PurposeThis study aims to investigate the mediational path of the influence of cultural orientation on the COVID-19 pandemic outcome at the national level and find out whether some culture-related factors can have a moderating effect on the influence of culture.MethodologyCultural dimension theory of Hofstede is used to quantify the degree of each dimension of culture orientation. The cross-section regression model is adopted to test if culture orientations affect the pandemic outcome, controlling for democracy, economy, education, population, age, and time. Then, (...) a mediational analysis is conducted to examine if policy response is the mediator that culture makes an impact on the pandemic outcome. Finally, a moderation analysis is carried out to determine how each control variable has moderated the influence.FindingsThe cross-section regression results showed that culture orientation influences the outcome of the COVID-19 pandemic at the 99% confidence level and that among the six cultural dimensions, collectivism-individualism has the most significant impact. It has also been found that policy response is the mediator of cultural influence, and culture-related factors can moderate the influence.ContributionThe contribution of this research lies in developing the assertion that culture influences pandemic outcomes. Our findings indicate that collectivism-individualism culture orientation affects the effectiveness of epidemic controls the most among the six culture dimensions. Additionally, our research is the first to study the mediating effect of policy responses and the moderating effect of culture-related factors on the influence of cultural orientation on the pandemic outcome. (shrink)

As learner burnout and disengagement affect the functioning and performance of college learners and can also influence future career-related well-being, they can be an issue for higher education organizations. Conversely, the discipline of language education has experienced an emotional turn, primarily triggered by Positive Psychology, and the scholars and students have been affected by various emotions. One of the seldom mentioned constructive emotions concerning learners’ disengagement and burnout is enjoyment in learning a foreign language, as has been demonstrated by literature (...) reviews. It is important to note that this review helps scholastic institutions and policymakers in the scholastic community to take into consideration the role of constructive emotions, specifically enjoyment, and their constructive influence on language education in diminishing learners’ challenges in the learning process. (shrink)

Resumen: La ola creciente de la China-chic proporciona un nuevo modo de presentación para la excelente cultura tradicional, permitiendo a la gente volver a ser testigo de la vitalidad innovadora de la cultura local y brindando una nueva vía de creación para la cultura popular rural. En este contexto, el diseño con el tema de la cultura popular rural se enfrenta tanto a nuevas oportunidades como a nuevos retos. En este artículo, basado en el estudio de caso del diseño folclórico (...) rural del Templo señorial del condado de Hexian, en la provincia de Anhui, se analizan brevemente la relación dialéctica y la práctica de la herencia y la innovación en el trabajo de diseño bajo el trasfondo del China-chic. Se propusieron estrategias de diseño innovador para revitalizar el énfasis de la gente en la cultura tradicional, reavivar la atención de la gente hacia la cultura tradicional y ampliar la vía de diseño innovador de una vía de comunicación de la cultura tradicional para promover la transformación creativa y el desarrollo innovador de la cultura tradicional china. (shrink)

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

This paper centers on the Lao-Yang Genesis Cosmology, integrating Laozi philosophy with modern science to systematically explore cosmic generation, the origin of life, ecological governance, and the holistic laws of civilizational development. The book follows the cosmic evolution logic of “Dao produces One, One produces Two, Two produce Three, Three produce All Things,” constructing an integrated philosophical-scientific framework from the galaxy to the solar system, Earth, and Moon, extending to human civilization. Additionally, it analyzes Sun Shuao’s political practices and (...) the concept of Wu Wei governance, proposing a model of natural civilization governance and elaborating humanity’s cosmic mission and future civilization development. This work provides a novel holistic perspective and theoretical reference for philosophy, science, and civilization studies. (shrink)

Preface: Rebuilding the Spiritual Foundations of Human Civilization at the Scale of Cosmic Rationality -/- I did not anticipate that what began as a near-compulsive intellectual urge — the need to properly explain Laozi — would eventually grow into many scholarly works spanning the vast intellectual terrain of cosmology, thermodynamics, complexity science, civilization theory, AI ethics, and epistemology. Yet in retrospect, everything seems to have been inevitable: once you truly touch the scientific core of Laozi's thought, you cannot stop, because (...) that core functions like a self-organizing seed, spontaneously generating new branches in every new intellectual soil into which it is planted. -/- This book is a systematic review of those works, and a self-presentation of a complete philosophical system. Its central proposition can be stated in a single sentence: the sustainability of civilization depends upon the degree to which it aligns with the generative order of the cosmos. -/- I. The Starting Point: An Unavoidable Fundamental Perplexity -/- More than twenty years ago, when I began to read Laozi seriously, I encountered a peculiar intellectual predicament. On one hand, I had a clear sense that the Dao De Jing contained something far exceeding an ordinary philosophical text — it seemed less like the product of a particular historical moment and more like a direct record of some objective cosmic reality. On the other hand, I found that none of the existing interpretive traditions — whether Daoism's mystification, Confucianism's domestication, or modern scholarship's philological textualism — could genuinely account for the source of this sense. -/- The turning point came when I placed Laozi's "the Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to the ten thousand things" in direct comparison with modern astronomy, thermodynamics, and complex systems science. When "the Dao gives birth to One" corresponded to the Milky Way generating the Solar System; "One gives birth to Two" to the Earth condensing from the primordial solar nebula; "Two gives birth to Three" to the Earth capturing the Moon; and "Three gives birth to the ten thousand things" to the Sun-Earth-Moon trinitarian system nurturing life and civilization — a stunning recognition arose within me: Laozi was not a mystic and not a moral teacher, but the earliest scientific philosopher in human history to perceive, through philosophical intuition, the generative order of the cosmos. This recognition opened the door to more than two decades of intellectual exploration. The Lao-Yang Genesis Cosmology was gradually constructed on the foundation of this foundational insight. -/- II. Methodological Consciousness: Scientific Philosophy -/- The methodology employed in this research series I call "scientific philosophy" (科学哲思, kexue zhesi) — it is neither pure humanistic hermeneutics nor reductionist natural science, but the deep fusion of both. It uses modern cosmology, thermodynamics, and complexity science to test and enrich philosophical propositions, while simultaneously using the holistic philosophical vision to integrate and elevate the fragmented discoveries of science. Why is such a methodology necessary? Because the objects that Laozi discusses — the generation of the cosmos, the laws of nature, the stability of systems — are in their essence the research objects of natural science; yet the manner in which Laozi approaches these objects — holistically, non-linearly, through spontaneous emergence — is precisely the core agenda of contemporary complexity science. Pure philological commentary can never reach this level; pure natural science lacks the philosophical framework needed to integrate these insights. Scientific philosophy is the only genuine bridge between the two. The practice of this methodology has produced a series of cross-disciplinary research results: from the astronomical argument for "the Dao is the Milky Way"; to the cybernetic interpretation of wu wei as the principle of minimum intervention and negative feedback first; from the complexity-science explanation of Chinese civilization's long-term continuity; to the civilizational safety framework for the transformation from Artificial Intelligence (AI) to Artificial Wisdom (AW); from the epistemological critique of the historical arc of Western rationalism; to the political-philosophical exposure of the "Confucian-Daoist complementarity" narrative as academic reductionism. Each work is a concrete unfolding of the scientific philosophy method within a particular problem domain. -/- III. Core Insights: Three Intellectual Threads -/- Looking back across the works on Philarchive, three intellectual threads that run through the entire body of research can be clearly identified. They are intertwined with each other and together constitute the core structure of this intellectual system. -/- The first thread: cosmogony. Laozi's "the Dao generates the ten thousand things" is not a metaphysical metaphor but a philosophical expression of the true physical generative order of the cosmos. The Dao (the Milky Way) → the Solar System → the Earth → the Moon → life → civilization: this hierarchically generative chain is the cosmological foundation of the entire theoretical system. Each level creates local low-entropy order under thermodynamic constraints through dissipative structure mechanisms; each level constitutes an inviolable constraint upon the next — "Man follows Earth; Earth follows Heaven; Heaven follows the Dao; the Dao follows Nature" is a fundamental principle of civilizational design, not a moral exhortation. -/- The second thread: civilizational entropy diagnosis. The core crisis of contemporary civilization is not a moral crisis but a systemic entropy-increase crisis. Artificial Civilization takes positive feedback mechanisms (growth driving growth, power reinforcing power, desire amplifying desire) as its core driving force: its short-term efficiency is extremely high, but its long-term rate of entropy increase is equally high, and thermodynamic collapse is inevitable. Natural Civilization takes negative feedback mechanisms (self-restraint, systemic repair, dynamic equilibrium) as its core regulator, and is capable of sustainable persistence within the framework permitted by cosmic thermodynamics. From this perspective, Confucian thought, modern technocracy, global elite dialogue mechanisms, and the mainstream development logic of artificial intelligence all expose their systemic nature as accelerators of high-entropy civilization. -/- The third thread: the pathway of cognitive transformation. Understanding Laozi requires completing three cognitive transformations: from utilitarian judgment to systemic wisdom; from binary oppositional thinking to dynamic interpenetration; and from anthropocentrism to cosmic positioning. These three transformations are not purely intellectual philosophical exercises but a fundamental reorientation at the civilizational level — they are the cognitive prerequisites that must be completed in order to switch from the Artificial Order operating system to the Natural Civilization operating system. -/- IV. The Difficulties and Limitations of This Work -/- It must be honestly acknowledged that the construction of this intellectual system has been full of difficulties and contains unavoidable limitations. The greatest difficulty is the limitation of language. Laozi says: "The Dao that can be spoken is not the eternal Dao" — any effort to fix the Dao as some determinate concept will miss the Dao's essential nature. The scientific philosophy method attempts to approach Laozi's cosmology in the language of science, but every such approach simultaneously entails a certain degree of simplification. I know well that the true Dao — the dynamic holism of the cosmos's spontaneous generative order — cannot be completely captured by any textual system. What this book can achieve is only a continuous approach to this inexhaustible cosmic reality from multiple angles, using multiple instruments. -/- Another limitation is the scope of the research. Although my works (Works by Charles X. Yang on Philarchive) represent a considerable volume, the problem domain encompassed by the Lao-Yang Genesis Cosmology far exceeds what any individual research program can cover. Cosmology, neuroscience, ecology, political economy, artificial intelligence... each domain can be the subject of deep specialist research from the perspective of the Lao-Yang cosmology. This book's survey establishes an open theoretical framework more than a closed final answer. V. Acknowledgment and Aspiration This intellectual journey has been solitary, and it has been fulfilling. Solitary, because the path it walks can find almost no coordinates in the existing academic classification system. Fulfilling, because every genuine intellectual breakthrough brings a joy that comes from contact with the deep order of the cosmos — an inner satisfaction that no external recognition can replace. -/- I am grateful to all readers who have read these works seriously, whether you agree or disagree with the arguments within them. The value of thought lies not in being accepted, but in being taken seriously — being questioned, criticized, refuted, and even transcended. Laozi says: "When the superior student hears of the Dao, he diligently practices it" — but I equally treasure "when the inferior student hears of the Dao, he laughs out loud," for that laughter is precisely evidence that something genuinely profound has been touched. -/- Finally, let Laozi's words serve as the close of this preface, and as the spiritual annotation of this entire intellectual system: "In learning, every day something is added. In following the Dao, every day something is let go. Let go and let go again, until non-action is reached. Through non-action, nothing is left undone." The rigor of science is the cognitive instrument of "every day something is added"; the pursuit of cosmic wisdom is the spiritual direction of "every day something is let go." This book is the product of the deep fusion of these two directions — rebuilding the spiritual foundations of human civilization with reason at the cosmic scale. -/- Charles X. Yang -/- At California Silicon Valley’s Home, 2025 . (shrink)

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

Here’s what’s inside each cluster paper: Cluster I — Cosmology & Cognitive Foundations (~3,500 words): covers the Lao-Yang Genesis Chain, the Sun-Earth-Moon triadic architecture, the ΛCDM comparison, Laozi-Prigogine convergence, the geocentric illusion, and the Yin-Yang-Harmony trinitarian framework. References: Prigogine, Laskar, Einstein, Peebles. Cluster II — Anthropocentrism as the Root of Crisis (~2,800 words): dissects the three interlocking mechanisms of anthropocentric self-destruction (theological, political-military, economic-ecological), the Three Great Illusions taxonomy, the Tragedy of Humanity analysis, and the four-pillar New Era (...) Civilization program. References: Diamond, White, Naess, Odum. Cluster III — Natural Cybernetics & Systems Science (~3,200 words): the full 3L-GFM model (neural / social / thermodynamic levels), the DAF and CCF coupling variables, the three tipping points (NTP/STP/TTP), the Universal Operating System architecture, and the AI→AW transition. References: Prigogine, Wiener, Kahneman, Meadows, Forrester. Cluster IV — Economics & Institutional Critique (~2,800 words): NCET’s epistemological foundations, the compound-capital asymmetry analysis, information monopoly and cognitive control, the Desire Layer Boundary Constraint, and the four-domain systemic transformation program. References: Kuhn, Popper, Piketty, Daly, Raworth, Nash. Cluster V — Intellectual & Cultural Critique (~3,500 words): the three structural barriers to understanding Laozi (utilitarianism, binary thinking, anthropocentrism), the four scholarly failures, the correct Daoist reading of Tian Ren He Yi, the parallel fall of Chinese and American intellectuals, the Ptolemy/Qian Xuesen case studies, and the Socrates-Laozi synthesis with the Civilizational Entropy Index. References: Needham, Nisbett, Kuhn, Jaspers, Zhuangzi.​​​​​​​​​​​​​​​​ -/- Cluster VI — Books and Synthetic Works (~4,200 words, 15 references) contains ten sections: 1. Natural Civilization Science — the four-level cosmic embedding (universe → galaxy → planetary ecology → civilizational system) as a structural constraint framework, not decorative cosmology 2. The Three Previous Revolutions and the Fourth — Copernican, Darwinian, Einsteinian revolutions changed physical knowledge but left civilizational logic untouched; the Fourth Revolution closes that gap 3. The Moon Law and A+B+C Framework — the three operational principles (system balance priority, low-entropy efficiency, evolutionary diversity synergy) derived from the Sun-Earth-Moon trinity; the Moon Law as a model for automatic circuit-breaker governance algorithms 4. Awakening Human Civilization: Structural Mismatch — the knowledge-behavior gap as a systemic design failure, not moral weakness; the three-dimensional awakening (cosmological repositioning, perceptual restoration, ethical expansion) 5. From Rational Civilization to Natural Civilization — appreciative critique of the Enlightenment project; the Natural Protocol as practical governance architecture; AI as infrastructure for multi-level negative feedback monitoring 6. Eternity and Universality — comparative analysis of Confucian, Western, and Natural civilization systems; the claim that genuine alignment with natural law grants civilizational eternity as a systems-theoretic (not mystical) proposition 7. Universe — Life — Civilization — the full cosmological narrative from Milky Way formation through life’s emergence to civilization; life as cosmologically necessary rather than statistically improbable 8. The Cosmic Judgment of Greed — the three core principles of Natural Civilization (System-Nesting, Feedback-Respect, Dao-Centric) as the operational synthesis of all preceding clusters 9. From Feuerbach to Lao-Yang — completing Feuerbach’s critique of theism by dissolving secular anthropocentrism too; the Lao-Yang Natural God Cosmological Order as the genuinely post-anthropocentric alternative 10. The Full Architectonic — the four interlocking moves of the entire research program, situating it within the tradition of systematic philosophy while identifying its genuinely novel contribution​​​​​​​​​​​​​​​​ -/- . (shrink)

Human civilisation is running an obsolete operating system — one whose core code was written millennia ago: maximise the satisfaction of human desire, treat the natural world as an inexhaustible resource bank, measure progress solely by growth, and frame competition and conquest as the default grammar of civilisational interaction. That system once worked. Today, when humanity's technical power is sufficient to alter atmospheric chemistry within decades and to erase millions of years of accumulated biodiversity within a single generation, the same (...) operating system has become civilisation's greatest existential threat. This book takes the Lao-Yang Genesis Cosmology (老-杨创世纪宇宙观) — proposed by the author Charles X. Yang — as its core theoretical framework. It integrates Laozi's two-and-a-half-millennia-old cosmic intuition ('Dao generates One; One generates Two; Two generates Three; Three generates all things' and 'Humanity follows Earth; Earth follows Heaven; Heaven follows Dao; Dao follows Nature') with modern astrophysics, thermodynamics, cybernetics, cognitive science, evolutionary psychology, and complexity theory, constructing a comprehensive Natural Cybernetics critique. The book argues systematically: the root cause of humanity's infinite greed lies in a cognitive error about our true position in the cosmic generative chain. The overlapping distortions of the theological illusion, the civilisational illusion, and the ego illusion have together driven a false cosmology that powers a destructive civilisational model. Greed is not merely immoral — greed is anti-cosmic-order. The Universal Operating System is already issuing corrective signals — climate change, biodiversity collapse, systemic social instability — physical feedback with no moral content, only physical fact. The book proposes Natural Civilisation (自然文明) as the alternative paradigm to Greed Civilisation, founded on three core principles: the System-Nesting Principle (all human activity must remain within the carrying capacity of the Earth's ecological system), the Feedback-Respect Principle (natural feedback signals must be taken seriously), and the Dao-Centric Cognition Principle (civilisation's cognitive framework must shift from the geocentric illusion to the Dao-centric cosmology of the Lao-Yang framework). The book concludes with 'Know Sufficiency, Know Lasting Joy' (知足常乐) as its ultimate answer — not a passive philosophy of resignation but the most precise cognitive expression of cosmic order, the deepest scientific insight into the neural system, and the most serious thermodynamic requirement for civilisational sustainability. Dao follows Nature; Know Sufficiency, Know Lasting Joy: these are the simplest and most profound operating protocols the cosmos has ever offered humanity. (shrink)

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. (shrink)

This paper systematically analyzes two types of cosmic cognition pathways in the history of human civilization from the perspectives of philosophy of science and cognitive paradigms. One is the ancient Greek rational tradition, represented by Aristotle and Ptolemy, which constructs formalized models through mathematics and logic; the other is Laozi’s philosophy and its extension, the Lao-Yang Genesis Cosmology, which grasps the generative logic and dynamic balance of the universe through de-linguistic and de-modeling holistic insight. -/- This paper proposes and (...) analyzes the minimal cosmic expression of the Lao-Yang Genesis Cosmology—the 12-character cosmic law: Human → Earth → Heaven → Dao → Nature; Dao → One → Two → Three → All Things. Through the logical analysis of the hierarchical chain and the generative chain, the paper demonstrates that this model surpasses the formal systems of the ancient Greek rational tradition in four dimensions: “cognitive compression,” “systemic holism,” “stability,” and “simplicity.” Compared with the ancient Greek scientific philosophy, which relies on local assumptions and falsifiable models, Laozi’s philosophy and its extended system provide a cognitive framework closer to the natural laws of the universe, capable of achieving the unity of macroscopic understanding and operational applicability. -/- The paper further explores the implications of this cognitive framework for modern scientific methods, civilizational development, and ecological governance: science can serve as a local tool, while holistic insight and minimal expression provide global constraints; through cognitive simplification and civilizational alignment, systemic deviations can be reduced, enabling consistency between human behavior and cosmic order. The core objective of this paper is to demonstrate that, in terms of cognitive elevation and systemic holism, the Lao-Yang Genesis Cosmology provides philosophical and scientific guidance that is closer to the natural laws of the universe than the ancient Greek rational tradition. (shrink)

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

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. (shrink)

Modern civilization faces a profound conceptual crisis: while scientific cosmology has displaced anthropocentric and theological worldviews, human civilization continues to operate under implicit metaphysical assumptions of domination, purpose, and control. This paper proposes the Lao–Yang Genesis Cosmology as a non-theological, non-anthropocentric framework that integrates classical Laozi philosophy with contemporary scientific cosmology and process thought. Central to this framework is the reinterpretation of Dao as an impersonal natural order rather than a metaphysical or religious entity. -/- Alfred North Whitehead’s process (...) philosophy is introduced not as an alternative metaphysics but as a modern Western language capable of articulating Dao-like principles in scientific terms. By critically reinterpreting Whitehead’s key concepts—process, creativity, eternal objects, and God—this paper dissolves their residual theological structure and re-grounds them in naturalistic, cosmological order. The Milky Way is proposed as the primary structural expression of Dao, anchoring cosmogenesis within a hierarchical, scale-invariant natural system extending from galactic dynamics to planetary ecology and human civilization. -/- Ethics and civilization are reframed not as moral absolutes but as alignment or misalignment with natural processes. Civilizational collapse is interpreted as a violation of systemic balance rather than moral failure. The paper concludes by outlining implications for ecology, governance, astrobiology, and non-anthropocentric artificial intelligence, arguing for a transition from worship-based metaphysics to comprehension-based natural philosophy. -/- Keywords -/- Dao, Process Philosophy, Whitehead, Lao–Yang Genesis Cosmology, Natural Order, Milky Way, Non-Anthropocentrism, Ecological Civilization . (shrink)

Modern civilization faces a profound conceptual crisis: while scientific cosmology has displaced anthropocentric and theological worldviews, human civilization continues to operate under implicit metaphysical assumptions of domination, purpose, and control. This paper proposes the Lao–Yang Genesis Cosmology as a non-theological, non-anthropocentric framework that integrates classical Laozi philosophy with contemporary scientific cosmology and process thought. Central to this framework is the reinterpretation of Dao as an impersonal natural order rather than a metaphysical or religious entity. -/- Alfred North Whitehead’s process (...) philosophy is introduced not as an alternative metaphysics but as a modern Western language capable of articulating Dao-like principles in scientific terms. By critically reinterpreting Whitehead’s key concepts—process, creativity, eternal objects, and God—this paper dissolves their residual theological structure and re-grounds them in naturalistic, cosmological order. The Milky Way is proposed as the primary structural expression of Dao, anchoring cosmogenesis within a hierarchical, scale-invariant natural system extending from galactic dynamics to planetary ecology and human civilization. -/- Ethics and civilization are reframed not as moral absolutes but as alignment or misalignment with natural processes. Civilizational collapse is interpreted as a violation of systemic balance rather than moral failure. The paper concludes by outlining implications for ecology, governance, astrobiology, and non-anthropocentric artificial intelligence, arguing for a transition from worship-based metaphysics to comprehension-based natural philosophy. (shrink)

This paper proposes the Lao–Yang Genesis Cosmology as a conceptual framework for analyzing civilizational sustainability, aiming to examine the stability and evolutionary dynamics of civilization systems under physical and ecological constraints. The framework integrates classical Laozi cosmology with modern astrophysics, non-equilibrium thermodynamics, ecological economics, and cybernetic governance models to construct a multi-level systems model, viewing civilization as a complex system governed by energy flows, feedback mechanisms, and hierarchical constraints. By distinguishing between metaphorical correspondences and physical boundaries, the study shows (...) that when socio-technical systems deviate from planetary and cosmic constraints, civilizational crises, high-entropy states, and ecological overshoot become inevitable. -/- The paper further argues that governance should focus on constraint alignment, feedback-driven regulation, and multi-scale coordination, emphasizing the synergistic role of individual agency, institutional design, and distributed control. Concepts such as the “solar budget” and “energy and entropy” are introduced as heuristic boundary tools to guide policy and economic planning. The contribution of this work lies in providing a cross-disciplinary, systematic interpretive model that combines philosophical reflection with scientific reasoning. It is neither a predictive physical theory nor a purely normative moral treatise but offers analytical tools and conceptual frameworks for understanding and constructing a natural civilization. This approach has significant implications for ecological governance, sustainability studies, and interdisciplinary philosophy of civilization. -/- . (shrink)

On September 29, 1961, Yang Xinping was born in Zhongxiang City, Hubei Province, China — the very site of Yingdu, the ancient capital of the Chu state. This was no geographical accident but a civilizational inheritance. Zhongxiang sits on the western bank of the Han River beneath the Jing Mountains — the most glorious heartland of Chu culture 2,500 years ago, when the state of Chu stood as one of the great civilizations of the ancient world. Even more remarkable: (...) Guodian Village, near his birthplace, is the site of Guodian Tomb No. 1. In 1993, archaeologists excavated the earliest known manuscript of the Dao De Jing from this tomb — bamboo strips dating to approximately 300 BCE — along with another crucial cosmological text, Taiyi Sheng Shui (The Primordial One Generates Water). This land revealed its buried secrets to the world more than thirty years after Yang Xinping's birth. Yet in a profound sense, those secrets had already been flowing in his blood. To stand where Yang Xinping was born is to stand at one of the great confluences of human civilizational history: the place where the earliest roots of Daoist philosophy were literally buried in the earth, waiting for the right moment to re-emerge — through archaeology, and through the mind of a man who would spend a lifetime carrying this ancient wisdom into conversation with modern science. -/- The Han River, China's longest inland tributary, winds through the Chu heartland, nurturing a distinctive civilizational model. In his later philosophical research, Yang Xinping systematically demonstrates the core characteristics of this civilization: low entropy, self-organization, and adaptive harmony. The water network, valley, and wetland composite ecosystem of the Jingchu region formed a highly dynamic yet self-balancing natural order — the very empirical foundation of Laozi's philosophy of Dao Chong. Three generations of Chu kings — King Wen, King Cheng, and King Zhuang — along with the great hydraulic engineer Sun Shu'ao, practiced a governance model of wu wei (non-forcing action) on this land. They governed without coercion, without centralization, without disturbing the natural order — instead harmonizing with rivers, respecting terrain, and guiding conditions rather than commanding them. This governance model is both the historical source of Laozi's philosophy and a crucial archetype of Yang Xinping's Natural Civilization theory. In Yang Xinping's philosophical framework, his birthplace is not a geographical accident but a civilizational inevitability. He argues in his research that the concept of 'chong' — a key term in the Dao De Jing — originates from the ecological environment of valleys and forests on the western bank of the Han River near Yingdu, characterized by flood regulation, buffering, and circulation forming a low-entropy stable system. This was precisely the air he breathed as a child, the land he walked, the mountains and rivers he witnessed. (shrink)

This paper, based on the Lao–Yang Genesis Cosmology, argues that the rise and fall of civilization is determined not merely by institutional design or technological progress, but by the structural–entropy dynamics rooted in the cosmic hierarchy. Through systems philosophy and historical case analysis, the study elaborates the constraints of the Dao, the law of entropy, and the principles of natural civilization. It examines the structural characteristics of high-entropy civilizations, contrasts artificial and natural civilizations, reviews historical low-entropy experiments such as (...) the early American Republic, and analyzes the contemporary manifestation of global high-entropy civilization. The study concludes that civilization cannot be “saved” but must be constrained and guided in alignment with universal laws—this is the only rational strategy in a high-entropy world. -/- . (shrink)

前言：《道德经》的科学诠释 -/- 在银河沉默旋转之前， 没有名字。 -/- 在恒星尚未点燃之前， 没有文明。 -/- 在地球尚未冷却之前， 没有人类。 -/- 宇宙先于我们存在。 时间先于我们流动。 生成先于我们思想。 -/- 而老子， 在两千多年前的风尘中， 已经遥遥望见： -/- 万物并非孤立存在， 而是在一条看不见的生成长河之中。 -/- 他称之为： -/- 道。 -/- 道，不只是语言。 不是宗教。 不是伦理。 不是帝王术。 -/- 道，是银河旋转的秩序； 是恒星诞生的黑暗； 是引力沉默的牵引； 是时间内部永不停息的生成。 -/- 于是： -/- 道生一。 银河系生太阳系。 -/- 一生二。 太阳系生地球。 -/- 二生三。 地球生月亮。 -/- 三生万物。 -/- 日、月、地， 共同生成海洋、季风、昼夜、潮汐， 生成森林与河流， 生成恐龙与人类， 生成文明短暂的火焰。 -/- 人类从来不是宇宙中心。 -/- 人类只是： 银河尘埃的一次暂时聚合； 恒星能量的一次短暂回响； 宇宙生成链条中的微小波动。 -/- 因此： -/- 人法地。 人类必须服从地球。 -/- 地法天。 地球必须服从太阳系。 -/- 天法道。 太阳系必须服从银河。 -/- 道法自然。 银河本身，也仍在更宏大的宇宙黑暗中运行。 -/- 而今天的人类文明， 却越来越远离这一切。 -/- 钢铁升起。 算法蔓延。 (...) 欲望无限扩张。 -/- 城市遮蔽星空。 资本吞噬河流。 技术加速时间。 -/- 人类开始误以为： -/- 自己可以脱离宇宙； 可以征服自然； 可以无限增长； 可以永远扩张。 -/- 于是： -/- 海洋开始升温； 冰川开始崩塌； 森林开始沉默； 物种开始消失。 -/- 文明第一次发现： -/- 自己并不是世界的主人。 -/- 而只是： 宇宙生成系统中的一部分。 -/- 直到此刻， 《道德经》的真正意义， 才重新显现。 -/- “无为”， 不是放弃行动， 而是不破坏宇宙自身的生成。 -/- “柔弱胜刚强”， 不是软弱， 而是生命系统最深层的稳定法则。 -/- “上善若水”， 不是修辞， 而是宇宙适应性的最高智慧。 -/- “反者道之动”， 不是循环口号， 而是星系、生态、文明共同遵循的涨落规律。 -/- 老子从未离开宇宙。 -/- 只是人类曾经远离了宇宙。 -/- 而《老-杨创世纪宇宙观》， 正试图重新连接： -/- 银河与文明， 恒星与生命， 宇宙与人类。 -/- 让《道德经》重新回到： 星空之下。 -/- 在那里， 风仍吹过群山； 月仍牵引海潮； 银河仍缓慢旋转； 而人类文明， 终于开始重新学习： -/- 如何不是作为世界的统治者， 而是作为宇宙生成的一部分而存在。 -/- Preface to the Scientific Interpretation of the Dao De Jing -/- A Prose-Poetic Prelude -/- Before the Milky Way turned in silence, there was no name. -/- Before the stars were ignited, there was no civilization. -/- Before the Earth had cooled, there was no humanity. -/- The universe existed before us. Time flowed before us. Generation preceded thought itself. -/- And Laozi, amid the dust of two thousand years ago, had already glimpsed from afar: -/- that all things do not exist in isolation, but within an invisible river of becoming. -/- He called it: -/- Dao. -/- Dao is not merely language. Not religion. Not morality. Not political strategy. -/- Dao is the order of the rotating galaxy; the darkness from which stars are born; the silent pull of gravity; the endless generation hidden within time itself. -/- Thus: -/- Dao generates One. The Milky Way Galaxy generates the Solar System. -/- One generates Two. The Solar System generates the Earth. -/- Two generates Three. The Earth generates the Moon. -/- Three generate all living things. Sun, Moon, and Earth together generate: oceans, monsoons, day and night, tides, forests and rivers, dinosaurs and humanity, and the brief flame of civilization. -/- Humanity has never been the center of the universe. -/- Human beings are only: a temporary gathering of galactic dust; a fleeting echo of stellar energy; a minor fluctuation within the chain of cosmic generation. -/- Therefore: -/- Humanity follows Earth. Humanity must align with the Earth. -/- Earth follows Heaven. The Earth must align with the Solar System. -/- Heaven follows Dao. The Solar System must align with the Milky Way. -/- Dao follows Nature. And the Milky Way itself still moves within a greater cosmic vastness. -/- Yet modern civilization has drifted farther and farther from this reality. -/- Steel rises. Algorithms spread. Desire expands without limit. -/- Cities obscure the stars. Capital consumes rivers. Technology accelerates time. -/- Humanity has begun to believe: -/- that it can separate itself from the cosmos; that it can conquer nature; that it can grow infinitely; that expansion can continue forever. -/- And so: -/- the oceans begin to warm; glaciers begin to collapse; forests begin to fall silent; species begin to disappear. -/- For the first time, civilization realizes: -/- it is not the master of the world, -/- but only a part of the cosmic generative system. -/- Only now does the true meaning of the Dao De Jing reappear. -/- “Wu Wei” does not mean abandoning action, but refraining from destroying the universe’s own power of generation. -/- “The soft overcomes the hard” is not weakness, but the deepest stabilizing principle of living systems. -/- “The highest goodness is like water” is not poetic ornament, but the supreme wisdom of adaptive existence. -/- “Reversal is the movement of Dao” is not merely a cyclical slogan, but the law followed alike by galaxies, ecosystems, and civilizations. -/- Laozi never departed from the universe. -/- Humanity was the one that wandered away. -/- And the Lao-Yang Genesis Cosmology seeks to reconnect: -/- galaxy and civilization, stars and life, cosmos and humanity. -/- It seeks to return the Dao De Jing to the star-filled sky. -/- There, -/- the wind still moves across mountains; the moon still guides the tides; the galaxy still turns slowly in silence; -/- and human civilization finally begins to learn again: -/- how to exist not as the ruler of the world, but as a living part of cosmic generation itself. (shrink)

前 言 Preface 一、本书的缘起与性质 I. Origin and Nature of This Work 本书是《老-杨创世纪宇宙观》（Lao-Yang Genesis Cosmology）系列学术著作的核心典籍诠释本。《道德经》八十一章，是老子在约两千五百年前凝练宇宙生成智慧的不朽文本。本书以老-杨创世纪宇宙观为诠释框架，对每一章进行系统性的中英双语诠释，尝试在古典 道家哲学与现代科学之间建立深层的概念桥梁。 This volume is the core classical commentary text of the Lao-Yang Genesis Cosmology (《老-杨创世纪宇宙观》) academic series. The eighty-one chapters of the Dao De Jing constitute Laozi's immortal condensation of cosmic generative wisdom, composed approximately 2,500 years ago. Using the Lao-Yang Genesis Cosmology as interpretive framework, this book provides systematic bilingual Chinese-English commentary for each chapter, constructing deep conceptual bridges between classical Daoist philosophy and (...) modern science. 老-杨创世纪宇宙观的核心命题是：道生一（太阳系）、一生二（地球）、二生三（日-月-地协同系统）、三生万物（生命、生态系统、人类文明）。这一宇宙生成序列，不仅是对《道德经》第四十二章「道生一，一生二，二 生三，三生万物」的字面诠释，更是将现代天文学、地球科学、生态学与热力学融入其中的系统性宇宙哲学重建。 The core proposition of the Lao-Yang Genesis Cosmology is: Dao generates One (Solar System), One generates Two (Earth), Two generates Three (Sun-Moon-Earth triadic cooperative system), Three generates all things (life, ecosystems, human civilization). This cosmic generative sequence is not only a literal interpretation of Chapter 42's 'Dao generates One, One generates Two, Two generates Three, Three generates all things,' but a systematic philosophical reconstruction integrating modern astronomy, Earth science, ecology, and thermodynamics. 二、诠释的核心框架 II. Core Interpretive Framework 本书的诠释贯穿三个相互关联的核心分析工具：其一，欲望放大因子（DAF，Desire Amplification Factor）——描述社会系统中欲望被技术、制度与文化机制系统性放大的动力学；其二，宇宙约束函数（CCF，Cosmic Constraint Function）——描述地球生成系统承载能力的动态边界，任何持续超越此边界的文明都将面临系统性的强制修正；其三，三层次贪婪正反馈模型（3L-GFM，Three-Level Greedy Positive-Feedback Model）——描述个体、社会与文明三个层次的贪婪欲望正反馈螺旋及其与CCF的系统性冲突。 The commentary throughout this book is guided by three interrelated core analytical instruments: first, the Desire Amplification Factor (DAF) — describing the dynamics by which desire in social systems is systematically amplified through technological, institutional, and cultural mechanisms; second, the Cosmic Constraint Function (CCF) — describing the dynamic boundary of Earth's generative system's carrying capacity, where any civilization persistently exceeding this boundary will face systemic forced correction; third, the Three-Level Greedy Positive-Feedback Model (3L-GFM) — describing the positive-feedback spiral of greedy desire at individual, social, and civilizational levels and its systemic conflict with the CCF. 在科学理论层面，本书的诠释广泛援引普里高津（Ilya Prigogine）的耗散结构理论、复杂系统科学、系统动力学、生态系统科学、热力学定律与现代宇宙学，将《道德经》的哲学洞见置于当代科学语境之中，揭示老子在两千五百年前以直觉感知到的宇宙生成规律，与现代 科学在各个层面上的深刻汇聚。 At the level of scientific theory, the commentary extensively draws upon Ilya Prigogine's dissipative structure theory, complexity science, systems dynamics, ecosystem science, thermodynamic laws, and modern cosmology, situating the philosophical insights of the Dao De Jing within the contemporary scientific context and revealing the profound convergence between the cosmic generative laws Laozi intuited 2,500 years ago and modern science across multiple domains. 三、自然文明的核心命题 III. The Core Proposition of Natural Civilization 贯穿本书诠释的最核心文明论命题是：人类文明正在经历第四次觉醒的历史性时刻——走出人类中心主义（anthropocentrism），回归宇宙生成主义（cosmic generativism）。前三次觉醒分别是：走出地心说的宇宙观觉醒（哥白尼革命）、走出物种固定论的生命观觉醒（达尔文革命）、走出线性历史观的时间觉醒（地质学与宇宙学革命）。第四次觉醒要求文明从「控制 自然」转向「协调自然」，从「无限扩张」转向「长期平衡」，从「文明凌驾地球」转向「文明重新融入宇宙生成秩序」。 The most central civilizational proposition threading through this volume's commentary is: human civilization is at a historic moment of fourth great awakening — moving beyond anthropocentrism and returning to cosmic generativism. The three preceding awakenings were: the cosmological awakening beyond geocentrism (Copernican revolution); the biological awakening beyond species fixism (Darwinian revolution); the temporal awakening beyond linear history (geological and cosmological revolution). The fourth awakening requires civilization to shift from 'controlling nature' toward 'coordinating with nature'; from 'limitless expansion' toward 'long-term equilibrium'; from 'civilization transcending Earth' toward 'civilization reintegrating into the cosmic generative order.' 自然文明（Natural Civilization）的最高原则，在《道德经》第八十一章中得到了最简洁的表达：「天之道，利而不害；圣人之道，为而不争。」宇宙生成秩序通过养育而非掠夺来运作；最高的文明智慧通过生成协调而非零和竞争来 实现文明目标。这两句话，是老子2500年宇宙哲学沉思的最终结语，也是本书诠释的精神归宗。 The highest principle of Natural Civilization (自然文明) receives its most concise expression in Chapter 81 of the Dao De Jing: 'The way of Heaven benefits without harming; the way of the sage acts without contending.' The cosmic generative order operates through nurturing rather than predation; the highest civilizational wisdom achieves civilizational goals through generative coordination rather than zero-sum competition. These two sentences are the final words of Laozi's 2,500-year cosmic philosophical contemplation, and the spiritual homecoming of this volume's commentary. 四、体例说明 IV. Notes on Format 本书每章的结构分为四个部分：【章号与章名】（中英对照）；【原文】（王弼版《道德经》汉字原文）；【英译】（基于哲学精确性的现代英语翻译）；【老-杨诠释】（老-杨创世纪宇宙观框架下的中英双语系统诠释）。诠 释部分以金色边框装饰，每章包含两个主要诠释节，每节以中英双语标题开头，随后为对应的中英文正文。 Each chapter in this book is structured in four parts: chapter number and title (Chinese-English bilingual); original text (Chinese text of the Wang Bi recension of the Dao De Jing); English translation (modern English translation based on philosophical precision); Lao-Yang Interpretation (systematic bilingual Chinese-English commentary within the Lao-Yang Genesis Cosmology framework). The commentary section is decorated with a gold border; each chapter contains two primary commentary subsections, each beginning with a bilingual heading followed by corresponding Chinese and English body text. 杨兴平 荆楚冲小杨子湖畔 2026年 / Charles X. Yang. (shrink)

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

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. (shrink)

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

中国道教历史上形成了正一道、全真道、上清派、灵宝派等多源门派。表面差异巨大，但其深层理论基础均源于老子“道法自然”的宇宙哲学。本文以老-杨创世纪宇宙观为核心框架，提出“统一道法自然科学道教”的概念，将 道教修行、文明功能与银河系—太阳系—地球—人类的宇宙层级链相结合。文章从七个章节系统分析道教历史困境、共同结构性问题及复位方案，提出科学化修行体系、层级链调适、社会文明功能重构，以及未来教育与实践路径 ，为道教从宗教体系向现代自然文明宇宙智慧体系转型提供理论依据。 -/- Historically, Chinese Daoism developed into multiple lineages, including Zhengyi, Quanzhen, Shangqing, and Lingbao schools. Despite superficial differences, their theoretical foundation derives from Laozi’s cosmological philosophy of Dao Fa Zi Ran. This study employs the Lao-Yang Genesis Cosmology as a framework to propose the concept of Unified Scientific Daoism, integrating Daoist cultivation, societal functions, and the cosmic hierarchy of galaxy—solar system—Earth—humanity. Through seven chapters, the paper analyzes historical challenges, structural issues, and repositioning strategies, proposing a scientific cultivation system, (...) hierarchical alignment, social function reconstruction, and future educational and practical pathways, thereby providing a theoretical basis for Daoism’s transformation from a religious system into a modern natural-civilization and cosmic wisdom framework. -/- 关键词 / Keywords -/- 道教；道法自然；老-杨创世纪宇宙观；科学哲思；宇宙层级链；文明调适 -/- Daoism; Dao Fa Zi Ran; Lao-Yang Genesis Cosmology; Scientific Philosophy; Cosmic Hierarchical Chain; Civilizational Alignment -/- . (shrink)

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

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

This translation of Laozi's Dao De Jing (Wang Bi recension, c. 226 CE) emerges from six decades of intellectual formation — from doctoral studies in nuclear safety, Bayesian inference, and artificial intelligence at UCLA, through the pioneering of China's smartphone industry, to the philosophical synthesis of the Lao-Yang Genesis Cosmology at Jingchuchong, Hubei Province, China. Three convictions shape every translation decision. First: the Dao De Jing is not a mystical text but a systems-scientific document — describing the generative, self-organizing, (...) negative-feedback structure of reality at every scale from cosmic genesis to political governance. Second: its core concepts have concrete ecological referents, many traceable to the Han River civilization of ancient Chu — the land of this translator's birth, near Guodian Tomb No. 1, where the earliest Dao De Jing manuscript was recovered in 1993. Third: the text's deepest insights converge with the most advanced frameworks of modern science — thermodynamics, Bayesian inference, complex systems theory, cybernetics — because both describe the same reality. Each chapter presents the complete Chinese original (Wang Bi recension), followed by the complete English translation, followed by an interpretation connecting the chapter to the Lao-Yang Genesis Cosmology. This sequence — Chinese original → English translation → Lao-Yang interpretation — allows the reader to encounter Laozi's words first, then their translation, then their cosmological significance within the framework developed across Charles X. Yang's PhilArchive corpus. The Chinese text follows Wang Bi (王弼, 226–249 CE) — the most philosophically systematic of the classical recensions. The translation prioritizes structural clarity: every English word is chosen to make the systems-dynamic logic of the original visible to a scientifically literate reader. Key terms: 法 = follows (not models/imitates); 道 = the Milky Way Galaxy; 天 = the Solar System; 地 = the Earth; 人 = Humanity / all living beings; 自然 = Nature / the Cosmic Divine. To translate the Dao De Jing at Jingchuchong — the heartland of the ancient Chu state, on the shores of Xiaoyang Lake — is to complete a 2,500-year conversation. — Charles X. Yang / 杨兴平. (shrink)

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

序言：湖畔智者 Foreword: The Lakeside Sage 在中国湖北省的荆楚冲，汉江蜿蜒流过千年古土，一位思想者在小杨子湖畔静静凝思。这片土地，正是两千五百年前楚国郢都的所在——老子最早的《道德经》手稿在此埋藏，太一生水的宇宙观在此诞生。而今，杨兴平——从核 工程师到智能手机先驱，从硅谷科学家到自然文明哲学家——在同一片土地上，书写着属于二十一世纪的新篇章。 In Jingchuchong, Hubei Province, China, the Han River winds through ancient soil where a thinker sits in quiet contemplation beside Xiaoyang Lake. This very land was once the heart of the ancient Chu state — where the earliest manuscripts of Laozi's Dao De Jing were buried, and where the primordial cosmology of Taiyi Sheng Shui was born. Today, Yang Xinping — engineer, smartphone pioneer, Silicon Valley scientist, and philosopher of Natural Civilization — writes (...) a new chapter on this same sacred ground. 这不是一本普通的传记。这是一个人类精神进化的史诗——从控制自然的核能工程，到顺应自然的宇宙哲学；从操作系统的二进制代码，到宇宙生成的道法自然；从洛杉矶的大学实验室，到荆楚冲的湖畔书桌。这段旅程，历经七 十年，横跨东西两个文明，融通科学与哲学，是人类第四次文明觉醒的个人见证。 This is not an ordinary biography. It is an epic of human spiritual evolution — from nuclear engineering that seeks to control nature, to a cosmology that harmonizes with it; from the binary code of operating systems, to the generative principle of Dao following nature; from university laboratories in Los Angeles, to a lakeside desk in Jingchuchong. This journey, spanning seven decades, crossing two civilizations, fusing science and philosophy, stands as a personal testament to humanity's Fourth Civilizational Awakening. 老-杨创世纪宇宙观：古今之桥 The Lao-Yang Genesis Cosmology: A Bridge Between Ancient Wisdom and Modern Science 郭店一号墓出土的竹简，距今两千五百年，记录了老子最早的宇宙论：「太一生水，水反輔太一，是以成天。」这是人类文明史上最深刻的宇宙观之一。而今，杨兴平以现代物理学、系统科学与贝叶斯推理，重新说释这一古老智 慧，创立了「老-杨创世纪宇宙观」——让古代楚地的哲学智慧与二十一世纪的科学语言，在同一个人的思想中，完成了跨越千年的对话。 The bamboo strips unearthed from Guodian Tomb No. 1, dating back 2,500 years, record Laozi's earliest cosmology: 'The Primordial One generates Water; Water returns to assist the Primordial One — thus Heaven is formed.' This is among the most profound cosmological insights in human civilizational history. Today, Yang Xinping reinterprets this ancient wisdom through modern physics, systems science, and Bayesian reasoning, establishing the Lao-Yang Genesis Cosmology — completing a dialogue across millennia within a single mind. (shrink)

The greatest global risk facing the twenty-first century is the transformation of strategic competition between the United States and China from economic rivalry into political confrontation, technological decoupling, and even military conflict. Traditional theories such as realism, liberalism, and hegemonic stability theory are no longer capable of fundamentally explaining or resolving current structural tensions, because their logic remains rooted in the industrial civilization assumptions of “state-centrism” and “expansion-driven development.” -/- This paper seeks to transcend the traditional geopolitical perspective by introducing (...) the Lao-Yang Genesis Cosmology as a new systemic analytical framework. It argues that the essence of U.S.–China conflict is not merely an ideological struggle, but rather a structural imbalance emerging from the evolution of industrial civilization into a high-entropy stage. -/- The paper first analyzes the limitations of hegemonic civilization under industrial modernity: the United States, due to excessive financialization, has experienced deindustrialization and social fragmentation, while the enormous maintenance costs of global military expansion have generated deep hegemonic anxiety. China, meanwhile, despite possessing strong state capacity and a powerful manufacturing system, also faces resource bottlenecks and systemic balancing challenges inherent within industrial logic. -/- Based on the generative sequence embedded in the Lao-Yang Genesis Cosmology — “Humanity follows Earth; Earth follows Heaven; Heaven follows Dao; Dao follows Nature” — this paper proposes the necessity of transitioning from hegemonic civilization toward a Generative Civilization. Within this framework, power is no longer understood as a vector of infinite expansion, but rather as the dynamic balancing potential within a system. -/- The paper innovatively proposes: -/- 1. At the political level: recognizing the “naturalness” of multipolarity and shifting from an order of conquest toward an order of cooperation; 2. At the economic level: transcending the model of infinite growth and establishing a “generative economic structure” under ecological and systemic constraints; 3. At the technological level: transforming AI from a mere force multiplier into Artificial Wisdom (AW) as a systemic resonator capable of constraining human greed; 4. At the military level: establishing a “Generative Security Paradigm,” in which security arises not from suppressing others, but from reducing the entropy of the overall system. -/- The conclusion argues that U.S.–China competition is not a historical accident, but the product of industrial civilization reaching systemic limits. Humanity’s highest wisdom lies not in destroying rivals, but in maintaining systemic stability within the cosmic chain of generative existence. Moving from geopolitics toward a “planetary civilization,” and realizing coexistence between the United States and China through “generative equilibrium,” constitutes the only viable path for mitigating conflict and sustaining human civilization. (shrink)

郢都之土，老子之乡 The Land of Yingdu, Birthplace of Laozi's Wisdom 1961年9月29日，杨兴平诞生于湖北省钟祥市——古楚国都城郢的所在地。这不是历史的偶然，而是文明的传承。钟祥，古称郢州，汉江西岸，荆山之阳，正是两千五百年前楚文化最辉煌的中心地带。 On September 29, 1961, Yang Xinping was born in Zhongxiang City, Hubei Province — the very site of Yingdu, the ancient capital of the Chu state. This was no historical accident but a continuation of civilization. Zhongxiang sits on the western bank of the Han River beneath the Jing Mountains — the most glorious heartland of Chu culture 2,500 years ago. 更令人震撼的是：他出生地附近的郭店村，正是郭店一号楚墓的所在地。1993年，考古学家在此发掘出迄今最早的《道德经》竹简手稿，以及老子另一重要宇宙论文本《太一生水》。这片土地在杨兴平出生后三十余年才向世 界揭示它所珍藏的秘密——而这个秘密，早已在他的血脉之中流淌。 Even more remarkable: Guodian Village, near his birthplace, (...) is the site of Guodian Tomb No. 1. In 1993, archaeologists excavated the earliest known manuscript of the Dao De Jing and the primordial cosmological text Taiyi Sheng Shui. This land revealed its buried secrets to the world more than thirty years after Yang Xinping's birth — yet those secrets had already been flowing in his blood. -/- 汉江文明：低熵治理的自然摇篮 Han River Civilization: Natural Cradle of Low-Entropy Governance 汉江，中国最长的内陆支流，蜿蜒流经荆楚大地，孕育了一种独特的文明模式。在杨兴平后来的哲学研究中，他系统论证了这一文明的核心特征：低熵、自组织、顺势而为。荆楚地区的水网—谷地—湿地复合生态系统，形成了高 度动态却自我平衡的自然秩序，这正是老子「道冲」哲学的现实根基。 The Han River, China's longest inland tributary, nurtures a distinctive civilizational model. In his philosophical research, Yang Xinping systematically demonstrates the core characteristics of this civilization: low entropy, self-organization, and adaptive harmony — the very empirical foundation of Laozi's Dao Chong philosophy. 楚文王、楚成王、楚庄王三代君王，以及治水名臣孙叔敖，在这片土地上实践了一种「无为而治」的治理模式——不强制、不集权、不扰乱自然秩序，而是顺应河流、尊重地形、因势利导。这一治理模式，既是老子哲学的历史来 源，也是杨兴平自然文明理论的重要原型。 Three generations of Chu kings — King Wen, King Cheng, and King Zhuang — along with the hydraulic engineer Sun Shu'ao, practiced a governance model of wu wei on this land: governing without coercion, harmonizing with rivers, respecting terrain. This is both the historical source of Laozi's philosophy and a key archetype of Yang Xinping's Natural Civilization theory. (shrink)

中国道教历史上形成了正一道、全真道、上清派、灵宝派等多源门派。表面差异巨大，但其深层理论基础均源于老子“道法自然”的宇宙哲学。本文以老-杨创世纪宇宙观为核心框架，提出“统一道法自然科学道教”的概念，将 道教修行、文明功能与银河系—太阳系—地球—人类的宇宙层级链相结合。文章从七个章节系统分析道教历史困境、共同结构性问题及复位方案，提出科学化修行体系、层级链调适、社会文明功能重构，以及未来教育与实践路径 ，为道教从宗教体系向现代自然文明宇宙智慧体系转型提供理论依据。 -/- Historically, Chinese Daoism developed into multiple lineages, including Zhengyi, Quanzhen, Shangqing, and Lingbao schools. Despite superficial differences, their theoretical foundation derives from Laozi’s cosmological philosophy of Dao Fa Zi Ran. This study employs the Lao-Yang Genesis Cosmology as a framework to propose the concept of Unified Scientific Daoism, integrating Daoist cultivation, societal functions, and the cosmic hierarchy of galaxy—solar system—Earth—humanity. Through seven chapters, the paper analyzes historical challenges, structural issues, and repositioning strategies, proposing a scientific cultivation system, (...) hierarchical alignment, social function reconstruction, and future educational and practical pathways, thereby providing a theoretical basis for Daoism’s transformation from a religious system into a modern natural-civilization and cosmic wisdom framework. (shrink)

老子《道德经》 · Laozi Dao De Jing 老-杨创世纪宇宙观诠释 · 深化版（第61-70章） : Chapters 61-70 杨兴平 (Charles X. Yang).

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

Abstract This study builds on Laozi’s dictum from the Dao De Jing, “All things carry yin and embrace yang; the interaction of qi creates harmony,” to construct a trinitarian system of Yin-Yang-Harmony. The paper examines Earth as the Yin of bearing and nurturing, the Sun as the Yang of energy and generation, and the Moon as the Harmony of rhythm and regulation, forming an empirical model of celestial trinity. Extending this framework to biological evolution, ecological systems, and (...) human civilization, the study demonstrates the universal role of the trinitarian regulation mechanism in governance, ecological sustainability, and cultural rhythms. By integrating philosophy, astrophysics, ecology, and sociology, the study argues that Dao Chong is not merely an abstract philosophical idea but an observable, quantifiable, and applicable natural law, providing theoretical and practical guidance for sustainable development in modern civilization. -/- . (shrink)

老子《道德经》 · Laozi Dao De Jing 老-杨创世纪宇宙观诠释 · 深化版（第71-81章） : Chapters 71-81 杨兴平 (Charles X. Yang).

老子《道德经》 · Laozi Dao De Jing 老-杨创世纪宇宙观诠释 · 深化版（第21-30章） : Chapters 21-30 杨兴平 (Charles X. Yang).

老子与杨子对话：老-杨创世纪宇宙观 -/- Dialogue Between Laozi and Yangzi: Lao-Yang Genesis Cosmology -/- 老杨创世宇宙观： 道法自然，道生万物 Lao-Yang Genesis Cosmology: The Dao Follows Nature, The Dao Gives Birth to All Things .

老子《道德经》 · Laozi Dao De Jing 老-杨创世纪宇宙观诠释 · 深化版（第41-50章） : Chapters 41-50 杨兴平 (Charles X. Yang).

老子与杨子对话： 老-杨创世纪宇宙观 -/- Dialogue Between Laozi and Yangzi: Lao-Yang Genesis Cosmology .

老子《道德经》 · Laozi Dao De Jing 老-杨创世纪宇宙观诠释 · 深化版（第41-50章） : Chapters 41-50 杨兴平 (Charles X. Yang).

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

老子《道德经》 · Laozi Dao De Jing 老-杨创世纪宇宙观诠释 · 深化版（第31-40章） : Chapters 31-40 杨兴平 (Charles X. Yang).

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

Amid the rapid development of high-risk technologies such as artificial intelligence, nuclear technology, and bioengineering, human civilization is entering a phase of systemic instability. Understanding the evolutionary logic of technological civilization and its potential collapse mechanisms has become a central issue in contemporary philosophy of science and civilization studies. Liu Cixin’s science fiction work The Three-Body Problem, centered on the “Dark Forest” theory, constructs a civilization-pessimistic model dominated by survival competition and technological deterrence, exerting profound influence on modern technological society. (...) Meanwhile, the Lao-Yang Genesis Cosmology attempts to integrate Laozi’s philosophy with modern cosmology to propose a civilization evolution framework based on embedded negative feedback and self-restraint, emphasizing system equilibrium and long-term sustainability. -/- This study employs complex systems theory and comparative philosophy to systematically analyze and contrast the civilization model in The Three-Body Problem with the Lao-Yang Genesis Cosmology. The findings indicate that the “Dark Forest” paradigm rests on extreme distrust and zero-sum game assumptions, resulting in high instability and self-reinforcing risks. By contrast, a natural-constraint civilization structure grounded in “Dao Follows Nature” demonstrates unique systemic advantages in long-term stability and risk mitigation. The study further proposes that viewing civilization as a designable complex engineering system constitutes a vital theoretical direction for addressing future technological risks. -/- This research contributes to a deeper understanding of the relationship between science-fictional narratives and real-world technological governance, offering new philosophical and systems-theoretical perspectives for AI safety, nuclear management, and global civilization governance. -/- . (shrink)

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

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

At a historical juncture where contemporary civilization is mired in spiritual alienation, ecological crises, and technological acceleration, humanity increasingly yearns for a holistic wisdom system that unifies the cosmos, nature, and society. Looking back at the roots of Chinese philosophy, Laozi’s “Dao follows nature” cosmology, inherited and deepened by Zhuangzi into a dimension of spiritual freedom, created a natural philosophy that connects Heaven and Earth, breaks away from conventional teachings, and returns to the original essence. Today, in the face of (...) the challenges and insights offered by the modern scientific worldview, the “Lao-Yang Genesis Cosmology” emerges as a profound integration and philosophical sublimation of the Lao-Zhuang tradition in the new era. -/- 在当代文明陷入精神异化、生态危机与技术狂飙的历史节点，人类愈加渴望一套能够统合宇宙、自然与社会的整体性智慧体系。回望中国哲学源流，老子开创的“道法自然”宇宙观，庄子继承并深化其精神自由之维，构筑了贯通 天人、破除名教、回归本真的自然哲学大厦。而今，面对现代科学宇宙观的挑战与启示，“老-杨创世纪宇宙观”应运而生，正是对老庄传统在新时代的深度整合与哲学升华。 -/- . (shrink)

In his Critique of Pure Reason, Immanuel Kant famously declared that “reason does not derive its laws from nature, but prescribes laws to nature.” This assertion became the cornerstone of modern epistemology and marked what Kant himself called a “Copernican revolution” in philosophy. His aim was to explain why the laws of science possess universality and necessity—not because they originate in nature itself, but because they arise from the a priori structures of human reason. In this sense, reason is not (...) a passive observer of the world, but the legislator of nature. Yet within this brilliance lies a profound paradox: If the order of the cosmos depends on the human mind, then nature loses its objective autonomy; its self-transforming Dao is replaced by the constructing intellect of man. Kant’s rational legislation elevates human reason above cosmic law and inverts the very hierarchy of existence. It is this inversion that Laozi warned against in his dictum: “The human way contradicts Heaven.” The Lao–Yang Genesis Cosmology takes as its highest principle Dao Follows Nature (道法自然), asserting that the Dao precedes and transcends the human mind. The universe is self-born, self-moving, and self-returning; reason is merely nature’s self-awareness. From this perspective, Kant’s philosophy represents not the liberation of reason but its confinement within anthropocentrism—a defiance of the very natural order it seeks to understand. (shrink)

"Yang Xiong is the most useless of all. He was truly a rotten Confucian."Zhu Xi (11301200 A.D.)With this comment from Song Dynasty Neo-Confucian Zhu Xi, the work of Han Dynasty philosopher Yang Xiong (53 B.C.18 A.D.) was effectively relegated to the dustbin of Chinese intellectual history. While influential in the Later Han as the clearest expression of the Old Text Confucian school, Yang's Fa yan has received little attention from Western scholars and appears here in a rare (...) annotated English translation.Written during the transition between the Former and Later Han Dynasties, the Fa yan is a notoriously elusive text that was stylistically modeled on the Analects of Confucius. Denigrated by later Neo-Confucians for his association with Han usurper Wang Mang, Yang Xiong served both the Former Han and Xin imperial courts as a court poet and scholar, and was well known for being a reclusive personality, earning him a reputation as a "hermit at court." Most famous for his position that human nature is a mixture of good and evil, Yang Xiong's philosophy stands in clear contrast to the syncretic Confucianism of his day as a reformer's vision of proper self-cultivation and statecraft.This volume presents an annotated translation of the entire text, focusing on the passages that elucidate Yang's discussion of the core concepts of the Confucian school. The translator's commentary traces the text's major philosophical concepts to their roots in Warring States era philosophy, noting stylistic and conceptual allusions to the Analects and Mencius, among other texts. Also included are a discussion of Yang's biography and the influence of the eremitic ideal on his life and thought. (shrink)