This paper develops Intelligence Frame Theory (IFT) as a speculative cosmological framework to model the emergence and evolution of intelligence across recursive ontological stages, or "frames." Beginning with Frame Zero—a pre-physical substrate of maximal information entropy—it traces the transition to Frame One via the Big Bang, where physical constants and spacetime stabilize. Two evolutionary pathways are proposed: Branch A (iterative universes inheriting refined constants) and Branch B (singular emergence from chaos), unified as a probabilistic spectrum tied to Frame Zero’s entropy. (...) Testable signatures of frame transitions are explored in cosmic microwave background (CMB) anomalies, black hole dynamics, and high-energy physics, quantified by a Frame Emergence Function (FEF). A speculative Frame V envisions intelligence detaching from baryonic matter, encoding itself in quantum entanglement networks or spacetime topology, grounded in the ER=EPR conjecture. Supported by information theory and quantum cosmology, this model reframes the universe as a recursive system where intelligence drives cosmic self-iteration. The paper proposes simulation protocols and Bayesian inference to test its hypotheses, offering a novel perspective on cosmology, intelligence, and quantum information. (shrink)

This monograph establishes that spiral structure—from DNA’s double helix to JWST’s high-redshift galactic arms—is not a geometric accident, but the necessary geometric manifestation of a universal four-phase cosmic rhythm. Building on the Energy Quantum Theory (EQT) framework (Li, 2025), we demonstrate that all spirals arise from a single, scale-invariant mechanism: high-frequency energy quanta (f_H \sim 10^{15}–10^{18}\, \text{Hz}) nonlinearly cascade into low-frequency modes (f_L \sim 10^{-8}–10^{-5}\, \text{Hz}), generating a gradient field \nabla \rho(r,\theta) whose interplay with angular momentum conservation produces logarithmic (...) spiral trajectories. -/- We derive a unified formula for the pitch angle: \[ \psi = \tan^{-1}\left( \frac{v_r}{v_\theta} \right) \propto \frac{|\nabla \rho(r)|}{L}, \] which holds across thirty orders of magnitude—from molecular (10^{-10}\, \text{m}) to cosmological (10^{26}\, \text{m}) scales. Crucially, because E = h f \geq 0, the energyon density satisfies \rho \geq 0, ensuring gradient unidirectionality (always attractive), which explains JWST’s efficient early structure formation and rules out negative-mass models. -/- The work yields concrete, falsifiable predictions: (1) JWST + ALMA: spatial correlation between UV and CO emission in spiral arms; (2) JWST + LISA: diffuse gravitational-wave background modulated by spiral geometry; (3) GRACE-FO: 2.8-year “breathing” accompanied by coherent gravitational vortices; (4) XFEL: enantiomeric excess in chiral molecules controlled by circularly polarized X-ray gradient direction. -/- By unifying Whitehead’s process philosophy with Prigogine’s irreversibility in a computable physical framework, this monograph transforms the spiral from cosmic decoration into the visible poem of a rhythmic universe—where every vortex, from galaxy to fingerprint, is a harmonic resonance of the same energyon field across the frequency spectrum. (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)

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)

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)

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)

In a radical departure from background-dependent physics, the Pure Monist Formulation (PMF) eliminates all prior geometric structure, positing a single complex scalar field Ψ as the sole ontological substrate. Spacetime, particles, and forces are not assumed but emerge from the field’s self-organization. Geometry exists only where coherence is present; where coherence vanishes, the metric is undefined (Definition Zero), resolving the hidden crypto-dualism embedded in General Relativity, Quantum Field Theory, and String Theory. -/- The framework is presented in two companion manuscripts. (...) The Loom of Being: A Philosophical Defense of the Pure Monist Formulation traces the historical persistence of background assumptions—from Newton’s absolute space through modern field theories—and shows how these assumptions manifest as unresolved tensions across the measurement problem, the hard problem of consciousness, cosmological anomalies, and quantum entanglement. Using the metaphor of a cosmic loom, the paper interprets matter as stable knots, forces as geometric tensions, and entanglement as fiber coincidence, while identifying structural—not mystical—convergences with non-dual traditions grounded in shared topology rather than metaphysics. -/- The companion technical work, The Topological Genesis of Mass and Geometry: Derivations in the Pure Monist Formulation, provides the mathematical architecture. Stable fold configurations of Ψ pack at golden-ratio (ϕ) separations, inducing an E₈ lattice in eight dimensions. Projection via the Elser–Sloane quasicrystal yields the Standard Model gauge group SU(3) × SU(2) × U(1) as the unique residual symmetry. From this geometric scaffold, 45 physical quantities are derived with zero free parameters, including the fine-structure constant; strong and weak couplings; all quark and lepton masses; complete CKM and PMNS mixing matrices; CP-violating phases; neutrino mass scale and Majorana nature; the muon g-2 anomaly as topological strain; proton spin partition via golden-ratio angular momentum; and cosmological dynamics. The theory predicts a dark-sector attractor with equation of state w ≈ −0.976 and derives a geometric boost factor √(1 + ϕ⁻⁴) ≈ 1.0705, resolving the Hubble tension with a predicted local expansion rate H₀ ≈ 72.15 km/s/Mpc. Special relativity emerges as phonon dynamics in the fold lattice, while quantum no-signaling follows from golden-ratio incommensurability. -/- Framed as a constraint geometry, the formulation specifies the unique fixed points any consistent dynamics must occupy. Twenty-one explicit falsification protocols accompany the derivations, placing the theory in direct experimental jeopardy. Together, the manuscripts offer both a new physical foundation and a new paradigm for theoretical discovery, deriving the parameters of nature from pure structure and calling for decisive empirical confrontation. (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)

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)

The Reflective Genesis Hypothesis (RGH) proposes that physical reality and conscious observation co-arise through reciprocal informational feedback across time. Rather than treating consciousness as a late by-product of complex matter, RGH identifies it as a functional component of the universe’s self-organization. Time serves as the feedback medium through which the cosmos maintains coherence; matter and observation are complementary expressions of a single reflective process. The framework synthesizes ideas from quantum foundations, cosmology, systems theory, and models of cognition, suggesting that (...) stability, evolution, and awareness are different scales of the same feedback mechanism. An extension, the Reflective Expansion Hypothesis, interprets cosmic acceleration as the energetic trace of reflective growth. The paper outlines qualitative empirical implications and offers a structured probability assessment of the hypothesis, framed in Bayesian terms. No new experimental data are presented; the goal is to provide a coherent, testable conceptual framework. (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)

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)

Based on the Lao–Yang Genesis Cosmology, this paper proposes a modern global governance framework guided by cosmic laws. Through the philosophical generative chain—Dao generates One, One generates Two, Two generates Three, Three generates all things—the study designs a nested governance structure that extends from the Milky Way, the solar system, the Earth, and the Sun–Earth–Moon system to human society. This framework integrates symbolic and functional governance, balances power, and promotes ecological sustainability and social resilience. The paper analyzes the (...) strengths of Anglo-American governance systems and maps them onto corresponding levels of cosmic law governance, thereby proposing a global governance model characterized by multi-layer nesting, the integration of symbolic and functional mechanisms, and the combination of autonomy with feedback-based regulation. The aim of this research is to offer a sustainable, resilient, and nature-aligned governance paradigm for contemporary global society. (shrink)

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

This paper compares the contemporary ΛCDM Standard Model of Cosmology with the author’s proposed Lao-Yang Genesis Cosmology. The former is an empirical framework grounded in general relativity and quantum physics, emphasizing the roles of the Big Bang, dark energy, and cold dark matter in cosmic evolution. The latter integrates Laozi’s philosophy with modern science, presenting a cosmogenetic chain—“Dao generates One, One generates Two, Two generates Three, and Three generates all things”—and viewing the Milky Way as the manifestation of (...) the Dao. It emphasizes the inevitability of life and humanity’s ecological mission. By contrasting the two in terms of cosmic origin, driving principles, structure, life, human positioning, and ultimate fate, the paper argues that while the ΛCDM model excels in empirical explanatory power, it lacks dimensions of meaning and value; the Lao-Yang Genesis Cosmology provides a holistic, philosophy-science synthesis. The integration of both may foster a new interdisciplinary paradigm of cosmology. -/- Keywords: ΛCDM Standard Model of Cosmology; Laozi; Lao-Yang Genesis Cosmology; Cosmic Origin; Dark Energy; Cold Dark Matter; Dao Generates All Things . (shrink)

A singularity-free dual-unified energy scenario is proposed for the primordial Universe within a Planck-scale framework. In this picture, the early Universe consists of a central primordial dark sector, with a visible energy sector effectively bound in orbit around it within a characteristic Planck-length-scale region. Quantum-gravitational interactions continuously reduce the orbital separation between these sectors and drive them toward a unified configuration at the Planck scale. The unified phase induces an effective negative-pressure equation of state, with the central primordial dark sector (...) behaving as a transient vacuum-like component, which triggers an inflaton-free phase of primordial cosmic inflation. After inflation, reheating of the unified configuration leads to a correlated decay of the two sectors: the primordial dark sector yields non-thermal cold dark matter, while the visible sector produces standard-model particles. In this way the model avoids the Big Bang singularity and, at the same time, naturally accounts for the observed dark-matter–to–baryon density ratio of order five through a unified co-genesis mechanism. (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)

This paper presents a speculative framework that reinterprets the thermodynamic “heat death” of a universe as a state of fundamental quantum identity, representing the final endpoint of phenomenological decay. which subsequently serves as the origin of a new cosmological epoch. I advance the philosophical conjecture that the erasure of all physical distinctions corresponds to a singular state of universal identicality. This state is formally proposed to be a degenerate, pre-geometric quantum ground state, |Ψ₀⟩. I provide a mathematical formulation capturing this (...) idea and propose that the apparent paradox of genesis from stasis is resolved by a two-stage physical process: First, the cessation of all classical dynamics marks the dissolution of emergent spacetime and gravity. Second, the underlying pre-geometric quantum substrate, now exposed, undergoes a spontaneous symmetry breaking driven by its intrinsic quantum uncertainties. This breaking precipitates the violent re-emergence of spacetime, geometry, and energy—a new Big Bang. This synthesis reframes cosmic cyclicity, positioning the arrow of time within a deeper quantum-gravitational narrative. (shrink)

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

马克思主义自19世纪提出以来，对人类社会的政治、经济、生态和精神文明产生了深远影响。然而，其理论与实践在多维度上存在系统性危害：政治上导致极权统治与阶级斗争逻辑，经济上忽视自然与生态循环，生态上造成环 境破坏与资源枯竭，精神文明上压制创新与文化自由。本文通过历史案例分析（苏联、中国、古巴等国），结合“老-杨创世纪宇宙观”的自然生成、循环共生哲学，对马克思主义实践的深层危害进行系统剖析，并提出面向未来 文明的重建路径：政治自由与平衡、经济可持续发展、生态共生、精神文明创新，以及多维度整合的系统性自我调节机制。最终指出，文明的发展必须遵循宇宙法则，顺应自然生成与共生原则，实现社会、文明与自然的长期和谐 。 -/- Abstract Since its inception in the 19th century, Marxism has profoundly influenced human society in political, economic, ecological, and cultural dimensions. However, both its theory and practice have produced systematic harms: politically, it leads to authoritarian rule and class struggle logic; economically, it disregards natural and ecological cycles; ecologically, it results in environmental degradation and resource depletion; culturally and spiritually, it suppresses innovation and freedom. Through historical case studies (e.g., the Soviet Union, China, Cuba) and in the perspective (...) of the Lao-Yang Genesis Cosmology, which emphasizes natural generation, cyclicality, and symbiosis, this paper systematically analyzes the deep harms of Marxist practice and proposes pathways for reconstructing future civilization: political freedom and balance, sustainable economic development, ecological symbiosis, cultural and spiritual innovation, and multi-dimensional systemic self-regulation. It ultimately argues that civilization must follow universal cosmic laws, harmonize with natural generation and symbiosis, and achieve long-term societal, civilizational, and ecological equilibrium. -/- . (shrink)

Contemporary human civilization stands at an unprecedented threshold: immense technological, cognitive, and material power coexists with structural fragility, ecological instability, and existential uncertainty. Crises that appear distinct—climatic, social, and epistemic—are manifestations of a single, deeper disorder: civilization’s misplacement within the cosmic order. -/- This paper employs the Lao–Yang Genesis Cosmology to articulate the concept of Natural Civilization, situating human society within cosmic generation, ecological constraints, and process philosophy. Humanity is not the center of the universe; science and (...) technology must remain subordinate to generative and ecological limits; civilization’s sustainability depends on self-restraint and participatory engagement. -/- Five core dimensions of Natural Civilization are examined: non-centrality of the cosmos, non-exceptionality of humanity, generative order, epistemic fallibility, and technological humility. The work culminates in seven non-negotiable principles of survival, providing a philosophical, scientific, and institutional foundation for sustainable civilization. -/- 自然文明；老–杨创世纪宇宙观；宇宙生成；生态约束；过程哲学；科学边界；技术节制 -/- Natural Civilization; Lao–Yang Genesis Cosmology; Cosmic Generation; Ecological Constraint; Process Philosophy; Limits of Science; Technological Restraint -/- . (shrink)

Geocentrism is not merely an astronomical model but a civilization-level narrative manipulation. Claudius Ptolemy institutionalized the illusion of humanity at the center of the cosmos through mathematical constructs, data falsification, and cultural conformity, allowing this central illusion to dominate scientific, religious, political, and moral frameworks for over fifteen centuries. This paper employs historical investigation and the critical philosophy of science to systematically trace the origins of geocentrism, Ptolemy’s “crime,” the persistence of geocentric illusions in civilizational structures, and the incomplete nature (...) of the Copernican revolution. Further, it introduces the Lao–Yang Genesis Cosmology, proposing a holistic cosmic perspective of a “de-centered universe, generative chain logic, and Dao following nature,” recalibrating humanity’s place in the cosmos and providing philosophical guidance for scientific practice, political governance, ecological management, and technological civilization. This analysis demonstrates that geocentrism represents not merely a scientific error but a civilizational self-deception, emphasizing the necessity of intellectual awakening for a mature civilization. (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)

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)

《自然三部曲》以科学哲思散文化形式，探讨宇宙秩序、自然神、自然道与自然法，并延伸至人类文明的智慧实践。基于老-杨创世纪宇宙观，论文提出了宇宙生成链与层级法则：道（银河系）生一（太阳系）、一生二（地球） 、二生三（月亮）、三（日月地）生人类万物；同时遵循层级秩序：人法地、地法天、天法道、道法自然。三篇论文分别探讨：自然神的无意志秩序与文明启示、自然道的流动原则与生态智慧、自然法的科学哲学及实践指导。全 文融合哲学思辨、科学实例与文明实践，形成科学、哲学与文化互通的宇宙文明框架。 -/- The Cosmic Trilogy presents a scientific-philosophical reflection on universal order, the Natural God, the Natural Dao, and Natural Law, extending to human civilization. Grounded in the Lao-Yang Genesis Cosmology, it outlines the cosmic generation chain and hierarchical principles: Dao (Milky Way) gives rise to One (Solar System), One gives rise to Two (Earth), Two gives rise to Three (Moon), Three (Sun, Moon, Earth) gives rise to all life and humanity; and hierarchical order: Humanity follows Earth, (...) Earth follows the Solar System, Solar System follows the Milky Way, Milky Way follows the Natural God. The trilogy explores: the Natural God’s impersonal order and its civilizational lessons, the Natural Dao’s flow and ecological wisdom, and the Natural Law’s scientific-philosophical guidance and practical applications. Philosophy, scientific examples, and civilizational practice converge to construct a unified cosmic civilization framework. (shrink)

This paper presents a unified, speculative framework that links the philosophical concept of a cosmic "state of identicality" at heat death to a physical mechanism for cosmological rebirth. I posit that the asymptotic endpoint of an eternally expanding universe—characterized by maximal entropy, global causal isolation, and the eradication of all physically distinguishable features—corresponds not to a static eternity but to a unique, degenerate quantum-gravitational vacuum state. This state, in which all spatiotemporal distinctions are erased ("philosophical identicality"), is conjectured to (...) be mathematically isomorphic to an initial spacetime singularity. I further propose that this degenerate vacuum is subject to a spontaneous, quantum-gravitational symmetry-breaking phase transition. This transition resolves the degeneracy, generically giving rise to a new, non-singular spacetime geometry with high initial energy density—a new Big Bang. Thus, the framework synthesizes a metaphysical principle (the singularity as the geometric embodiment of total identity) with a prospective physical pathway (a vacuum phase transition), offering a novel perspective on cyclic cosmologies, the arrow of time, and the nature of the initial singularity. (shrink)

This paper traces how the dualism of body and soul, cosmic and human, is bridged in philosophical and religious traditions through appeal to the notion of ‘breath’ (πνεῦμα). It pursues this project by way of a genealogy of pneumatic cosmology and anthropology, covering a wide range of sources, including the Pythagoreans of the fifth century BCE (in particular, Philolaus of Croton); the Stoics of the third and second centuries BCE (especially Posidonius); the Jews writing in Hellenistic Alexandria in the (...) first century BCE (Philo); and the Christians of the first century CE (the gospel writers and Paul). Starting from the early Pythagoreans, ‘breath’ and ‘breathing’ function to draw analogies between cosmogony and anthropogony – a notion ultimately rejected by Plato in the Timaeus and Aristotle in his cosmological works, but taken up by the Posidonius (perhaps following the early Stoa) and expanded into a rich and challenging corporeal metaphysics. Similarly, the Post-Hellenistic philosopher and biblical exegete Philo of Alexandria, who was deeply influenced by both Platonist and Stoic physics, approaches the cosmogony and anthropogony described in Genesis (1:1–3 and 1:7) through Platonist-Stoic philosophy, in his attempt to provide a philosophically rigorous explanation for why Moses employed certain terms or phrases when writing his book of creation. Finally, the chapter sees a determined shift in the direction of rejecting pneumatic cosmology for a revised pneumatic anthropogony in the writings of the New Testament: by appeal to the ‘Holy Spirit’ or ‘Holy Breath’ (πνεῦμα ἅγιον), early Christians effectively adapted the Stoic metaphysics of ‘breath’, with its notions of divine intelligence and bonding, to the prophetic and ecclesiastical project of building a Christian community conceived of as the ‘body of Christ’. Hence, the spiritual cosmogony of the Pythagoreans, Stoics, and Philo is effectively subordinated to the spiritual anthropogony that facilitates the construction of the Christian kosmopolis, only fully realised in the form of New Jerusalem, the ‘bride’ which, in tandem with the Holy Spirit, calls to the anointed. At the end of the Christian worldview, the kosmos of Greek philosophy is supplanted by the pneumatic kosmopolis. (shrink)

Core Claim The emergence of spacetime, matter, and reflective systems can be understood as a threshold response of quantum dynamics to constraints on physical persistence, wherein stable structures arise when purely quantum coherence can no longer sustain long-lived correlations. Abstract This paper introduces Nthos—the Natural Threshold of Quantum Self-Organization—as a conceptual extension of the Reflective Genesis Hypothesis (RGH). Nthos proposes that the universe’s transition from a fully quantum regime to one containing persistent matter and spacetime can be understood as (...) a threshold phenomenon rather than a singular explosive event. When quantum coherence alone becomes insufficient to maintain durable correlations, energy localizes into stable structures, giving rise to particles, causal order, and spacetime geometry. Within the RGH framework, this transition establishes the foundational architecture for reflection: matter enables persistence, spacetime enables history, and reflective systems emerge as higher-order stabilizers of correlation. Dark matter and dark energy are interpreted as largescale regulatory components that preserve structure and coherence while allowing expansion. Consciousness is framed not as an anomalous addition, but as a late-emerging manifestation of increasingly sophisticated reflective organization. Nthos offers a unified, non-teleological account linking quantum dynamics, cosmic structure, and reflective systems through constraints on persistence. (shrink)

This paper proposes the Lao–Yang Genesis Cosmology as an integrative framework bridging classical philosophy and modern science, re-examining the cosmological significance of Laozi’s concept of Dao and structurally contrasting it with the modern physics concept of entropy. The study emphasizes that entropy is not equivalent to Dao; rather, it represents the quantitative manifestation of the principle “Dao follows Nature” within material-energy systems, while Dao governs the overarching natural laws of generation, evolution, disorder, and return. By analyzing thermodynamic, statistical, and (...) informational entropy, as well as theories of dissipative structures, self-organization, and biological evolution, the paper demonstrates a universal pattern of “global entropy increase with local low-entropy generation,” which aligns closely with Laozi’s ideas of “The reversal is the movement of Dao” and “to produce without possessing.” Based on this analysis, the study develops a generative chain model spanning the Milky Way, the solar system, the Earth’s ecosystem, life, and civilization, illustrating how hierarchical generation, energy flows, and feedback mechanisms play crucial roles in maintaining local order and dynamic stability. Further, it examines contemporary civilization’s “order anxiety” under technologically advanced conditions, highlighting the philosophical and ecological risks of absolute pursuit of local low-entropy states and advocating for civilization strategies aligned with natural generative cycles and hierarchical constraints. Ultimately, this research elevates the Dao–Entropy relationship to a scientific-philosophical proposition, providing a systematic and empirically grounded framework for understanding cosmic generation, ecosystem evolution, and the sustainability of civilization. (shrink)

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

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

This paper critically examines anthropocentrism as the central issue, systematically analyzing its profound impacts on religion, war, ecology, and the overall development of civilization. Through historical case studies and modern scientific evidence, it reveals how the anthropocentric illusion has driven religious deception, war frenzy, ecological collapse, and civilizational self-destruction. Drawing on the Lao-Yang Genesis Cosmology, the study proposes “Dao Follows Nature” as the philosophical core of a new era civilization, advocating cognitive revolution, ecological symbiosis, spiritual reconstruction, and institutional innovation (...) to achieve sustainable development. The paper concludes by articulating humanity’s cosmic mission in the new era: to abandon anthropocentric illusions, integrate into cosmic order, and realize the unity of Heaven and Humanity, ensuring holistic balance across ecological, social, and spiritual dimensions. -/- Keywords: Anthropocentrism; Civilizational Self-Destruction; Religious Deception; Ecological Crisis; Dao Follows Nature; Unity of Heaven and Humanity; Cosmic Mission . (shrink)

Dividing a circle’s circumference by its diameter releases π, a number born from geometry yet unending in sequence. Pi Theory proposes that this primal cut—unity divided—produces not only an irrational constant but a minimal, self-organizing structure embedded in its earliest digits. By applying a fixed, verifiable decoding (reversal, segmentation, and the A1Z26 alphabet mapping with 0 → O), the first thirty-six digits of π yield six stable blocks: M | BIEN | GIHECEF | JNON | B0UM | 88. These form (...) a concise symbolic sequence: love → good → divide → reunite → create → expand. -/- The method requires no adjustment or belief system; it treats π’s digits as a mechanical text arising from the circle itself. Interpreted immanently, the pattern suggests that the act of division (the circle’s cut) generates both multiplicity and coherence—mirroring how complexity emerges from simple laws. In this view, π is not a message but a model: a natural intersection of mathematics and meaning where geometry, number, and ontology momentarily align. -/- Pi Theory thus reframes π as more than a ratio: it is a self-contained cosmogenesis, showing how the language of mathematics can produce an ordered narrative of reality without invoking transcendence—a brief, reproducible experiment where the circle speaks its own genesis. (shrink)

Since its composition, Laozi’s Dao De Jing has been interpreted variously—as political strategy, metaphysical doctrine, religious scripture, or a guide for personal cultivation. Yet these readings are often constrained by historical reductionism, philological disputes, or religious mystification, thereby obscuring the true essence of Laozi’s thought. This paper advances a scientific interpretation through the lens of systems science and modern cosmology. Employing the framework of the “Lao-Yang Genesis Cosmology,” it reexamines the formulation—“Dao gives birth to One, One gives birth to (...) Two, Two gives birth to Three, Three gives birth to all things”—as a philosophical expression of cosmic evolution. In doing so, it reveals profound insights into cosmic genesis, natural order, and human governance. Such a reading not only modernizes Laozi’s philosophy but also provides intellectual resources for humanity amid ecological crises and civilizational transformation. 关键词 · Keywords：老子 Laozi；道德经 Dao De Jing；系统科学 Systems Science；宇宙观 Cosmology；老-杨创世纪宇宙观 Lao-Yang Genesis Cosmology. (shrink)

摘要 Abstract -/- 当代人类文明正同时面临政治治理失效、社会对抗结构固化、生态系统超载以及数字技术与人工智能引发的系统性失控风险。主流解释通常将这些危机归因于制度缺陷、技术加速或伦理规范滞后，但本文指出，其更深层根源在于 现代文明所依赖的控制范式本身存在结构性错误。以系统科学与现代控制论为参照，本文提出一种科学哲思批判路径，重新界定老子政治哲学的理论性质，认为其并非“反治理”或消极无为，而是一套关于文明长期稳定运行的自 然控制论（Natural Cybernetics）模型。 -/- 在《老–杨创世纪宇宙观》的理论框架下，本文构建宇宙生成、自然系统与人类文明之间的结构同构关系，将“道生一、一生二、二生三、三生万物”理解为低熵系统逐级展开的生成链条。由此论证老子提出的“无为而治”“上 善若水”“道法自然”等核心命题，实质上揭示了复杂系统得以维持稳态的普遍控制原则：以内生调节为主导、以负反馈优先、以柔性缓冲取代强制干预，并通过最小控制实现整体秩序的自我维持。 -/- 通过对比自然控制论与现代文明中盛行的“人造控制论”——包括政治高度集中、技术官僚体系与算法治理中的预测崇拜与强控制逻辑——本文指出后者在提升短期效率的同时，往往加速熵积累并削弱系统自我修复能力。基于此 ，文章进一步说明老子自然控制论不仅能够解释历史文明的兴衰分岔（如周与楚），也为理解当代国家治理困境、生态危机以及人工智能治理中的系统性风险，提供了一种跨尺度、跨时代的理论框架。 -/- 本文的核心贡献在于：将老子哲学明确定位为一种文明级自然控制理论，揭示其在低熵文明建构与可持续治理中的系统意义，并为未来数字文明与人工智能社会的稳定设计提供基础性思想资源。 -/- Contemporary human civilization faces simultaneous systemic risks, including political governance failures, entrenched social conflicts, ecological overload, and runaway systemic instability triggered by digital technologies and artificial intelligence. Mainstream explanations typically attribute these crises to institutional deficiencies, accelerated technological development, or lagging ethical norms. However, this paper argues that their deeper root lies in structural flaws inherent in the control paradigms on which modern civilization depends. Drawing on systems science (...) and modern cybernetics, we propose a scientifically philosophical critical approach that reconceptualizes Laozi’s political philosophy, emphasizing that it is not “anti-governance” or mere passive wu wei, but rather a model of natural cybernetics designed for the long-term stability of civilization. -/- Within the theoretical framework of the Lao–Yang Genesis Cosmology, this paper constructs structural isomorphisms between cosmic genesis, natural systems, and human civilization. The sequence “Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to all things” is interpreted as a generative chain through which low-entropy systems unfold across hierarchical scales. Accordingly, Laozi’s core propositions—wu wei governance, “supreme goodness is like water,” and “Dao follows Nature”—are understood as universal control principles that allow complex systems to maintain steady states: endogenous regulation dominates, negative feedback is prioritized, flexible buffering replaces coercive intervention, and minimal control enables self-maintenance of overall order. -/- By contrasting natural cybernetics with the “artificial cybernetics” prevalent in modern civilization—including highly centralized politics, technocratic bureaucracies, and algorithmic governance with predictive fetishism and strong-control logic—this study shows that while the latter may enhance short-term efficiency, it accelerates entropy accumulation and undermines systemic self-repair capacity. Based on this comparison, we further demonstrate that Laozi’s natural cybernetics not only explains historical civilizational bifurcations (e.g., Zhou and Chu) but also provides a cross-scale, cross-temporal framework for understanding contemporary governance crises, ecological challenges, and systemic risks in AI governance. -/- The core contribution of this paper is to position Laozi’s philosophy as a civilization-level theory of natural control, revealing its systemic significance in the construction of low-entropy civilizations and sustainable governance, while providing foundational conceptual resources for the stable design of future digital civilizations and AI societies. (shrink)

The philosophy of education, being an integrative and anthropologic knowledge, has to perform a prognostic and axiological function, forming a perspective of a world-view genesis of personality and provide theoretical and methodological background for the innovation processes in the education. The forming of harmonious, intellectually developed, creative, conscientious, responsible, purposeful and healthy human personality – these are all the main tasks of the educational system. There are many approaches in performing of such strategic task. One of them, starting from (...) the urgency of a problem of sexual indifference of a modern school education, is presented in a single-sex format of education and is based upon individual approach to the education and upbringing of each and every pupil, taking into account the gender peculiarities of development. In this article we analyze the influence of a single-sex format of education on the process of forming of pupils’ personality, taking into account the age periodization of individual ontogenesis. We developed cognitive, motivational and psychological peculiarities of boys and girls during the periods of childhood and youth. Theoretical comprehension of a need in taking into consideration of the gender characteristics of pupils within the educational process – has been proved on practices, implementing the gender-orientated separate education in schools that demonstrates very positive results. There was made a conclusion about the fact, that the system of gender-orientated separated education has a strong potential of enhancing quality of a pedagogical process and helps to form the personalities of those who study. This can be achieved by taking into account the psychological, physiological and pedagogical peculiarities of boys and girls, by following in the process of educational activities the principals of egalitarianism, nature conformity, self-actualization, creative initiative, democracy and humanism, by creating of an environment, that will be free from impact of gender stereotypes and prejudice. (shrink)

This treatise completes the derivation of cosmic genesis by providing the geometric proof that the Primordial State–the ”Singularity of Identity” (E = C = F) within the Multiplicative Trap–is fundamentally unstable. Building upon the Isomorphic Law (dim(Σphys) = 3) established in Treatise VI, we quantify the ”dimensional frustration” of Phase I as a concrete geometric conflict. We prove that forcing three orthogonal ontological primitives (E, C, F) into the single geometric locus of the primordial diagonal creates an infinite (...) Exclusion Pressure, derived from an ontological application of Hutchinson’s Principle. This pressure is quantified as a Volumetric Discrepancy (∆V = 0.211) and a Relational Pressure Ratio (Prel ≈ 2.688). Topologically, we demonstrate that the Trap’s isosurfaces are hyperbolic sheets, creating a saddle-point equilibrium of maximum fragility. Finally, by identifying the universe’s symmetry-breaking transition with the 3D Ising universality class (d = 3, n = 1), we derive its critical exponent (β ≈ 0.325) and prove that the logical load (T I = 0.336) exceeds the geometric yield strength (β), mandating rupture. This treatise thus transforms the Big Bang from a metaphysical postulate into a geometric inevitability: the universe’s violent correction of a dimensional violation. (shrink)

From the perspective of scientific philosophy, this paper argues for the central position of Laozi in the history of Chinese thought. By comparing the cosmology, ethics, and political philosophy of the various schools of the Spring and Autumn and Warring States periods, and by integrating insights from modern science and cosmology, this study proposes that Laozi created a unified system connecting cosmos–natural law–governance–mind. His theory of cosmic generation, his philosophy of non-action, and his ecological wisdom constitute the highest intellectual (...) achievement of ancient China. Employing methods from philology, intellectual history, philosophy of science, and cosmology, this paper reveals the profound significance of Laozi’s thought for both Chinese and world civilization. (shrink)

本文从科学哲思视角论证老子在中国思想史中的核心地位。通过比较春秋战国诸子百家的宇宙观、伦理与政治哲学，结合现代科学与宇宙学，本文提出：老子创造了“宇宙—自然法则—治理—心性”贯通体系，其宇宙生成论、无 为哲学及生态智慧体现古代最高智慧。采用文献学、思想史、科学哲学与宇宙学综合方法，本文揭示老子思想对中国乃至世界文明的深远意义。 -/- From the perspective of scientific philosophy, this paper argues for the central position of Laozi in the history of Chinese thought. By comparing the cosmology, ethics, and political philosophy of the various schools of the Spring and Autumn and Warring States periods, and by integrating insights from modern science and cosmology, this study proposes that Laozi created a unified system connecting cosmos–natural law–governance–mind. His theory of cosmic generation, his philosophy of non-action, and his ecological wisdom constitute the (...) highest intellectual achievement of ancient China. Employing methods from philology, intellectual history, philosophy of science, and cosmology, this paper reveals the profound significance of Laozi’s thought for both Chinese and world civilization. (shrink)

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

This paper argues that the principle “All things grow relying on the Sun” constitutes a foundational axiom uniting cosmology, biology, medicine, ecology, and philosophy. Far beyond an agricultural proverb, this statement encapsulates the fundamental dependence of Earth’s biosphere, human health, and civilization itself on solar energy and solar order. Drawing on astrophysics, biosciences, ecological science, and the framework of Lao–Yang Genesis Cosmology, the paper reinterprets the Sun not merely as a physical energy source but as the primary cosmic (...) mediator through which order, rhythm, and life emerge within the Earth system. -/- At the cosmic scale, the Sun is shown to be the gravitational, energetic, and structural center of the solar system, translating galactic energy into stable planetary conditions. At the biological level, photosynthesis establishes the Sun as the ultimate origin of all food webs, ecological cycles, and atmospheric balance. In animal and human systems, solar energy governs metabolism, behavior, circadian rhythms, mental health, and immune function, revealing sunlight as a critical regulator of physiological and psychological well-being. -/- Philosophically, the paper situates the Sun as a concrete manifestation of the Dao—operating without intention or command, yet sustaining all processes through natural order and self-regulation. The study further critiques modern civilization’s progressive detachment from solar rhythms through artificial energy systems and lifestyles, linking this disconnection to ecological crisis, chronic disease, and civilizational imbalance. -/- The paper concludes that re-aligning human civilization with the solar order—scientifically, biologically, and philosophically—is essential for sustainable development and long-term coexistence with nature. “All things grow relying on the Sun” is thus affirmed as a first principle of cosmic philosophy and an indispensable guide for future civilization. (shrink)

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

Throughout human civilization, the relationship between “God and Man” has consistently been a central issue in philosophy, religion, society, and scientific thought. Traditional theology places God above the universe and humanity, endowing God with ultimate authority. German philosopher Ludwig Feuerbach proposed the provocative thesis: “It is not God who created man, but man who created God,” revealing the psychological, anthropological, and cultural roots of personalized divine authority. Although Feuerbach completed the philosophical dismantling of “the death of God,” he still assumed (...) humans as the ultimate standard, failing to fully transcend the limitations of anthropocentric humanism. The crises of modern civilization—including the emergence of political gods, capitalist gods, technological gods, and AI gods—demonstrate that humans continue to create new “gods,” perpetuating mechanisms of alienation and authority. -/- The Lao-Yang Genesis Cosmology centers on a non-personal, non-willed, and non-purposive Dao, offering the ultimate form of human-made god critique. Dao gives birth to all things (Dao sheng wanwu) reveals the generative logic of natural gods: the universe self-organizes along a generative chain from galaxies to solar systems, Earth, the Moon, and finally life and civilization. Dao follows nature (Dao fa ziran) establishes the principles of natural civilization: humans align with generative order rather than exercising domination. -/- This paper systematically explores these themes across seven chapters: from Feuerbach’s philosophical deconstruction of human-made gods and its psychological and historical analysis, to Lao-Yang’s scientific-philosophical structure of a non-personal cosmic order, and finally to the modern disguises of new gods and the reconstruction of civilization. It proposes standards for contemporary human awakening: freedom and value are achieved not through reliance on a personalized ultimate being, but through understanding, emulation, and participation in generative order. The ultimate proposition can be summarized as: “It was not God who created man, it was not man who created the universe, but the universe that generated man, and man mistakenly created God.” This study deepens the critique of religious philosophy and anthropology while providing a scientific-philosophical framework for modern civilization ethics, ecological governance, technology, and AI philosophy. -/- . (shrink)

Natural Civilization: From Fallen Human Civilization to Natural (Cosmic Divine) Civilization systematically analyzes the structural problems in the evolution of human civilization from a science-philosophical perspective, revealing the root causes of civilizational collapse and proposing a long-term stability framework centered on cosmic law. Volume I discusses the ontological inversion caused by anthropocentrism, revealing how artificial deities, ideology, and highly concentrated power distort civilizational structures. Volume II establishes cosmic hierarchical laws based on the Lao-Yang Genesis Cosmology, elucidating (...) the generative chain from Dao (the Milky Way) to the Sun, Earth, Moon, and all life, emphasizing that life and civilization must follow self-organizing cosmic principles. Volume III presents the philosophical core of Natural Civilization, highlighting that civilization should be law-led, achieving systemic order through balance, cycles, synergy, and feedback mechanisms, rather than being centered on human will. Volume IV designs the institutional architecture of Natural Civilization, including circular economy, distributed governance, science-philosophical education, and ecologically coordinated technological innovation, providing practical models for a functional civilization system. Volume V constructs an operational model for Natural Civilization, implementing information feedback, entropy management, resilience design, and extension of civilization to the cosmic scale, achieving long-term self-organization and stability. The work integrates cosmology, complex systems theory, and philosophical reasoning, offering both a theoretical framework and practical roadmap for humanity to reshape its relationship with nature, shift civilization from domination to compliance with cosmic order, and achieve intergenerational sustainability and long-term cosmic stability. -/- . (shrink)

While human civilization has achieved remarkable progress in religion, politics, economics, and technology, its underlying crises continue to intensify. This paper argues that the root of this predicament lies not in technological insufficiency or institutional failure, but in a deeply embedded cognitive illusion—the geocentric illusion, whereby humanity perceives itself as the center of the cosmos. This illusion is not merely an ancient astronomical error; it persists structurally within religious theology, political authority, capitalist economic logic, and modern spiritual alienation. Through philosophical (...) analysis, civilizational history, and contemporary scientific perspectives, this study demonstrates how anthropocentrism generates religious conflict, political disorder, ecological destruction, and existential emptiness. In response, the paper introduces the Dao-Centric Cosmology proposed by the Lao–Yang Genesis Cosmology, structured around the principle: humans follow Earth, Earth follows Heaven, Heaven follows Dao, and Dao follows Nature. -/- By offering both philosophical and scientific interpretations of the generative sequence—“Dao gives birth to One, One gives birth to Two, Two gives birth to Three, Three gives birth to all things”—this paper argues that humanity is not the center of the universe, but one link within a hierarchical cosmic order encompassing the Milky Way, the Solar System, Earth, and the Moon. Only by transcending the geocentric illusion and adopting Dao-centric cognition can human civilization achieve ecological sustainability, social stability, and spiritual renewal, ultimately realizing true unity between humanity and the cosmos. -/- Keywords Geocentric Illusion; Anthropocentrism; Dao-Centric Cosmology; Lao–Yang Genesis Cosmology; Cosmic Generative Order; Unity of Humanity and Cosmos; Civilizational Crisis -/- 人类文明在宗教、政治、经济与技术层面不断取得进步，但其深层危机却持续加剧。本文指出，这一文明困境的根源并非技术不足或制度失误，而是一种深植于人类认知结构中的“地心幻觉”——即人类将自身视为宇宙中心的中 心主义世界观。这一幻觉不仅表现为古代天文学的错误，更在宗教神学、政治权力结构、资本主义经济逻辑以及现代精神危机中持续发挥结构性影响。 本文通过哲学分析、文明史考察与现代科学视角，系统揭示人类中心主义如何在宗教冲突、政治失序、生态破坏与存在性空虚中发挥根源性作用。在此基础上，本文引入“老–杨创世纪宇宙观”提出的“道心宇宙观”，以“人法 地、地法天、天法道、道法自然”为认知框架，重新界定人类在宇宙生成秩序中的位置。 通过对“道生一，一生二，二生三，三生万物”这一生成序列的哲学与科学双重阐释，本文论证：人类并非宇宙中心，而是银河系—太阳系—地球—月亮这一层级结构中的一环。唯有完成从“地心幻觉”向“道心认知”的根本转 向，人类文明才能实现生态可持续、社会稳定与精神重建，迈向真正的天人合一。 . (shrink)

The six-day creation of Genesis and the 13.8-billion-year cosmic history appear irreconcilable. This paper demonstrates their mathematical consistency as measurements from different relativistic reference frames. We derive a Lorentz factor γ = 8.40 × 10^11 and construct an exponential mapping wherein each creation day corresponds to twice the cosmic duration of the previous. The resulting chronology aligns the six days with major cosmic epochs from primordial light to human emergence. The observer-dependence of time, experimentally verified in (...) special relativity, provides a framework for reconciling scriptural accounts with scientific findings without rejecting either. (shrink)

This paper argues that the escalating global crises of human civilization are essentially "compatibility failures" of the underlying cosmological framework. By introducing the Lao-Yang Genesis Cosmology proposed by Dr. Charles X. Yang, this study constructs a Universal Operating System (Universal OS) for civilizational advancement. This system utilizes the Cosmic Generation Sequence (Shēng) as its kernel and the Hierarchical Command Chain (Fǎ) as its instruction set to systematically reconstruct the human cognitive architecture. The paper delineates a causal evolution logic (...) where Cosmology dictates Worldview, which informs Values, and ultimately shapes Life Purpose. The research demonstrates that only by abandoning the "malware" of Anthropocentrism and shifting toward a hardware alignment centered on the Dao (The Galaxy) can humanity achieve a paradigm shift from high-entropy exploitation to low-entropy harmony. This transition is framed not as a subjective social choice, but as a "forced update" necessitated by thermodynamic laws and systemic survival requirements. The ultimate vision is the realization of a Natural Civilization where human technology functions as a harmonious extension of galactic generative intelligence. (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)