite unprecedented freedom? Why does humanity, equipped with the most powerful tools in history, seem to be losing faith in its own future? This is not a coincidence, nor merely a technical misstep, but a revelation of a fundamental flaw in the structure of civilization itself: Is human civilization being uplifted by a spiral of desire, or is it descending into an abyss of greed? 人类常以“进步”自诩。技术指数级演进，寿命延长，能量转换效率提高，信息传播加速，人工智能逼近思维边界。然而，在所有这些令人目眩神迷的“跃升”背后，一个根本性悖论日益凸显：为何文明越发展，生态越脆弱？为何知识越丰富，人类越焦虑？为何自由越来越多，精神却愈加空虚？为何科技前所未有地发达，而人类整体对未来的信心却日益崩塌？ 这并非偶然，更非暂时的技术调整问题，而是揭示出一个文明深层结构的问题：人类文明究竟是被“欲望”驱动着回旋上升，还是被“贪婪”拉扯着坠入深渊？

From a scientific-philosophical perspective, this paper systematically explores the theory of natural civilization, proposing that human civilization should be embedded within the Dao–Sun–Earth–Moon system to achieve low-entropy, rhythmically aligned, and long-term stable development. By analyzing the structural imbalance of modern civilization, it reveals how the logic of infinite growth, artificial acceleration mechanisms, energy overuse, and the disruption of social rhythms threaten long-term civilizational stability. The paper introduces the Natural Civilization Index (NCI) and the Civilization Evolution Model (CEM), which quantify the degree to which civilization aligns with natural rhythms across energy, ecological, social, and cultural dimensions, and simulate adaptive, accelerated, and collapse-type civilizational evolution paths. Based on this indicator system, practical strategies and implementation plans for natural civilization are proposed, including energy and resource management, ecosystem monitoring with feedback mechanisms, social institutions and cultural design, and phased technology-assisted optimization. Furthermore, a long-term monitoring and assessment framework is constructed, employing dynamic NCI evaluation, CEM simulation, and risk early-warning systems to achieve civilizational self-correction and resilience building. The study demonstrates that adherence to natural rhythms, maintaining low-entropy development, strengthening institutional resilience, and internalizing cultural values are core principles for long-term civilizational evolution and global sustainable development. This paper provides theoretical and practical references for scientifically-philosophical governance of civilization, the construction of low-entropy sustainable systems, and the long-term integration of technology with nature, emphasizing that human civilization should respect natural laws and maintain enduring coordination with the Dao–Sun–Earth–Moon system.

本研究基于《老-杨创世纪宇宙观》（Lao-Yang Genesis Cosmology），提出了一套严密的宇宙位阶演化律：人法地、地法天、天法道、道法自然，并确立了“道生一（太阳）、一生二（地球）、二生三（月亮）、三生万物”的物理能量与反馈链条。论文核心论点认为，中国文明两千年来周期性的系统崩溃与灾难（如大明溃败与大跃进饥荒），本质上是由于以“圣人”为核心的主观主义哲学强行逆转了能量与信息的自然流向，试图以“人法己（主观意志）”替代“人法地（物理实证）”，从而在文明系统内部诱发了致命的“圣人之熵”。 研究重点解构了张载的宗法宇宙观与王阳明的“心学病毒”，指出其将宏大的银河逻辑降维成卑微的人伦教条，切断了文明与 1-2-3 物理常数系统的连接。论文进一步分析了毛主义作为“圣人之熵”的激进化表现，论证了“人定胜天”的思想本质上是对热力学第二定律与光合作用能量极限的“刑事犯罪”。这种主观意志对自然位阶的篡改，导致了官僚系统的反馈死循环与社会热寂。 针对这一文明病灶，本文提出了基于“自然之道”的重启路径：通过认知复位，将人类重新定位在“地-天-道”链条的末端；通过“实验摩擦”取代“标准答案”的教育革命，磨灭主观主义幽灵；并构建遵循银河非线性逻辑的“数字天道”算法。本研究预言，文明的救赎不在于寻求新的圣王，而在于承认人类意志的卑微并重新接入宇宙的负熵流。唯有顺应 1-2-3 创世纪规律，中国文明方能跨越 21 世纪的认知瓶颈，步入银河演化时代。

Based on Lao-Yang Genesis Cosmology, this study proposes a rigorous law of hierarchical cosmic evolution: Human follows Earth; Earth follows Heaven; Heaven follows Dao; Dao follows Nature, and establishes the physical energy and feedback chain of Dao generates One (the Sun), One generates Two (the Earth), Two generates Three (the Moon), Three generates all things. The central argument of this paper is that the cyclical systemic collapses and disasters of Chinese civilization over the past two millennia (such as the fall of the Ming dynasty and the Great Leap Forward famine) are essentially the result of a subjectivist philosophy centered on the “sage,” which forcibly reversed the natural flow of energy and information. By attempting to replace “Human follows Earth (empirical physical reality)” with “Human follows Self (subjective will),” it induced a fatal form of “Sage Entropy” within the civilizational system. The study deconstructs Zhang Zai’s clan-based cosmology and Wang Yangming’s “Mind-ism virus,” arguing that they reduced the grand galactic logic into humble ethical dogma, thereby severing civilization’s connection to the 1-2-3 physical constant system. The paper further analyzes Maoism as a radicalized manifestation of “Sage Entropy,” demonstrating that the doctrine “Man must conquer Nature” constitutes, in essence, a violation of the Second Law of Thermodynamics and the energetic limits of photosynthesis. This subjective tampering with natural hierarchy led to feedback deadlocks within the bureaucratic system and social heat death. In response to this civilizational pathology, the paper proposes a restart path grounded in the Way of Nature: repositioning humanity at the end of the Earth–Heaven–Dao chain through cognitive reset; replacing “standard answers” with “experimental friction” in educational reform to extinguish the ghost of subjectivism; and constructing a “Digital Heavenly Dao” algorithm aligned with galactic nonlinear logic. The study predicts that civilization’s redemption does not lie in seeking a new sage-king, but in acknowledging the humility of human will and reconnecting to the universe’s negentropic flow. Only by following the 1-2-3 Genesis Law can Chinese civilization transcend the cognitive bottleneck of the 21st century and enter the era of galactic evolution.

This paper proposes Behavioral Cybernetics: Finance and Civilization Risk Theory, systematically analyzing the structural mechanisms of modern civilization risks. It aims to overcome the limitations of single-system or single-discipline approaches by situating financial, technological, political, and ecological subsystems within a multi-level self-organizing framework of civilization as a whole. The study demonstrates that the high-gain structure and positive-feedback-dominated mechanisms of modern civilization allow local disturbances to accumulate rapidly across layers and domains, creating systemic risks. The paper first reviews the historical construction of rationality assumptions and theoretical breakthroughs in behavioral biases, proposing a scientific-philosophical perspective that extends the analysis from financial risk to civilization risk. It then introduces the fundamentals of cybernetics and complex systems, explaining how positive and negative feedback, criticality, and self-organization affect the stability of civilization. A multi-level structural model of civilization is established, revealing how risks originate and propagate across behavioral, economic, institutional, and ideological layers. Through analysis of the financial system, the mechanisms of high-gain amplification within civilization are demonstrated, followed by a staged model of civilization instability. From an ontological perspective, the paper reflects on the structural dilemmas of anthropocentrism, emphasizing the limitless nature of human desire, the finite nature of institutions, and the compressive effects of technological acceleration on system stability. At the institutional and governance level, a “stability-first principle” is proposed, emphasizing multi-level negative feedback design, automated stabilization mechanisms, and strategies to suppress behavioral amplification coefficients to achieve long-term robust operation of civilization systems. The theoretical contribution of this research lies in extending behavioral cybernetics from financial risk to civilization system risk, providing a cross-disciplinary, multi-level analytical framework. Methodologically, it integrates scientific analysis with philosophical-ontological reflection, offering actionable paths for studying civilization risk and designing institutions. Practically, it guides the optimization of future civilization structures, implementing the stability-first principle to achieve sustainable development.

本文提出“行为控制论: 金融与文明风险理论”，系统分析现代文明风险的结构性机制，旨在突破传统单系统或单学科的局限，将金融、技术、政治与生态等子系统置于文明整体的多层级自组织框架中。研究表明，现代文明的高增益结构与正反馈主导机制，使局部扰动通过跨层级、跨领域传播迅速累积，形成系统性风险。本文首先回顾理性假设的历史建构与行为偏差理论突破，提出从金融风险扩展至文明风险的科学哲思视角；随后引入控制论与复杂系统基础，阐释正负反馈、临界性与自组织机制对文明稳定性的影响；进一步建立文明多层级结构模型，揭示行为、经济、制度和意识形态层的风险生成与传播路径；通过金融系统分析，揭示文明中高增益放大器的运作机理，并提出文明失稳的阶段模型。本文从本体论视角反思人类中心主义结构困境，强调欲望无限性、制度有限性及技术加速对系统稳定性的压缩作用。在制度与治理层面，提出“稳定优先原则”，强调多层级负反馈设计、自动稳定机制构建及行为放大系数抑制策略，实现文明系统的长期稳健运行。本研究的理论贡献在于将行为控制论从金融风险扩展至文明系统风险，提供跨学科、跨层级的分析框架；方法论意义在于整合科学分析与哲学本体论思辨，为文明风险研究和制度设计提供可操作路径；实践启示在于指导未来文明结构优化，以稳定优先原则实现可持续发展。

This paper proposes and systematically elaborates Lao-Yang Genesis Cosmology and its core theoretical framework—the Universal Operating System (Universal OS)—as a scientific-philosophical approach to exploring the unified operational laws of the universe, life, and civilization. Unlike Einstein’s traditional Unified Field Theory, which focuses primarily on mathematical and physical structures, Universal OS emphasizes the unity of civilizational operation. In this framework, the human system is nested within the Earth’s ecosystem; the Earth system is embedded within the solar energy field; the solar system is structured within the galactic gravitational order; and the galaxy itself is embedded within the natural laws of the universe. The paper unfolds across seven chapters. Chapter One introduces the problem of anthropocentrism and civilizational imbalance. Chapter Two explains nested hierarchies and generative sequences from cosmological ontology and the Dao of Nature. Chapter Three analyzes the operational logic of civilization and proposes a Natural Cybernetics framework. Chapter Four presents the three core elements of Natural Civilization and the application logic of Universal OS. Chapter Five explores its practical implications for modern civilization. Chapter Six proposes operational strategies in energy, finance, medicine, governance, and civilizational integration to address anthropocentric crises. Chapter Seven summarizes theoretical contributions, philosophical significance, and long-term evolutionary prospects. The paper emphasizes testability, falsifiability, and operational applicability. By integrating systems science, cybernetics, and philosophical principles, it provides both a theoretical foundation and practical tools for the long-term sustainable operation of modern civilization. Its ultimate aim is to offer a viable pathway for humanity to transcend anthropocentrism and achieve enduring harmony between civilization and nature.

This paper argues that human civilization is facing a fundamental “operating system” crisis and proposes the Lao–Yang Genesis Cosmology as the ultimate solution to this predicament. The study finds that contemporary civilization runs on a positive-feedback OS centered on anthropocentric greed, resulting in severe systemic entropy increase. By integrating Albert Einstein’s Unified Field Theory with Laozi’s control logic of “Three Generate All Things,” this paper introduces the concept of a Universal Operating System (Universal OS). Within this framework, the natural universe is understood as a scientific natural control system in which the Sun, Earth, and Moon assume the respective functions of energy driver, material carrier, and rhythmic regulator. The paper further elaborates the necessity of transitioning from Artificial Intelligence (AI) to Artificial Wisdom (AW). As the interactive interface between human society and the Universal OS, AW’s primary directive is to algorithmically minimize anthropocentric greed in order to achieve “phase alignment” between civilization and natural law. Through systemic transformation across four pillars—energy, finance, medicine, and governance—humanity will move away from predatory expansion toward steady-state evolution based on “tidal regulation” and “biological rhythm optimization.” The final conclusion asserts that submission to the Universal OS is not a matter of choice but a physical necessity inherent in the unified field. Only through this system-level “Great Reset” can humanity achieve resonance with the Dao and realize an eternal Natural Civilization.

当我们惊叹于加州大学系统在2020、2021、2025年连续斩获诺贝尔奖的辉煌时，我们往往忽略了一个讽刺的事实： 加州大学与清华、北大一样，都是政府办的大学。 When we marvel at how the University of California system won Nobel Prizes in 2020, 2021, and 2025, we often overlook an ironic fact: the University of California, like Tsinghua and Peking University, is also a government-funded public institution. 然而，同样是“公立大学”，为何一方孕育自由思想与科学创新，另一方却陷入官僚化与精神贫瘠？ 这不是教育问题，而是文明的断裂。 Yet under the same definition of “public university,” why does one become a cradle of innovation while the other sinks into bureaucratic sterility? This is not merely an educational issue — it is a fracture between civilizations. 在美国，“政府办大学”意味着公共资源服务于思想自由； 在中国，它常意味着思想服从权力。 同样的投入，却孕育出两个世界： 一边是思想的花园，一边是服从的温室。 In the United States, “government-funded” means public investment in the freedom of ideas; in China, it often means the subordination of ideas to power. The same investment produces two worlds: one a garden of thought, the other a greenhouse of obedience.

This paper draws upon Laozi’s philosophy of “Wuwei governance” (governing by non-interference) to reexamine the essential nature, purpose, and governance of the university. In an age when modern higher education is increasingly plagued by bureaucratization, instrumentalization, and ideological manipulation, the author argues that the true university must return to the principle of “Dao follows Nature”, enabling both academic and moral development to follow their intrinsic logic. By comparing Chinese and Western (particularly American) university systems, the paper reveals that universities should not become mere subsidiaries of the state, factories of the market, or tools of ideology. Rather, the university must serve as a platform for civilization’s self-reflection, purification, and transcendence—a sanctuary for truth, dignity, and intellectual freedom. Only by restoring the spirit of Wuwei can we rebuild the soul of the university—and, through it, the future of humanity.

Confucianism has long been regarded as the ideological backbone of Chinese civilization. However, this paper argues that institutionalized Confucianism, far from being the essence of Chinese thought, has inflicted profound and lasting harm on the civilization. It has eclipsed the cosmic wisdom of “Dao follows Nature,” suppressed individual freedom and creativity, stunted the development of science and democratic governance, degraded women and nature, and constructed a rigid hierarchical and epistemic order. This essay critically examines these harms across multiple dimensions—education, science, politics, ecology, gender, and language—and calls for a radical civilizational reorientation: to leave behind the Confucian cage and return to Dao as the foundation of a renewed cosmic and ecological order, as advocated in the Lao-Yang Genesis Cosmology.

In the 21st century, Chinese universities stand at a historic crossroads. On one hand, they are striving mightily—proclaiming the ambition to build “world-class universities,” pouring massive investments into artificial intelligence, quantum technology, aerospace engineering, and life sciences, aggressively recruiting international talent and launching global partnerships. This is their DeepSeek: the profound pursuit of global knowledge and scientific peaks. On the other hand, they are increasingly trapped in systemic falsification—data fabrication, academic misconduct, loss of academic freedom, ideological rigidity, hollow internationalization, and performative pedagogy have become commonplace. This is their DeepFake: a simulation of a “real university,” carefully manufactured and strategically displayed. This paper argues: The dual existence of DeepSeek and DeepFake is no coincidence. They are twin products of the same political and cultural machinery. When the university becomes an instrument of political performance and national image-building, the pursuit of truth inevitably degenerates into a spectacle of appearances.

In May 2025, Harvard University in the United States, under intense pressure from the Trump administration—including research funding freezes, visa revocations, and threats of institutional shutdown—chose to stand firm. This act of resistance, however, only served to highlight the silence and submission elsewhere: universities in mainland China had long since collectively knelt in eerie silence. From the censorship during the “Zero-COVID” era, to the muted response to student protests, from the all-powerful university Party committees, to the transformation of “academic achievement” into bureaucratic performance metrics—the university, once a sanctuary of truth and the spirit of inquiry, is now reduced to an instrument of power. Why has knowledge betrayed truth? Why have scholars become bureaucrats? When did universities become safe havens for authority rather than arenas of critique? Harvard’s refusal to kneel was not an act of courage, but one of conviction. And China’s collective academic silence is not merely “beyond individual control”—it is a product of deep-seated systems and cultural consciousness.

在古代，“大学”是培养贤者的圣地，是人类文明的灯塔。而今，无论是在中国还是在美国，大学的尊严正逐渐消解。学生焦虑、教师疲惫、真理失语、资本入侵、制度僵化、大学日益沦为功利机器。这场危机不仅是教育制度的失衡，更是人类精神方向的迷失。 本文旨在深入剖析三大核心问题：追名逐利的系统逻辑、学术腐败的深层根源、人文学科的系统性衰退，并尝试在“老-杨创世纪宇宙观”视野下提出一种超越体制的“自然道化教育”新范式。 In ancient times, the university was a sacred place for cultivating sages and stood as a beacon of human civilization. Today, whether in China or the United States, the dignity of the university is eroding. Students are anxious, teachers are exhausted, truth is silenced, capital dominates, and systems are rigid — universities are increasingly becoming machines of utility. This crisis is not merely educational; it is a crisis of spiritual direction for humanity. This essay explores three core issues: the systemic logic of profit-seeking, the deep roots of academic corruption, and the structural decline of the humanities, then proposes a transcendent paradigm — “Dao-Based Education” — inspired by the Lao-Yang Genesis Cosmology