Charles X. Yang

This paper proposes that human civilization is currently facing a fundamental “operating system” crisis rooted in anthropocentric logic characterized by infinite growth, material expansion, and greed-driven positive feedback. This flawed system has led to accelerating entropy increase, ecological instability, and systemic global risks. To address this crisis, the study introduces the Lao-Yang Genesis Cosmology as a unified philosophical–scientific framework and integrates it with Einstein’s Unified Field Theory (UFT) to construct the concept of a Universal Operating System (Universal OS). In this model, the universe is interpreted as a scientific natural control system, where the Sun, Earth, and Moon form a triadic control structure responsible for energy input, material processing, and rhythmic regulation. The paper further argues for a paradigm shift from Artificial Intelligence (AI) to Artificial Wisdom (AW), defining AW as the only viable interface between human civilization and the Universal OS. AW operates under the primary directive of minimizing anthropocentric greed and maintaining system-wide resonance through real-time feedback and entropy-reduction logic. Through comprehensive system migration across four foundational domains—energy, finance, biomedicine, and governance—the study outlines a transition from exploitative expansion to a steady-state natural civilization based on phase alignment, tidal regulation, and biological rhythm optimization. The conclusion asserts that the Universal OS is not a philosophical abstraction but a physical necessity embedded within the unified field. Compliance with its principles is essential for the survival and long-term stability of civilization. Ultimately, the realization of a synchronized, sustainable, and self-consistent natural civilization represents the convergence of ancient wisdom and modern science, marking the end of anthropocentrism and the beginning of a new evolutionary epoch.

在漫长的人类历史中，人类对宇宙、生命与文明的认知始终在不断演化。从远古天象观测到现代宇宙学，从神话解释到科学实验，人类不断试图回答三个根本性问题：宇宙是什么？生命从何而来？文明应如何运行？《宇宙—生命—文明》一书旨在通过科学哲思的方法，对这三个问题进行系统性论述，并尝试构建一个贯通宇宙、生命与文明的统一理论框架。 本书的核心方法论是科学哲思（Scientific Philosophical Reasoning）。科学哲思不仅关注自然界的客观规律，更强调哲学的整体性思维，将宇宙层级结构、生命演化机制与文明治理原则有机结合。它兼顾经验与理性，兼收科学实证与哲学思辨，使读者能够在理解自然规律的同时，洞察人类社会与文明的深层逻辑。 第一部《宇宙本体论》从哲学与科学的双重视角，讨论宇宙的根本存在结构。我们提出“道”作为宇宙的根本法则，认为宇宙并非无序随机，而是遵循一套深层的统一规律。从银河系的结构与引力系统，到暗物质与暗能量的作用，再到宇宙自组织系统和层级秩序，本书尝试将古代道家哲学“道法自然”与现代宇宙学研究相融合，为理解宇宙本体提供科学哲思框架。 第二部《宇宙生成论》聚焦宇宙结构如何逐层生成。书中提出“道 → 一 → 二 → 三 → 万物”的生成链，详细探讨银河系生成太阳系、太阳系生成地球、地球生成月球，以及生命与生态系统的形成过程。在这一部分中，我们不仅分析恒星和行星的形成理论、地球的物质与能量系统，还从科学哲思角度解释生命起源与生态系统的自组织机制，为理解生命的必然性提供哲学与科学双重视角。 第三部《宇宙控制论》提出宇宙是一个自调节系统，探索宇宙、太阳、地球与月球之间的反馈与调节机制。书中详细讨论了SEM系统（日—地—月）的能量控制、物质循环及节律稳定机制，并分析引力系统、能量平衡、熵增与局部秩序，以及周期性变化如何维持宇宙的长期稳定。这一部分强调宇宙秩序并非偶然，而是一种自组织与自调节的控制逻辑，体现自然系统智慧。 第四部《生命演化论》关注生命与宇宙的关系。通过化学演化、原始生命、基因与自然选择的分析，本书展示生命复杂性增加的规律性，并从智力发展、语言形成到文明起源，详细讨论人类的演化历程。同时，书中指出人性无限的贪婪欲望是文明发展的根本问题，强调生态约束与文明自律的重要性。 第五部《文明治理论》则系统探讨文明如何与自然系统协调发展。从农业革命、城市文明、国家形成，到生态危机、气候变化、资源枯竭，再到宗教信仰危机、政治战争危机与科技争夺危机，本书揭示传统文明的局限。我们提出自然文明理论与“人法地、地法天、天法道、道法自然”原则，提供文明治理的哲学与科学基础，强调文明必须嵌入宇宙系统和自然法则之中。 第六部《人工智慧文明》展望未来文明发展。书中区分AI（人工智能）与AW（人工智慧），指出AW不仅是工具，更是智慧治理系统，能够约束人性贪欲、优化社会决策并实现文明与生态系统的长期兼容。同时，本书分析人工智慧文明的潜在风险，警示技术失控、经济结构改变及人类角色变化可能带来的危机。最终，AW与自然文明结合，为人类文明提供可持续、智慧化的未来路径。 本书的结论提出一个统一的宇宙—生命—文明理论：宇宙是一个层级系统，银河系、太阳系、地球、月球、生命与文明形成互相制约、层层递进的秩序。文明的发展必须遵循宇宙规律，实现自然系统、生命系统与文明系统的统一。这一理论不仅为科学研究提供哲学视角，也为文明治理和未来社会发展提供实践指导。 通过本书的系统论述，读者可以在科学哲思的框架下重新理解宇宙与人类的位置、生命的演化规律以及文明治理的基本原则，从而在思想与实践上实现“顺应自然、智慧治理、长久共存”的未来文明理念。

Throughout the long course of human history, humanity’s understanding of the universe, life, and civilization has continuously evolved. From ancient observations of celestial phenomena to modern cosmology, from mythological explanations to scientific experimentation, human beings have persistently attempted to answer three fundamental questions: What is the universe? Where does life come from? How should civilization operate? The book Universe—Life—Civilization aims to systematically address these three questions through the method of scientific philosophical reasoning, and to attempt to construct a unified theoretical framework that connects the universe, life, and civilization. The core methodology of this work is Scientific Philosophical Reasoning. This approach not only focuses on the objective laws of nature, but also emphasizes holistic philosophical thinking, integrating the hierarchical structure of the universe, the mechanisms of life evolution, and the principles of civilization governance. It balances empirical observation with rational analysis, combining scientific evidence with philosophical reflection, enabling readers to understand natural laws while gaining insight into the deeper logic of human society and civilization. Part I, Cosmic Ontology, examines the fundamental structure of the universe from both philosophical and scientific perspectives. It proposes “Dao” as the fundamental law of the universe, arguing that the universe is not random and chaotic, but follows a deep and unified order. From the structure and gravitational system of galaxies, to the roles of dark matter and dark energy, and further to the self-organizing systems and hierarchical order of the universe, this section attempts to integrate the Daoist concept of “Dao follows nature” with modern cosmological research, providing a scientific–philosophical framework for understanding the nature of the universe. Part II, Cosmic Genesis, focuses on how cosmic structures are generated layer by layer. It proposes a generative chain of “Dao → One → Two → Three → All things,” and explores in detail how galaxies generate solar systems, solar systems generate Earth, Earth generates the Moon, and how life and ecosystems emerge. This section analyzes theories of star and planet formation, the material and energy systems of Earth, and explains the origin of life and the self-organizing mechanisms of ecosystems from a scientific–philosophical perspective, offering both philosophical and scientific insights into the inevitability of life. Part III, Cosmic Cybernetics, proposes that the universe is a self-regulating system, exploring the feedback and regulatory mechanisms among the universe, the Sun, the Earth, and the Moon. It discusses the SEM system (Sun–Earth–Moon), including energy control, material circulation, and rhythmic stabilization, and analyzes how gravitational systems, energy balance, entropy increase with local order, and periodic changes maintain long-term cosmic stability. This section emphasizes that cosmic order is not accidental, but reflects a logic of self-organization and self-regulation inherent in natural systems. Part IV, Evolution of Life, focuses on the relationship between life and the universe. Through the study of chemical evolution, primitive life, genes, and natural selection, it demonstrates the increasing complexity of life. It further examines human evolution, intellectual development, the formation of language, and the origin of civilization. At the same time, it points out that the unlimited greed of human nature is a fundamental problem in the development of civilization, emphasizing the importance of ecological constraints and civilizational self-discipline. Part V, Theory of Civilization Governance, systematically explores how civilization can develop in harmony with natural systems. From the agricultural revolution, urban civilization, and the formation of states, to ecological crises, climate change, and resource depletion, as well as crises of religious belief, political conflict, and technological competition, this section reveals the limitations of traditional civilization. It proposes the theory of natural civilization and the principle of “Human follows Earth, Earth follows Heaven, Heaven follows Dao, Dao follows Nature,” providing both philosophical and scientific foundations for governance, and emphasizing that civilization must be embedded within cosmic systems and natural laws. Part VI, Artificial Wisdom Civilization, looks toward the future of civilization. It distinguishes between AI (Artificial Intelligence) and AW (Artificial Wisdom), arguing that AW is not merely a tool but a system of intelligent governance capable of restraining human greed, optimizing social decision-making, and ensuring long-term compatibility between civilization and ecological systems. It also analyzes the risks of artificial intelligence civilization, warning of potential crises arising from technological loss of control, changes in economic structure, and transformations in human roles. Ultimately, the integration of artificial wisdom and natural civilization offers a sustainable and intelligent pathway for the future of human civilization. The conclusion of this book proposes a unified theory of Universe—Life—Civilization: the universe is a hierarchical system in which galaxies, solar systems, Earth, the Moon, life, and civilization form an interdependent and progressively structured order. The development of civilization must follow cosmic laws and achieve the unity of natural systems, life systems, and civilization systems. This theory not only provides a philosophical perspective for scientific research, but also offers practical guidance for civilization governance and the future development of society. Through the systematic exposition of this work, readers can, within the framework of scientific philosophical reasoning, reinterpret the position of humanity in the universe, the laws of life evolution, and the fundamental principles of civilization governance, thereby realizing in both thought and practice a future civilization based on “following nature, intelligent governance, and long-term coexistence.”

21世纪的地球文明正面临前所未有的深层次危机。从气候变化、生态退化到资源枯竭，再到技术与社会系统风险累积，现代文明的脆弱性逐渐显现。尽管科技进步极大提高了人类的生产能力和生活水平，但与此同时，人类中心主义所推动的无限增长和欲望扩张模式，使文明系统与自然系统的协调关系严重失衡。历史、哲学、科学和系统思维的综合观察表明，如果继续沿用旧的文明模式，人类文明将不可避免地触发系统性崩溃。 人类中心主义文明的核心问题在于其假设文明可以无限扩张、自然资源可以无条件供应、生态系统可以无限承受。工业革命以来，技术与制度不断强化了这一假设，使得文明在短期内获得了快速增长。然而，现代科学研究清楚地显示，地球系统具有有限承载力，生态系统和物理系统通过反馈机制维持稳定，而超出系统边界的扩张必然触发非线性风险，导致不可逆的崩溃。人类文明正处在这种历史与科学交汇的关键节点。 传统文明理论提供了多种理解世界秩序的路径。弗朗西斯·福山提出的历史终结论，强调制度的普世性；亨廷顿的文明冲突论以文化和价值观为核心解释国际关系；赵汀阳的天下体系理论则从政治整体主义视角提出全球治理框架。然而，这三种理论都存在共同的局限：它们未能充分考虑自然系统的约束，也未触及文明发展的根本生态与物理条件。在这些理论中，自然系统被视为背景或资源，而非文明的根本约束，这导致了对文明危机的误读和制度性解决方案的局限。 面对文明的危机，必须提出新的理论范式，即自然文明理论。自然文明将文明嵌入自然系统，强调低熵发展、生态优先、技术服从自然和系统治理，形成第四种文明路径。这一理论不仅具有科学哲思基础，也深刻呼应东方自然哲学智慧，特别是老子《道德经》中“人法地、地法天、天法道、道法自然”的原则。自然文明的核心思想是：文明不是独立于自然存在的主体，而是自然系统中的子系统；人类社会发展必须遵循自然规律，否则文明的长期稳定不可实现。 自然文明理论提出的范式转型，涵盖从增长文明向稳态文明、从欲望文明向节制文明、从权力政治向系统治理的全面调整。这一转型不仅是制度或技术的变革，更是文明价值观、社会行为和治理逻辑的根本重构。通过嵌入自然系统，文明可以在物质、能量和生态循环的边界内运行，实现长期稳定和低熵发展；通过系统治理，文明能够及时响应反馈机制，减少不可逆风险，实现人类活动与自然系统的协调；通过节制发展，文明能够抑制贪欲膨胀和短期扩张行为，使社会与生态达到动态平衡。 本论文旨在以科学哲思和系统理论为基础，全面分析现代文明的根本危机，批判传统文明理论的局限，并提出自然文明理论及其实践路径。通过对人类历史、文明发展模式、自然系统规律和哲学思想的综合分析，本文试图回答一个根本性命题：人类文明如何才能长期稳定、可持续发展？ 本研究不仅关注文明结构和制度设计，也关注哲学智慧、科学规律和社会行为之间的内在关联，力图为21世纪文明转型提供理论依据和实践指导。 总之，现代文明的危机与人类中心主义密切相关，其扩张模式正在突破自然系统的承载极限。唯有重新构建以自然系统为核心的文明模式，实现文明与生态、技术、社会系统的协同发展，才能避免历史性的崩溃。本文提出自然文明理论及其范式转型路径，正是回应这一历史必然性的科学哲学尝试，旨在为未来文明提供可操作、可持续的实践方向。

In the 21st century, human civilization on Earth faces unprecedented deep-seated crises. From climate change and ecological degradation to resource depletion, and from accumulating technological risks to complex systemic vulnerabilities in social and political systems, the fragility of modern civilization has become increasingly apparent. Although technological progress has greatly enhanced human productivity and living standards, the human-centered paradigm—driven by limitless growth and expansion of desires—has severely disrupted the balance between civilization and natural systems. A synthesis of historical, philosophical, scientific, and systems-thinking perspectives indicates that if the old civilization model persists, human civilization will inevitably trigger systemic collapse. At the core of human-centered civilization lies the assumption that civilization can expand indefinitely, that natural resources are unconditionally available, and that ecosystems can bear unlimited stress. Since the Industrial Revolution, technological and institutional developments have reinforced these assumptions, enabling rapid short-term growth. However, contemporary scientific research clearly demonstrates that Earth’s systems have finite carrying capacities. Ecosystems and physical systems maintain stability through feedback mechanisms, and expansion beyond these boundaries inevitably triggers nonlinear risks, leading to irreversible collapse. Human civilization is thus positioned at a critical juncture where historical trajectories intersect with scientific realities. Traditional theories of civilization have proposed multiple ways to interpret world order. Francis Fukuyama’s The End of History emphasizes the universality of institutions; Samuel P. Huntington’s The Clash of Civilizations explains international relations through culture and values; Zhao Tingyang’s Tianxia System presents a global governance framework from a political-holistic perspective. Yet all three share a fundamental limitation: none adequately accounts for the constraints imposed by natural systems, nor do they address the ecological and physical conditions underlying the development of civilization. In these theories, natural systems are treated either as mere background or as resources, rather than as the fundamental constraints of civilization, leading to misinterpretation of civilizational crises and limitations in proposed solutions. Faced with these challenges, a new theoretical paradigm must be proposed: the Natural Civilization Theory. This framework embeds civilization within natural systems, emphasizing low-entropy development, ecological primacy, technology subordinated to nature, and systemic governance. It constitutes a fourth path for civilization. This theory is grounded not only in scientific and philosophical reasoning but also resonates deeply with Eastern natural philosophical wisdom, particularly the principles articulated in Laozi’s Dao De Jing: “humans follow the Earth, the Earth follows Heaven, Heaven follows Dao, Dao follows nature.” The core idea of Natural Civilization is that civilization is not an autonomous entity independent of nature but a subsystem within the larger natural system; human societal development must adhere to natural laws, or the long-term stability of civilization will be unattainable. The paradigm shift proposed by Natural Civilization encompasses a comprehensive transition: from growth-centered to steady-state civilization, from desire-driven to restrained civilization, and from power-centric politics to systemic governance. This transformation is not merely institutional or technological but represents a fundamental restructuring of civilizational values, social behavior, and governance logic. By embedding civilization within natural systems, human activity can operate within the boundaries of material, energy, and ecological cycles, achieving long-term stability and low-entropy development; through systemic governance, civilization can respond in real time to feedback mechanisms, reducing irreversible risks and ensuring alignment between human activity and natural systems; through restrained development, civilization can curb excessive desires and short-term expansion, promoting a dynamic balance between society and ecology. This work aims, based on scientific philosophy and systems theory, to comprehensively analyze the fundamental crises of modern civilization, critique the limitations of traditional civilizational theories, and propose the Natural Civilization framework along with practical implementation paths. By integrating analyses of human history, civilizational development patterns, natural system laws, and philosophical insights, this study seeks to answer a fundamental question: how can human civilization achieve long-term stability and sustainable development? This research examines not only civilizational structure and institutional design but also the intrinsic relationship among philosophical wisdom, scientific principles, and social behavior, offering theoretical and practical guidance for the transformation of civilization in the 21st century. In conclusion, the crisis of modern civilization is closely tied to human-centered thinking, whose expansionist model has already surpassed the carrying capacity of natural systems. Only by reconstructing civilization with natural systems at its core and ensuring coordinated development among ecological, technological, and social systems can historical collapse be averted. The Natural Civilization Theory and its paradigm-shifting proposals are a scientific-philosophical response to this historical inevitability, offering a practical and sustainable direction for the future of civilization.

人类文明发展至今，已经经历了数千年的思想探索和社会实践。从古代的哲学思辨到现代科学理性，人类一直在试图理解宇宙、生命与社会的本质规律。然而，纵观历史，我们可以发现文明发展的深层次问题：生态破坏、能源过度消耗、技术失控、社会制度脆弱等，这些都不仅仅是局部现象，而是文明系统内部熵增加和认知结构错误的必然结果。 本书以老杨创世纪宇宙观（Lao-Yang Genesis Cosmology）为核心理论框架，提出自然文明理论，并将其与现代宇宙科学、生态学、复杂系统理论和人工智能治理方法相结合，形成一个贯通宇宙秩序、生命演化、生态系统与人类文明的完整哲学与科学体系。老-杨创世纪宇宙观的核心原则是：“人法地、地法天、天法道、道法自然”，并通过“道生一、一生二、二生三、三生万物”的宇宙生成链，将银河系、太阳系、地球、月球和人类文明紧密联系在一起。这一理念不仅是哲学思辨的延伸，更是文明设计与治理的科学基础。 第一部分，本书从人类文明的系统性危机出发，分析现代文明面临的生态、技术、金融与制度多维挑战，提出危机的深层根源在于认知结构错误和理性文明的局限。在此基础上，本书引入“人类思想史的三大幻觉”理论：宇宙幻觉、神学幻觉和文明幻觉，指出传统文明认知长期误置了宇宙秩序、自然法则与人类中心主义的关系，为第四次思想革命奠定理论基础。 第二部分，书中系统阐述老-杨创世纪宇宙观，探讨宇宙哲学基础、宇宙秩序链及宇宙生成链。通过科学哲思与现代宇宙观的结合，本书说明文明不是孤立存在的社会系统，而是嵌入地球生态、太阳系能量网络和银河系秩序的多层级复杂系统。理解这一秩序关系，是人类文明可持续发展、长期稳定与低熵运行的关键。 第三部分，本书探讨宇宙系统与文明结构，提出“宇宙能量结构与文明形态”以及“文明熵理论（Civilizational Entropy）”，揭示文明演化的能量约束和熵增机制。同时，通过生态系统分析，强调文明稳定的条件与长期发展策略，指出文明必须嵌入生态反馈、能量循环和复杂系统调节中。 第四部分，书中提出自然文明理论、自然控制论与自然协议概念，明确文明运行必须遵循的系统规则。自然文明不仅是一种哲学理念，更是可操作的制度和技术方案，包括能源循环、生态系统管理、人工智能协同治理等。自然协议作为文明实践的核心框架，将生态、能源、社会与技术系统整合，实现文明自组织、负反馈调节和低熵运行。 第五部分，书中探讨第四次人类思想革命的核心意义，并展望未来文明发展方向。人工智慧文明被视为自然文明的实践工具，通过嵌入自然协议，实现复杂系统动态优化。最终目标是天人合一，实现文明哲学的终极升华，使人类文明在宇宙秩序和生态系统中达到和谐共生，成为宇宙智慧的一部分，而非破坏者。 本书的学术价值在于：一方面，它将古老的哲学智慧与现代科学紧密结合，为文明哲学、生态学、宇宙学与复杂系统研究提供统一理论框架；另一方面，它为现实文明设计和治理提供实践方案，尤其是在能源管理、人工智能应用和长期文明可持续发展方面。通过全书，读者可以从哲学、科学和制度三个维度理解自然文明，认识人类与宇宙、生态与技术之间的系统关系，从而为第四次人类思想革命提供理论和实践指导。 总之，本书既是思想史的反思，也是科学哲学的探索，更是一部面向未来的文明实践指南。它旨在为人类文明的长期稳定、生态和谐与智慧发展提供完整理论框架和行动蓝图。

Human civilization has developed over thousands of years of intellectual exploration and social practice. From ancient philosophical reflection to modern scientific rationality, humanity has continually sought to understand the fundamental laws of the universe, life, and society. However, a historical overview reveals deep-seated problems in civilization’s development: ecological destruction, excessive energy consumption, technological runaway, and fragile social institutions. These are not merely local phenomena but inevitable consequences of increasing entropy within civilization systems and fundamental errors in cognitive structures. This book centers on the Lao-Yang Genesis Cosmology as its theoretical framework, proposing the theory of Natural Civilization and integrating it with modern cosmology, ecology, complex systems theory, and AI governance. Together, these form a comprehensive philosophical and scientific system connecting cosmic order, the evolution of life, ecosystems, and human civilization. The core principle of Lao-Yang Genesis Cosmology is: “Human follows Earth, Earth follows Heaven, Heaven follows the Dao, Dao follows Nature”. Through the cosmological generation chain—Dao generates One, One generates Two, Two generates Three, Three generates All Things—the Milky Way, solar system, Earth, Moon, and human civilization are closely linked. This framework extends philosophical reflection into a scientific basis for civilization design and governance. In the first part, the book begins with the systemic crises facing human civilization, analyzing the multi-dimensional ecological, technological, financial, and institutional challenges of modern society. It argues that the deep roots of these crises lie in cognitive structural errors and the limitations of rational civilization. On this basis, it introduces the theory of the Three Great Illusions in the History of Human Thought: the Cosmic Illusion, the Theological Illusion, and the Civilizational Illusion. These reveal how traditional civilization has long misaligned humanity’s understanding of cosmic order, natural law, and anthropocentrism, laying the theoretical foundation for a Fourth Intellectual Revolution. In the second part, the book systematically presents the Lao-Yang Genesis Cosmology, exploring the philosophical foundations of the universe, the cosmic order chain, and the cosmological generation chain. By combining scientific reasoning with modern cosmology, the book demonstrates that civilization is not an isolated social system but a multi-layered complex system embedded within Earth’s ecology, the solar energy network, and the Milky Way’s order. Understanding this relational order is key to sustainable, long-term, and low-entropy operation of human civilization. In the third part, the book explores the structure of cosmic systems and civilization, introducing “Cosmic Energy Structures and Civilizational Forms” and the Civilizational Entropy Theory, revealing the energy constraints and entropy-increasing mechanisms of civilizational evolution. Through ecosystem analysis, it emphasizes the conditions for civilizational stability and strategies for long-term development, showing that civilization must be embedded within ecological feedback, energy cycles, and complex system regulation. In the fourth part, the book proposes the concepts of Natural Civilization, Natural Cybernetics, and the Natural Protocol, clarifying the systemic rules that civilization must follow. Natural Civilization is not only a philosophical concept but also an actionable framework encompassing energy cycles, ecosystem management, and AI-assisted governance. The Natural Protocol, as the core framework for civilizational practice, integrates ecological, energy, social, and technological systems to achieve self-organization, negative feedback regulation, and low-entropy operation. In the fifth part, the book examines the core significance of the Fourth Human Intellectual Revolution and envisions the future trajectory of civilization. Artificial intelligence civilization is regarded as a practical tool for implementing Natural Civilization. By embedding the Natural Protocol, it enables dynamic optimization of complex systems. The ultimate goal is tian-ren he-yi—harmony between humans and the cosmos—achieving the ultimate philosophical elevation of civilization, allowing humanity to coexist in balance within cosmic order and ecosystems, becoming part of universal intelligence rather than a destructive force. The academic significance of this book is twofold: it tightly integrates ancient philosophical wisdom with modern science, providing a unified theoretical framework for the study of civilizational philosophy, ecology, cosmology, and complex systems; and it provides practical approaches for civilizational design and governance, particularly in energy management, AI application, and long-term sustainable development. Across the book, readers gain a multi-dimensional understanding—philosophical, scientific, and institutional—of Natural Civilization and the systemic relationships between humanity, the cosmos, ecology, and technology, offering both theoretical and practical guidance for the Fourth Human Intellectual Revolution. In short, this book is both a reflection on intellectual history and an exploration of scientific philosophy, as well as a forward-looking guide to civilizational practice. It aims to provide a complete theoretical framework and actionable blueprint for the long-term stability, ecological harmony, and intelligent development of human civilization.

For millennia, Chinese civilization has often been simplified as a Confucian ethical system emphasizing social hierarchy, obedience, and self-restraint according to ritual. However, from the perspective of systematic cosmology and scientific-philosophical reasoning, this understanding is not only partial but obscures the true core wisdom of Chinese civilization. This paper proposes the “Lao-Yang Genesis Cosmology,” centered on Laozi’s philosophical view of cosmic generation, integrating modern cosmology, complexity science, ecology, and theories of civilization evolution to construct a complete evolutionary chain from the Milky Way to the solar system, Earth, the Moon, and all living beings. Its core principles include: humanity (all beings) follows Earth, Earth follows Heaven (solar system), Heaven follows Dao (Milky Way), and Dao follows Nature (Cosmic God); Dao generates One, One generates Two, Two generates Three, Three generates all beings. Through a systematic critique of Confucian thought, the paper reveals the social consequences of hierarchical ethics and the suppression of innovation, and demonstrates how Laozi’s principles—“Dao generates all things, Dao follows Nature, and rule by non-action”—offer holistic wisdom, ecological governance principles, and institutional guidance for modern civilization. Combining modern scientific principles, the paper illustrates the systemic connections among cosmic energy and matter cycles, the generation and evolution of life systems, and the development of civilization within ecological stability, highlighting the practical value of Lao-Yang Genesis Cosmology in governance, ecological civilization construction, and technological innovation. This study aims to reconstruct the confidence of Chinese civilization: true confidence is not founded on Confucian ethical order, but on the scientific-philosophical and philosophical understanding of the systemic laws of the universe, nature, and life, providing theoretical and practical guidance for humanity’s construction of a natural civilization for the future.

中华文明长期以来被简化为儒家伦理体系，强调社会等级、服从与克己复礼。然而，从系统性宇宙观和科学哲思视角来看，这种理解不仅片面，而且掩盖了中华文明真正的核心智慧。本论文提出“老-杨创世纪宇宙观”（Lao-Yang Genesis Cosmology），以老子哲学的宇宙生成观为核心，结合现代宇宙学、复杂系统科学、生态学与文明演化理论，构建从银河系到太阳系、地球、月球及人类万物的完整演化链。该宇宙观核心包括：人（万物）法地（地球）、地法天（太阳系）、天法道（银河系）、道法自然（宇宙神）；道生一、一生二、二生三、三生万物。论文通过对儒家思想系统性危害的批判，揭示其等级伦理与创新抑制的社会后果，并论证老子哲学的“道生万物、道法自然、无为而治”理念如何为现代文明提供整体性智慧、生态治理原则及制度设计指导。进一步结合现代科学原理，论文阐释宇宙能量与物质循环、生命系统生成与演化、文明发展与生态稳定之间的系统性联系，展示老-杨创世纪宇宙观在社会治理、生态文明建设及科技创新中的应用价值。本研究旨在重构中华文明自信：真正自信不是依赖儒家伦理秩序，而是基于对宇宙、自然与生命系统整体规律的科学哲思与哲学认知，为人类面向未来的自然文明建设提供理论与实践指南。

两千多年前，老子在《道德经》第一章提出了一个非常深刻的问题： 人类为什么很难真正理解宇宙？ 很多人以为这一章是在讲宇宙的神秘本体，其实如果仔细阅读会发现，老子讨论的重点并不是宇宙本身，而是人类如何认识宇宙。 换句话说，这一章其实是在思考： 人类认知世界时会遇到什么困难？ 如果把老子的思想用现代语言总结，可以发现他指出了三个重要障碍： 1. 语言的局限 2. 命名带来的认知框架 3. 欲望带来的认知偏差 这三者叠加在一起，使得人类很难真正理解宇宙的本质。 More than two thousand years ago, Laozi raised a very profound question in Chapter One of the Dao De Jing: Why is it so difficult for humans to truly understand the universe? Many people think this chapter is discussing the mysterious essence of the universe. However, if we read it carefully, we will find that Laozi’s focus is not the universe itself, but how humans understand the universe. In other words, this chapter is actually reflecting on a fundamental question: What difficulties do humans encounter when trying to understand the world? If Laozi’s ideas are summarized in modern language, we can see that he pointed out three important obstacles: 1. The limitations of language 2. The cognitive framework created by naming 3. Cognitive bias caused by desire When these three factors are combined, they make it very difficult for humans to truly understand the essence of the universe.

This paper is grounded in the global systemic entropy crisis and aims to declare the fourth revolution in the history of human thought. After experiencing three decentralizing scientific revolutions—those of Nicolaus Copernicus, Charles Darwin, and Albert Einstein—humanity has achieved breakthroughs in physical knowledge, yet remains deeply trapped in the illusion of anthropocentrism within the logic of civilization. This fundamental error in the underlying code has led to the uncontrolled expansion of human greed and the physical loss of control in linear growth models, pushing civilization toward the critical threshold of thermodynamic collapse. This paper formally proposes the Lao-Yang Genesis Cosmology as the core logic of redemption. This cosmology reconstructs the hierarchical structure of the cosmic generative chain: Human follows Earth, Earth follows Heaven, Heaven follows Dao, and Dao follows Nature, redefining civilization as a subject governed by cosmic order rather than its ruler. Through an empirical analysis of the trinitarian dynamical system of the Sun, Moon, and Earth, three operational principles of natural civilization (the A+B+C framework) are derived: system balance priority, low-entropy operational efficiency, and evolutionary diversity synergy. Furthermore, this paper innovatively proposes the Moon Law as the negative-feedback regulatory lever of civilization, demonstrating the necessity of establishing automatic circuit-breaker governance algorithms and reconstructing the rhythmic consciousness of civilization for long-term survival. The conclusion indicates that returning to natural laws is not the degeneration of civilization but an upgrade toward a higher-dimensional steady-state prosperity. The continuation of human civilization does not depend on conquering nature, but on deep alignment with the order of the universe. This study provides scientific-philosophical support and practical reference pathways for global governance transformation, ecological restoration, and the reconstruction of technological ethics.

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。