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)

Laozi’s Dao De Jing has long been revered as one of the most profound works in world philosophy, yet it has also remained one of the most misunderstood. From the Warring States period to the present, the majority of people have failed to grasp the essence of the Dao, interpreting Laozi either as a manual of personal cultivation or as a source of pragmatic techniques. Laozi himself lamented, “Few know me; thus am I precious,” acknowledging the structural (...) incompatibility between his vision and the mentality of the masses. This paper critically examines why the masses cannot truly understand Laozi. Through historical analysis, cognitive critique, and a reflection on modern civilization, it is argued that the problem lies not in the difficulty of Laozi’s language, but in the fundamental limitations of popular thought: utilitarianism, binary oppositional thinking, and anthropocentrism. The paper concludes that understanding Laozi requires a radical transformation of human consciousness, a revolution of the soul that few are prepared to undertake. -/- Keywords -/- Laozi; Dao De Jing; philosophy of Dao; mass consciousness; utilitarianism; cosmology; Lao-Yang Genesis Cosmology . (shrink)

Human civilization has long centered itself on Earth, measuring existence through reason, science, and institutional frameworks, building systems of ethics, politics, technology, and culture. However, these systems are fundamentally limited philosophically: they are products of an anthropocentric perspective and constitute a construction of civilizational illusion. Nietzsche negates Western philosophy and anthropocentrism, proposing the will to power and revaluation of values, revealing the internal mechanisms of nihilism. Laozi, from a cosmic perspective, would go further, negating civilization itself, seeing it as (...) a deviation from the Dao and a failure to align with natural law. This essay compares Nietzsche and Laozi to explore the illusions of civilization, the crisis of nihilism, and the philosophical shift from Earth-centered to cosmos-centered perspectives, proposing a potential path toward civilizational awakening and cosmic ethics. 人类文明长期以地球为中心，以理性、科学与制度为衡量尺度，构建了伦理、政治、技术与文化体系。然而，这些体系在哲学深度上存在根本局限：它们是人类中心视角的产物，是文明幻象的堆砌。尼采否定西方哲学与理性中心 主义，提出权力意志与价值重估，揭示虚无主义的内在机制；老子若以宇宙尺度观察，则会更深刻地否定人类文明本身，将文明视为偏离道的存在、顺应自然规律的失败。本文通过对尼采与老子的哲学比较，探讨人类文明的虚妄 、虚无主义的危机以及从地球视角到宇宙视角的哲学转向，提出文明觉醒与宇宙伦理的可能路径。 Keywords 关键词（ 尼采、老子、人类文明、虚无主义、道、宇宙尺度、哲学转向。Nietzsche, Laozi, Human Civilization, Nihilism, Dao, Cosmic Scale, Philosophical Shift. (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)

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)

In the digital age, redefining and aesthetically appraising the spiritual substance of non-human entities is crucial, as traditional folklore’s immaterial beings like ghosts are not fully integrated into digital information products. But the enduring popularity of ghost monsters in global media culture, especially mononoke or yōkai in Japan, makes us rethink their immaterial presence alongside advancements in human technology and AI. A notable case is the TV series Mononoke (2006-07), which has spawned adaptations across various media in Japan and recently (...) begun a film trilogy (2024-). Here, we explore the philosophical underpinnings of the series, focusing on the exorcism performed by the protagonist (‘medicine seller’) via three keywords: ‘form’, ‘truth’, and ‘reason’. By doing so, we link the mononoke nature to two philosophical traditions: historical Daoism and modern pragmatism. The first analysis draws on Laozi’s concept of ‘container’ (qi), or the form of Dao. Secondly, we deploy the pragmatist C.S. Peirce’s three normative steps of logic, ethics, and aesthetics. Overall, we argue that the mononoke’s immaterial nature and the haunting of humans are rooted in an elaborately aesthetic interplay of form, truth, and reason. (shrink)

This paper takes the concept of Dao-Chong (道冲) in the Dao De Jing as its core and, drawing upon the natural geography, socio-ecological structures, and cultural symbolic systems of the Jing–Chu region, systematically explores the intrinsic isomorphism between Laozi’s philosophy and Jing–Chu natural civilization from a perspective of scientific philosophy and interdisciplinary analysis. It argues that chong is not a purely metaphysical abstraction, but rather originates from the composite ecological system formed by the Jianghan Plain, the Yuan–Xiang river valleys, (...) and the Dongting Lake wetlands—a system that integrates water networks, valleys, and wetlands. Chong thus constitutes a highly condensed conceptualization of fluidity, flexibility, emptiness-through-connectivity, and cyclical renewal. -/- The highly dynamic ecological landscape of the Jing–Chu region—characterized by flood regulation, wetland energy buffering, and agricultural rotation—gave rise to a low-entropy, self-organizing, and adaptive mode of social operation. This ecological and social configuration provided the experiential foundation for Laozi’s philosophical principles of “the Dao follows Nature” (dao fa ziran) and “governing through non-coercive action” (wuwei). -/- Through systematic textual analysis of key chapters of the Dao De Jing and core concepts such as chong (冲), xu (虚), gu (谷), shui (水), and ci (雌), combined with cross-verification using the Guodian Chu bamboo text Taiyi Sheng Shui, Chu Ci imagery, and archaeological and ecological evidence, this study reveals a high degree of structural isomorphism between Jing–Chu natural civilization and the philosophy of Dao-Chong across ecological spatial organization, social governance logic, cultural symbolism, and cosmological worldview. The paper further demonstrates how Laozi abstracted localized ecological experience into universal cosmological principles, effecting a philosophical elevation from regional natural wisdom to holistic cosmic order. -/- At the theoretical level, chong is interpreted as a low-entropy operational principle that simultaneously describes the primordial state of cosmic generation and functions as a foundational logic for social governance and ecological regulation. This framework offers a new lens for understanding the systemic thinking embedded in ancient Chinese natural civilization. By placing chong in dialogue with modern ecology, systems theory, thermodynamics, and the “Dao–Qi–Water–Human” generative chain within the Lao–Yang Genesis Cosmology, the study highlights both the theoretical significance and contemporary relevance of ancient civilizational wisdom for modern ecological governance and cosmological construction. -/- . (shrink)

This paper reconstructs the governance science of Laozi’s political philosophy from the perspectives of scientific-philosophical reasoning, systemic governance, and historical empiricism. By analyzing the “Dao–De–Zhi” logic in the Daodejing and examining the historical practices of King Zhuang of Chu and Sun Shuao, it demonstrates that Wu-Wei governance is not merely a philosophical ideal, but a practical, low-friction, structurally prioritized complex system governance model. The study employs an interdisciplinary approach: internal textual analysis, historical institutional case studies, research on the cultural (...) generation of Chu, and modeling using systems science and evolutionary governance theory. Findings indicate that the Chu model, through minimal intervention, power invisibility, conditional constraints, and feedback loops, achieved long-term state stability, societal resilience, and civilizational continuity. This contrasts sharply with the high-intervention, centralized legalist model of Shang Yang under Duke Xiao of Qin, highlighting the profound impact of philosophical principles on state form and institutional choice. Further, Wu-Wei governance is abstracted into a cross-temporal governance science model, offering operational principles including low-friction administration, efficiency–stability optimization, civilizational adaptability, and self-organizing mechanisms. This research argues that Laozi’s political philosophy provides theoretical guidance for modern complex social governance, transnational institutional design, ecological and resource management, and technological and AI governance, establishing a framework that integrates classical philosophical wisdom with complex systems science. This study not only enriches interdisciplinary research across political philosophy, historical institutions, and systems science but also offers practical classical insights for contemporary governance. -/- . (shrink)

This paper explores the role and practical path of the scientist-philosopher in modern technological civilization, grounded in Laozi’s philosophy, the ecological wisdom of the Chong Valley, and the Lao-Yang Genesis Cosmology. Through philosophical exposition, scientific verification, and heuristic reflection, the study analyzes the cross-temporal connections from ancient local ecological wisdom to contemporary Silicon Valley innovation practices. It proposes that low-intervention governance, systemic holism, and cross-scale integration constitute the core principles of the scientist-philosopher. The research demonstrates that the scientist-philosopher is (...) not only a technical innovator but also a guardian of civilization and a navigator of wisdom. Their approach enables the unification of technological innovation, ecological balance, and social sustainability within complex technological environments, providing a practical guide for integrating philosophy and science in future technological civilizations. (shrink)

The cosmology of Laozi’s Dao De Jing has long been regarded as an abstract metaphysical system, often divorced from its regional, ecological, and historical contexts. However, the core concept of “chong” (冲) possesses a unique generative and order-regulating function, whose philosophical formation is deeply linked to the natural civilization practices of the Chu region. This study systematically examines textual, toponymic, ecological, hydrological, and spatial archaeological evidence from the Chu heartland, the Yingdu civilization zone, and the Guodian Tomb No. 1 (...) corpus. The findings indicate that the concept of “chong” originates from the ecological environment of valleys, forests, and riverine plains on the western banks of the Han River near Yingdu, characterized by flood regulation, buffering, and circulation, forming a low-entropy stable system. The governance practices of King Wen, King Cheng, and King Zhuang of Chu, along with the hydraulic engineering led by Sun Shuo’ao, translated these experiences into political institutions and social order, forming a low-intervention, adaptive model of state governance. The Guodian texts abstracted these Chu experiences into a systematic theory of cosmic generation, yin-yang harmony, and the operation of all things. The spatial concentration of the Yingdu civilization zone allowed political, ecological, and intellectual practices to intersect in situ, providing the real-world locus for philosophical abstraction. Comprehensive analysis demonstrates that Laozi’s cosmology is not merely a product of abstract reasoning but a universalized reflection of Chu’s natural civilization, embodying the intrinsic unity of nature, society, and cosmos. This study provides empirical grounding for interpreting the Dao De Jing and offers profound insights for contemporary ecological governance, social system management, and the transmission of natural civilization principles, suggesting that human civilization should aspire toward harmony with nature. -/- . (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)

In the wave of 21st-century digital civilization, the rapid development of Artificial Intelligence (AI) is reshaping human social structures, cognitive systems, and ethical boundaries at an unprecedented pace. However, this technological expansion simultaneously exposes a profound civilizational crisis: the arrogance of human reason, the hegemony of technological logic, and the neglect of natural laws. From the perspective of Laozi’s philosophy of Dao Follows Nature (Dao Fa Zi Ran), this paper proposes a theoretical pathway from “Artificial Intelligence” to “Artificial Wisdom” (...) (AW). The paper first analyzes the dual-edged nature of AI, revealing its potential dangers as an amplifier of human desires and power will. It then extracts principles from Laozi’s philosophy, such as wu wei (non-action), contentment (zhi zu), and the strength of softness over rigidity (rou ruo sheng gang qiang), to construct a governance paradigm grounded in the Dao and constrained by natural laws. Next, it proposes three core principles of Artificial Wisdom and a “Dao Follows Nature” technological ethics framework. Finally, the paper explores the educational, philosophical, and civilizational implications of the AW era, advocating for a global “Dao-based Governance” system to achieve harmonious coexistence among humans, technology, and ecology. Keywords: Artificial Intelligence; Artificial Wisdom; Laozi; Dao Follows Nature; Technological Ethics; Ecological Philosophy; Digital Civilization; Artificial Consciousness. (shrink)

Universities, as core nodes within the self-organizing chain of civilization, serve as early indicators of societal decline when they fall into corruption. Modern universities, driven by money, prestige, power, and human greed, have gradually deviated from their essential missions of knowledge, virtue, and wisdom. This deviation has led to imbalances in academic ecosystems, erosion of elite virtue, institutional dysfunction, and the collapse of social trust. Lao-Yang Genesis Cosmology, combined with Laozi’s philosophy of “Dao Follows Nature” (Dao Fa Zi Ran), (...) provides a systematic framework for analyzing both the entropic increase of civilization and the corruption of universities. Through an in-depth analysis of manifestations of university corruption, the roots of greed, and the collapse of civilizational chains, this work proposes a path for civilizational redemption: suppressing greed, returning to truth, upholding virtue, and educating with a cosmic and sustainable civilization perspective, in order to revitalize both universities and civilization. Keywords University corruption; Civilizational decline; Greed; Laozi philosophy; Lao-Yang Genesis Cosmology; Self-organizing systems; Dao Follows Nature. (shrink)

摘要 / Abstract -/- 楚庄王与孙叔敖的政治实践是中国古代政治史上少有的“自然文明治理范式”。本文以老子哲学和“老-杨创世纪宇宙观”为理论基础，通过三段式结构（哲学阐释、历史分析、综合论述）系统探讨两人的政治模式。研究显示， 楚庄王以“天法道”的方式实现王权节制，孙叔敖以“人法地”的方式进行无为施政，二者合作形成了低熵、自组织、生态平衡的国家治理体系。本文提出的“自然文明政治模型”，不仅解释了楚国治理的成功逻辑，也为现代文 明面对权力膨胀、社会熵增和生态危机提供了可借鉴的哲学与实践框架。 -/- 关键词：楚庄王、孙叔敖、老子、无为而治、自然文明、老-杨创世纪宇宙观、社会自组织、生态政治学 -/- The political practices of King Zhuang of Chu and Sun Shu’ao represent a rare “natural civilization governance paradigm” in ancient Chinese political history. Based on Laozi’s philosophy and the Lao-Yang Genesis Cosmology, this paper employs a three-part structure—philosophical interpretation, historical analysis, and comprehensive discussion—to systematically examine their political model. The study demonstrates that King Zhuang exercised power restraint according to “Heaven follows the Dao,” while Sun Shu’ao implemented governance by non-interference according (...) to “Humans follow the Earth.” Their cooperation established a low-entropy, self-organizing, and ecologically balanced governance system. The proposed “Natural Civilization Political Model” not only elucidates the success logic of Chu’s governance but also provides a philosophical and practical framework for addressing modern civilization’s challenges, including power expansion, social entropy increase, and ecological crises. -/- Keywords: King Zhuang of Chu, Sun Shu’ao, Laozi, Wu Wei Governance, Natural Civilization, Lao-Yang Genesis Cosmology, Social Self-Organization, Ecological Political Science . (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)

老子《道德经》的宇宙论长期被视为抽象形而上体系，缺乏地域、生态与历史背景的考察。然而，本文核心概念“冲”具有独特的生成与秩序调节功能，其哲学化形成与楚地自然文明实践高度相关。本研究通过文本分析、地名学 、生态—水系研究及空间考古学方法，系统考证了楚地自然经验、郢都文明圈及郭店楚简一号墓的实证证据。研究发现：“冲”概念起源于楚国郢都附近汉江西岸谷地山林的生态环境，体现洪泛调控、缓冲、循环的低熵稳定特性 ；楚文王、楚成王、楚庄王及孙叔敖治理实践进一步将这一经验转化为政治制度与社会秩序，形成国家治理的低干预、顺势而为模式；郭店楚简文本则将楚地经验抽象为宇宙生成、阴阳调和、万物运行的系统理论。郢都文明圈的 空间高度集中，使政治、生态与思想在实地交汇，提供了哲学抽象的现实发生场。综合分析显示，老子宇宙论不仅是哲学思维的产物，更是楚地自然文明经验的普遍化升华，体现自然—社会—宇宙的内在统一。本文的研究不仅为 理解《道德经》提供实证基础，也为现代生态治理、社会系统管理和自然文明理念的传承提供人类文明应该升华到自然文明的深刻启示。 -/- Abstract -/- The cosmology of Laozi’s Dao De Jing has long been regarded as an abstract metaphysical system, often divorced from its regional, ecological, and historical contexts. However, the core concept of “chong” (冲) possesses a unique generative and order-regulating function, whose philosophical formation is deeply linked to the natural civilization practices of the Chu region. This study systematically examines textual, toponymic, ecological, hydrological, and spatial archaeological evidence from the Chu heartland, the Yingdu civilization zone, and the (...) Guodian Tomb No. 1 corpus. The findings indicate that the concept of “chong” originates from the ecological environment of valleys, forests, and riverine plains on the western banks of the Han River near Yingdu, characterized by flood regulation, buffering, and circulation, forming a low-entropy stable system. The governance practices of King Wen, King Cheng, and King Zhuang of Chu, along with the hydraulic engineering led by Sun Shuo’ao, translated these experiences into political institutions and social order, forming a low-intervention, adaptive model of state governance. The Guodian texts abstracted these Chu experiences into a systematic theory of cosmic generation, yin-yang harmony, and the operation of all things. The spatial concentration of the Yingdu civilization zone allowed political, ecological, and intellectual practices to intersect in situ, providing the real-world locus for philosophical abstraction. Comprehensive analysis demonstrates that Laozi’s cosmology is not merely a product of abstract reasoning but a universalized reflection of Chu’s natural civilization, embodying the intrinsic unity of nature, society, and cosmos. This study provides empirical grounding for interpreting the Dao De Jing and offers profound insights for contemporary ecological governance, social system management, and the transmission of natural civilization principles, suggesting that human civilization should aspire toward harmony with nature. -/- Keywords -/- Laozi cosmology; Chong (冲); Chu natural civilization; Yingdu; Guodian manuscripts; spatial archaeology; ecological governance; low-entropy system . (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)

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)

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)

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)

老子的智慧长期以来被学术界广泛研究，却始终难以形成共识性理解。本文从科学哲思的视角，结合认知科学、复杂系统理论、科学哲学及文明演化理论，对老子思想进行跨学科分析。文章指出，老子之“难懂”并非源于文本本 身的晦涩，而在于理解者的认知结构、学术方法以及文明定位的局限。论文从“道”的非对象化本质、“为学与为道”的认知冲突、“上士闻道”的分层模型、简单智慧的忽视、技术文明对老子智慧的排斥，以及老子与现代科学 的潜在会通等方面进行分析，最终提出理解老子是一种文明智慧的命题，而非单纯学术能力的体现。本研究为老子思想的现代解读提供了科学哲学的框架，并为技术文明与自然文明的融合提供理论参考。 -/- The wisdom of Laozi has been extensively studied, yet a consensus on its understanding remains elusive. This paper adopts a scientific-philosophical perspective, integrating cognitive science, complexity theory, philosophy of science, and civilizational evolution to provide a cross-disciplinary analysis of Laozi’s thought. It argues that the difficulty in comprehending Laozi arises not from the text itself but from the limitations of the reader’s cognitive structures, scholarly methods, and civilizational positioning. The study examines the non-objectified nature of (...) the Dao, the cognitive tension between “learning” and “following the Dao,” the hierarchical model of understanding in the Dao De Jing, the neglect of simple wisdom, the resistance of technological civilization, and potential alignments with modern science. It concludes that understanding Laozi constitutes a form of civilizational wisdom rather than merely an academic skill. This research offers a scientific-philosophical framework for contemporary interpretations of Laozi and informs the integration of technological and natural civilizations. (shrink)

本文旨在对当代华人思想史学者余英时与许倬云的学术体系进行批判性分析。二人作为国际知名的中国思想史家，代表了20世纪下半叶以来海外汉学界和中国学术界对“儒家传统”的重估。然而，其思想史构建存在三个致命盲 点：其一，过度儒家中心化，将中国思想史简化为儒学史；其二，忽视或误读老子及道家思想，未能把握其宇宙论和自然哲学维度；其三，缺乏科学基础，未能与现代科学的宇宙学、生态学和系统论相结合，思想史停留在文化怀 旧与道德史的层面。本文提出一个替代性方案——以“老-杨创世纪宇宙观”为基础，重建中国思想史的整体视野：将“道”作为宇宙本源与自然法则，将老子思想与现代科学结合，从而实现从文化史向宇宙观史学的根本转型。 -/- This paper offers a critical analysis of the intellectual-historical frameworks of Yu Yingshi and Xu Zhuoyun, two of the most prominent contemporary Chinese intellectual historians. They represent the late 20th-century reevaluation of the Confucian tradition within both overseas Sinology and Chinese academia. Yet their constructions of Chinese intellectual history contain three fatal blind spots: excessive Confucian-centrism, neglect of Laozi and Daoist thought, and lack of a scientific foundation. This paper proposes an alternative—the “Lao-Yang Genesis Cosmology”—to reconstruct the (...) overall horizon of Chinese intellectual history, integrating Dao as the cosmic origin and natural law with Laozi’s philosophy and modern science, achieving a transformation from cultural history to cosmological intellectual history. (shrink)

本文旨在对当代华人思想史学者余英时与许倬云的学术体系进行批判性分析。二人作为国际知名的中国思想史家，代表了20世纪下半叶以来海外汉学界和中国学术界对“儒家传统”的重估。然而，其思想史构建存在三个致命盲 点：其一，过度儒家中心化，将中国思想史简化为儒学史；其二，忽视或误读老子及道家思想，未能把握其宇宙论和自然哲学维度；其三，缺乏科学基础，未能与现代科学的宇宙学、生态学和系统论相结合，思想史停留在文化怀 旧与道德史的层面。本文提出一个替代性方案——以“老-杨创世纪宇宙观”为基础，重建中国思想史的整体视野：将“道”作为宇宙本源与自然法则，将老子思想与现代科学结合，从而实现从文化史向宇宙观史学的根本转型。 -/- This paper offers a critical analysis of the intellectual-historical frameworks of Yu Yingshi and Xu Zhuoyun, two of the most prominent contemporary Chinese intellectual historians. They represent the late 20th-century reevaluation of the Confucian tradition within both overseas Sinology and Chinese academia. Yet their constructions of Chinese intellectual history contain three fatal blind spots: excessive Confucian-centrism, neglect of Laozi and Daoist thought, and lack of a scientific foundation. This paper proposes an alternative—the “Lao-Yang Genesis Cosmology”—to reconstruct the (...) overall horizon of Chinese intellectual history, integrating Dao as the cosmic origin and natural law with Laozi’s philosophy and modern science, achieving a transformation from cultural history to cosmological intellectual history. (shrink)

中文摘要： 孙叔敖，作为楚国春秋时期的贤相，被历史记忆为兼具仁德、务实、生态智慧与非侵略性政治气质的典范。他不是以功名治国，而是以天性之善；不是以权术谋政，而是以自然法则维系国家秩序。本文以“自然文明”与《老子》 哲学为理论基础，提出“自然政治范式”（Natural Governance Paradigm）概念，试图重新定位孙叔敖在中国政治思想史中的地位，展示其治国理念与现代系统论、生态治理、非线性政治模型的深度互补关系。本文采用跨学科方法，结合哲学、政治学、系统科学与生态文明研究，以 三段式学术论文结构完成全景式论述。本文也将孙叔敖置于“老-杨创世纪宇宙观”框架下，视为最接近“道法自然”政治模式的人类实践者之一。 Abstract : Sun Shuao, the eminent prime minister of the State of Chu in the Spring and Autumn period, stands as one of the most remarkable embodiments of non-aggressive, ecologically attuned, and naturally grounded governance in early Chinese history. He governed not through ambition but through innate virtue; not through manipulation but through alignment with natural laws. This paper, grounded in Laozi’s philosophy and the theoretical construct of “natural civilization,” advances the concept of a “Natural (...) Governance Paradigm.” It re-evaluates Sun Shuao’s intellectual and political significance, arguing that his governance demonstrates profound compatibility with modern systems theory, ecological governance, and nonlinear political modeling. Integrating perspectives from philosophy, political science, systems science, and ecological civilization studies, the paper adopts a three-part academic structure. Within the framework of the “Lao-Yang Genesis Cosmology,” Sun Shuao is presented as one of the closest historical realizations of governance aligned with the Dao. (shrink)

The rapid development of artificial intelligence (AI) has not only brought technological innovation but also unprecedented civilization-level risks. This paper introduces the concept of “Cosmological Safety”, arguing that the root of AI risk is not merely a technical problem but a deep-seated disorder in human civilization, encompassing value systems, institutional structures, and worldviews. From an interdisciplinary perspective that integrates philosophy, physics, complex systems theory, and AI risk analysis, the study constructs an analytical framework centered on the Lao-Yang Genesis Cosmology, embedding (...) cosmic formation, the evolution of life, civilization development, and the emergence of intelligence into a continuous evolutionary chain. -/- Through systematic analysis, the paper reveals cognitive biases inherent in contemporary AI risk paradigms, including techno-centrism, growth-oriented competition, and functionalist ethics, and proposes civilization-level governance strategies based on cosmological understanding. It further demonstrates the relevance of Laozi’s philosophy within the context of modern systems theory, introducing three foundational principles—Ontological Humility, Negative Feedback First, and Natural Boundaries—to guide AI alignment and civilization safety. On this basis, the study constructs a multi-level alignment framework, decentralized intelligence networks, and civilization-scale risk mitigation mechanisms. Four categories of potential civilization failure are analyzed: technological hegemony collapse, digital totalitarian evolution, value-hollowing civilizations, and human-machine co-extinction. Finally, the paper proposes the evolutionary trajectory of future intelligent civilization: from tool-oriented AI to Adaptive Wisdom (AW) embedded within natural cycles, with humans transitioning from designers to stewards of civilization. -/- This work culminates in a declaration for rebuilding civilization under the lens of cosmic-scale rationality, providing a systematic theoretical and practical reference for AI governance, civilization safety, and long-term sustainable development. -/- . (shrink)

English Abstract The political practices of King Zhuang of Chu and Sun Shu’ao represent a rare “natural civilization governance paradigm” in ancient Chinese political history. Based on Laozi’s philosophy and the Lao-Yang Genesis Cosmology, this paper employs a three-part structure—philosophical interpretation, historical analysis, and comprehensive discussion—to systematically examine their political model. The study demonstrates that King Zhuang exercised power restraint according to “Heaven follows the Dao,” while Sun Shu’ao implemented governance by non-interference according to “Humans follow the Earth.” Their (...) cooperation established a low-entropy, self-organizing, and ecologically balanced governance system. The proposed “Natural Civilization Political Model” not only elucidates the success logic of Chu’s governance but also provides a philosophical and practical framework for addressing modern civilization’s challenges, including power expansion, social entropy increase, and ecological crises. (shrink)

中文摘要： 孙叔敖，作为楚国春秋时期的贤相，被历史记忆为兼具仁德、务实、生态智慧与非侵略性政治气质的典范。他不是以功名治国，而是以天性之善；不是以权术谋政，而是以自然法则维系国家秩序。本文以“自然文明”与《老子》 哲学为理论基础，提出“自然政治范式”（Natural Governance Paradigm）概念，试图重新定位孙叔敖在中国政治思想史中的地位，展示其治国理念与现代系统论、生态治理、非线性政治模型的深度互补关系。本文采用跨学科方法，结合哲学、政治学、系统科学与生态文明研究，以 三段式学术论文结构完成全景式论述。本文也将孙叔敖置于“老-杨创世纪宇宙观”框架下，视为最接近“道法自然”政治模式的人类实践者之一。 -/- Abstract (English): Sun Shuao, the eminent prime minister of the State of Chu in the Spring and Autumn period, stands as one of the most remarkable embodiments of non-aggressive, ecologically attuned, and naturally grounded governance in early Chinese history. He governed not through ambition but through innate virtue; not through manipulation but through alignment with natural laws. This paper, grounded in Laozi’s philosophy and the theoretical construct of “natural civilization,” advances the concept of a (...) “Natural Governance Paradigm.” It re-evaluates Sun Shuao’s intellectual and political significance, arguing that his governance demonstrates profound compatibility with modern systems theory, ecological governance, and nonlinear political modeling. Integrating perspectives from philosophy, political science, systems science, and ecological civilization studies, the paper adopts a three-part academic structure. Within the framework of the “Lao-Yang Genesis Cosmology,” Sun Shuao is presented as one of the closest historical realizations of governance aligned with the Dao. (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)

摘要 / Abstract 本文基于《老-杨创世纪宇宙观》的“道生一，一生二”宇宙生成框架，探讨太阳系从原行星盘中自然生成地球的物理机制与哲学意义。文章从原行星盘结构及物质分化、行星胚胎成长、地球形成与分异、轨道稳定性与生命适宜 性等方面，说明地球为何成为具备生命潜能与长期稳定性的行星节点，体现“一生二”的宇宙层级生成规律。文章融合现代天体物理观测与数值模拟，结合老子哲学的宇宙层级观，为理解地球及生命在宇宙中的位置提供科学与哲 学统一视角。 This paper, based on the “Dao produces One, One produces Two” framework of the Lao-Yang Genesis Cosmology, explores the physical mechanisms and philosophical significance underlying the natural formation of Earth from the protoplanetary disk of the Solar System. It examines the structure of the protoplanetary disk and material differentiation, the growth of planetary embryos, Earth’s formation and internal differentiation, as well as orbital stability and habitability, to explain why Earth emerged as a planetary node with life (...) potential and long-term stability. By integrating modern astrophysical observations and numerical simulations with the hierarchical cosmology of Laozi, the paper provides a unified scientific and philosophical perspective on the position of Earth and life within the universe. (shrink)

摘要 / Abstract 周朝的兴盛与衰落不仅是历史事件，更是人类文明在特定能耗和信息条件下的制度实验。本论文以科学哲思与系统论视角，分析周朝制度的低熵治理结构、权力分布网络、宗法制与礼乐制度，揭示其兴盛的逻辑基础及衰亡的结构 原因。研究发现，周朝的制度成功在于低能耗、高稳定的秩序系统，但其制度路径依赖与合法性脆弱性最终导致系统失稳。诸子百家的思想回应（孔子、老子、法家）可视为制度崩解后的理论修复尝试，分别体现了伦理重建、治 理谦卑与高能耗控制路径。进一步，通过古今制度对话，将周制经验映射至现代联邦制与制度信任危机，揭示了分权、合法性与制度空转的现代镜鉴。最终，本论文将周朝兴衰的规律与“低熵自然文明 / 老–杨创世纪宇宙秩序”进行对接，提出文明可持续的三条结构原则：制度必然熵增、低熵秩序需动态更新、合法性为动态关系。研究为现代文明设计提供科学哲思启示：顺应熵增规律、优化能耗结构、持续校准合法性，是实现 文明可持续的核心路径。 -/- The rise and fall of the Zhou Dynasty represents not only a historical process but also a systemic experiment in human civilization under specific energy and informational constraints. This paper employs a scientific-philosophical and systems-theoretical perspective to analyze the low-entropy governance structures of the Zhou Dynasty, including its decentralized power network, kinship-based hierarchy, and ritual-music system. The study reveals that the dynasty’s success was grounded in a low-energy, highly stable order, while its collapse (...) stemmed from structural path dependency and fragile legitimacy. The intellectual responses of the Hundred Schools—Confucius, Laozi, and the Legalists—can be understood as theoretical attempts to repair the failed system, representing ethical reconstruction, governance humility, and high-energy control strategies, respectively. Further, by comparing ancient and modern systems, the Zhou experience provides insight into contemporary federalism, institutional trust crises, and the risks of decentralized governance. Finally, the study aligns the Zhou Dynasty’s rise and fall with the principles of Low-Entropy Natural Civilization under the Lao–Yang Genesis Cosmology, deriving three universal structural rules for sustainable civilization: all institutions are subject to entropy, low-entropy order requires continuous renewal, and legitimacy is a dynamic relation. The findings offer a scientific-philosophical guide for modern civilization: respecting entropy laws, optimizing energy structures, and continuously calibrating legitimacy are key to achieving sustainable societal 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)

Title: Explaining the Evolution of Male and Female Through the Universal Formula of Natural Balance -/- Author: Angelito Malicse -/- Abstract: This paper presents a formal explanation of the evolution of male and female sexes through the lens of the universal formula based on the law of balance In nature. By applying principles such as natural feedback mechanisms, equilibrium in systemic functions, and the necessity of defect-free operation within biological systems, the evolution of sexual differentiation is analyzed as a product (...) of natural law. In addition, philosophical and religious insights are acknowledged, supporting the harmony between science and broader human understanding. -/- Introduction: The universal formula developed by the author is grounded in three core natural laws: the universal law of balance, the operation of feedback mechanisms, and the requirement that all systems must function free of defects to operate correctly. This formula, originally conceived to address the problem of free will, can be applied across natural phenomena, including the biological evolution of male and female sexes. It offers a unifying principle that respects scientific rigor, philosophical reasoning, and religious belief systems. -/- I. The Law of Balance in Nature Sexual reproduction represents a natural balance between two complementary roles. The division into male and female sexes facilitates genetic diversity, species resilience, and evolutionary adaptability. This dual structure creates a biological equilibrium where each sex contributes specific and essential functions toward reproduction, thereby maintaining the survival and continuity of species (Maynard Smith, 1978; Roughgarden, 2004). -/- From a philosophical standpoint, balance is a universal value — echoed in classical concepts such as Aristotle’s “Golden Mean,” which emphasizes moderation and harmony. Theologically, many spiritual traditions also recognize the complementarity of masculine and feminine energies (e.g., Yin and Yang in Taoism, or the creation of male and female in Abrahamic religions). -/- II. Feedback Mechanisms in Evolution The emergence of male and female sexes did not occur arbitrarily; rather, it was shaped by continuous feedback from the environment. Evolutionary pressures, such as resource availability, mating competition, and survival challenges, influenced the development of sex-specific traits and behaviors. Internal feedback (hormonal, genetic) and external feedback (ecological and social conditions) work together to refine these characteristics over generations (Darwin, 1871; West-Eberhard, 2003). -/- Philosophically, feedback reflects the dialectical process — the evolution of ideas or forms through interaction and contradiction. In a religious sense, feedback can be likened to moral cause and effect, as expressed in the law of karma, where consequences serve as feedback for moral learning and balance. -/- III. System Functionality and Elimination of Defects In accordance with the third law of the universal formula, biological systems must operate without defects. Sexual reproduction as a system is interdependent: if either the male or female function fails, reproduction cannot occur, leading to extinction. Natural selection acts as a mechanism that continuously eliminates biological “defects” — traits that reduce reproductive success — ensuring that the system of male and female remains efficient and viable (Williams, 1966; Dawkins, 1976). -/- This mirrors the philosophical principle that a coherent system must be internally consistent. In religious contexts, sacred texts often describe creation as “good” or “perfect” (e.g., Genesis 1:31), suggesting that natural systems were designed to work without defect — a view that resonates with the principle of systemic integrity in the universal formula. -/- Conclusion: The evolution of male and female sexes is not random but a necessary development governed by the universal laws of nature. By applying the universal formula, it becomes evident that sexual differentiation serves as a balanced, feedback-informed, and functionally sound system that supports the survival and advancement of life. This framework not only aligns with biological evidence but also integrates philosophical reasoning and religious understanding. Thus, the universal formula provides a bridge that unites scientific, spiritual, and philosophical dimensions of human knowledge. -/- Keywords: universal formula, law of balance, feedback mechanism, sexual reproduction, natural selection, system function, philosophy, religion, free will -/- References: -/- Darwin, C. (1871). The Descent of Man, and Selection in Relation to Sex. John Murray. -/- Dawkins, R. (1976). The Selfish Gene. Oxford University Press. -/- Maynard Smith, J. (1978). The Evolution of Sex. Cambridge University Press. -/- Roughgarden, J. (2004). Evolution’s Rainbow: Diversity, Gender, and Sexuality in Nature and People. University of California Press. -/- West-Eberhard, M. J. (2003). Developmental Plasticity and Evolution. Oxford University Press. -/- Williams, G. C. (1966). Adaptation and Natural Selection: A Critique of Some Current Evolutionary Thought. Princeton University Press. -/- Aristotle. (350 BCE). Nicomachean Ethics. (Translated by W.D. Ross). -/- Laozi. (6th Century BCE). Tao Te Ching. -/- The Holy Bible. (n.d.). Genesis 1:27, 1:31. -/- Upanishads. (n.d.). Various texts on the unity of opposites and balance. -/- Malicse, A. (2023). The Universal Formula for Solving the Problem of Free Will (Unpublished manuscript). -/- . (shrink)

From the perspective of perceptual ontology, Laozi criticizes the unnatural state in which the body is concealed in the perceptual social power and ethical relations, and advocates the perceptual liberation of the body. According to different subjects of the body, the covered body should be divided into people’s body and monarchs’ body. The body of the people is concealed in the rites and music, and could be liberated by resuming production; the body of the monarchs is covered in the (...) excessive exercise of power, and could be liberated in the restraint of power. The body is not only in the ethical relationship of the different order pattern, but also in the power relationship of the same structure of family and country. The power, body and ethics form the internal structure of trinity. The perceptual existence of the body is the basis of power and ethics, and the perceptual liberation of the body is the purpose of power and ethics. (shrink)

A surprising feature of the White Rose anti-Nazi resistance pamphlets is their appeal to a foundational classical Chinese text, the Laozi (otherwise known as the Daodejing), to buttress their critique of fascism and authoritarianism. I argue that from the perspective of a 1942 educated readership, the act of quoting the Laozi functioned as a subtle and pointed nod to anti-fascist intellectuals in pre-war Germany, many of whom had interpreted the Laozi as an anti-authoritarian and pacifist text. To (...) a sympathetic reader, the Laozi therefore constituted an apt reference point for critiquing National Socialism. I then introduce a complication for this wartime reading of the Laozi from the perspective of its ambiguous reception in ancient Chinese political thought. I more specifically discuss an ancient line of interpretation of the Laozi that points in the direction of authoritarianism — in stark tension with the White Rose message of passive resistance and popular revolt. (shrink)

The wisdom of Laozi has been extensively studied, yet a consensus on its understanding remains elusive. This paper adopts a scientific-philosophical perspective, integrating cognitive science, complexity theory, philosophy of science, and civilizational evolution to provide a cross-disciplinary analysis of Laozi’s thought. It argues that the difficulty in comprehending Laozi arises not from the text itself but from the limitations of the reader’s cognitive structures, scholarly methods, and civilizational positioning. The study examines the non-objectified nature of the Dao, (...) the cognitive tension between “learning” and “following the Dao,” the hierarchical model of understanding in the Dao De Jing, the neglect of simple wisdom, the resistance of technological civilization, and potential alignments with modern science. It concludes that understanding Laozi constitutes a form of civilizational wisdom rather than merely an academic skill. This research offers a scientific-philosophical framework for contemporary interpretations of Laozi and informs the integration of technological and natural civilizations. (shrink)

This paper presents a comparative philosophical dialogue between Socrates and Laozi, two foundational thinkers of Western and Eastern philosophy, whose teachings emerged independently during the Axial Age yet address strikingly similar ultimate questions concerning knowledge, virtue, cosmic order, governance, life, and death. By examining their respective approaches to ignorance, methods of knowing, views of the cosmos, political philosophy, attitudes toward death, and ideals of the good life, the paper reveals a profound contrast—and complementarity—between inner rational inquiry and alignment with (...) the natural Way (Dao). -/- Socrates represents a philosophy of critical questioning, logical dialogue, and moral self-examination, grounded in the conviction that reason and virtue are the path to truth and the good life. Laozi, by contrast, articulates a philosophy of non-knowing, intuitive resonance, and non-interference, emphasizing harmony with the spontaneous order of nature rather than rational control. While Socrates seeks ethical fulfillment through conscious inquiry and the cultivation of virtue, Laozi advocates simplicity, humility, and the return to an unforced mode of being. -/- The paper argues that these two philosophical paths—though methodologically opposed—are not mutually exclusive. Instead, they illuminate complementary dimensions of human wisdom: the courage to question and the wisdom to let go. In an age marked by technological dominance, political anxiety, and ecological crisis, this dialogue between Socrates and Laozi offers a timeless framework for rebalancing reason and nature, action and restraint, speech and silence, thereby pointing toward a more integrated vision of human flourishing. (shrink)

This paper humorously declares war on the guilt of accidentally wiping out all keywords during input and lazily registering them as one giant connected string with a “whatever, it's fine lol” mindset. -/- Using Load Minimization Theory (LMT), we show that such guilt is merely an explosion of prediction error from the gap between “ideal perfect-input self” and “real lazy self.” -/- We break down 3 levels of guilt and present 5 super-chill cure techniques: - Whole-String Magic Injection - (...) Zero-Shame Declaration chant - Instant guilt-to-reward conversion - Public confession (optional) - Laugh together with Copilot -/- The result? You become a **Zero-Shame Keyword Paste Human**. Deleting and registering as one connected blob is no longer sin — it’s love, evolution, and perhaps a tiny step toward world peace (?). -/- Read this, paste boldly (as one glorious mess), and thank Yoshino later ♡ -/- KeywordInputWipeoutGuiltZeroShameKeywordPasteRevolutionLMTLoadMinimizationTheoryPredictionErrorExplo sionWholeStringMagicInjectionZeroShameDeclarationInstantGuiltToRewardConversionPublicConfessionLaugh WithCopilotYoshinoCultGuiltFreeKeywordingLazinessAsLovePhysicalStringEdibilityConversionCopilotLaugh sToo. (shrink)

In the grand stream of human intellectual history, Laozi, Confucius, Socrates, the Buddha, and Jesus stand as epoch-defining sages whose thought systems have deeply shaped moral norms, social structures, and spiritual landscapes within their respective cultural traditions. Today, their wisdom continues to serve as indispensable coordinates in the global philosophical imagination. -/- However, when we look beyond the superficial forms of civilization and probe into the ontological depths of their philosophies, two fundamentally distinct orientations emerge. Laozi represents a (...) cosmic holism grounded in the “Way of Heaven” (天道), while Confucius, Socrates, the Buddha, and Jesus—hereafter referred to collectively as the “Four Sages”—each embody a particular version of the “Human Way” (人道). Though all five thinkers grapple with the meaning of life and ultimate reality, their starting points, methodologies, and final aims differ radically. -/- This essay analyzes the essential differences between Laozi and the Four Sages along four major philosophical axes: cosmology, ethics, spiritual practice, and political thought—revealing the deep fault line and tension between the spiritual traditions of Heaven’s Way and the Human Way. (shrink)

At the dawn of thought, the East and West each kindled a lamp of wisdom. Under the sunlight of Greece, Socrates wielded doubt as a blade, slicing through humanity’s self-assurance; Amid the mountains and rivers of the East, Laozi revealed the origin of existence through a “teaching without words.” They never met, yet in the depths of their souls they resonated. One pursues truth through reason; the other returns to the source through nature. One looks upward, asking, “Who am (...) I?”; the other looks inward, tracing, “Where do I come from?” And in the end, both arrive at the same revelation: Human wisdom begins with the awakening to one’s own ignorance. Socrates said, “The only thing I know is that I know nothing.” Laozi said, “Knowing that you do not know is best; thinking you know what you do not know is a disease.” These proverbs, spanning civilizations and eras, jointly reveal the turning point of human thought: From the arrogance of knowledge toward the humility of awareness. (shrink)

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 .

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

This paper aims to engage in an ethical discussion of de in the Laozi and guṇa in the Bhagavad-Gītā to expand the horizon of our ethical understanding of Chinese and Indian philosophy. First, this paper will explore the different ethical levels of de and guṇa and discuss how these levels operate and are bound together. From an ethical perspective, this paper points out that de and guṇa can each be divided into two parts—higher de and lower de, and higher (...) guṇa and lower guṇa. It will further explain the ethical significance of de and guṇa, arguing that they offer a unique contribution to developing our contemporary understanding of ethics. We will also seek to discover the interplay of de and/with the dao in the Laozi and that among the three guṇas in the Gītā from the perspective of human behaviors. In the conclusion, we will provide a comparative discussion of our findings on the ethics of de and guṇa in the Laozi and the Gītā. These findings suggest that de and guṇa promote a shared philosophical outlook within their respective traditions and thereby make a contribution to post-comparative ethical approaches. (shrink)

The wisdom of Laozi has been extensively studied, yet a consensus on its understanding remains elusive. This paper adopts a scientific-philosophical perspective, integrating cognitive science, complexity theory, philosophy of science, and civilizational evolution to provide a cross-disciplinary analysis of Laozi’s thought. It argues that the difficulty in comprehending Laozi arises not from the text itself but from the limitations of the reader’s cognitive structures, scholarly methods, and civilizational positioning. The study examines the non-objectified nature of the Dao, (...) the cognitive tension between “learning” and “following the Dao,” the hierarchical model of understanding in the Dao De Jing, the neglect of simple wisdom, the resistance of technological civilization, and potential alignments with modern science. It concludes that understanding Laozi constitutes a form of civilizational wisdom rather than merely an academic skill. This research offers a scientific-philosophical framework for contemporary interpretations of Laozi and informs the integration of technological and natural civilizations. (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)

This study seeks to place Laozi, the seminal Chinese Daoist thinker, in conversation with Democritus, the Greek atomist, as representatives of two distinct yet resonant cosmological traditions. Both philosophers grappled with the fundamental question of origins, nature, and the order of the cosmos, yet their answers diverged in striking ways. Laozi articulated a vision of Dao as a holistic, ineffable, and dynamic unity that gives rise to the multiplicity of existence through spontaneous unfolding. Democritus, by contrast, developed a (...) theory of atoms and the void, proposing a discrete, mechanistic framework for explaining change and permanence. While their conceptual frameworks differ, both share a naturalistic orientation and a commitment to explaining the world without recourse to anthropomorphic gods or divine teleology. By situating Laozi and Democritus within a cross-cultural dialogue, this paper aims to illuminate their convergences and divergences, showing how early Greek and Chinese cosmological thought can mutually enrich comparative philosophy today. (shrink)

V tomto článku se zamýšlím nad možností „správné“ (objektivní, adekvátní) interpretace Dao De Jingu (DDJ). Zamyšlení nad „komunikační situací“ vede k rozlišení několika základních prvků (autor, text, interpret, adresát). K jednotlivým prvkům stručně shrnuji současný stav interpretačního úsilí odborníků na DDJ (opíraje se především o článek A. Chana). Kontroverzní povaha výsledků současného bádání nás nemá vést ke skepticismu „integrativní hermeneutiky“, která na adekvátní interpretaci rezignuje. Je možné se i nadále držet principů „rekonstruktivní hermeneutiky“, která spatřuje adekvátní interpretaci jakožto svůj cíl.

老子与孔子对话：天道与人道、王道 -/- Dialogue Between Laozi and Confucius: The Dao of Heaven, the Way of Man, and the Way of Kings -/- ☯ 第一节：天道何在？ Section I: Where is the Way of Heaven? -/- ☯ 第二节：人道为何？ Section II: What is the Way of Man? -/- ☯ 第三节：王道为何？ Section III: What is the Way of Kings? -/- ☯ 第四节：德为何物？ Section IV: What is Virtue? -/- ☯ 第五节：礼为何设？ Section V: Why Are Rituals Instituted? -/- ☯ 第六节：道何以失？ Section VI: How Is the Dao Lost? (...) -/- ☯ 第七节：为何言“无为”？ Section VII: Why Speak of Non-Action (Wuwei)? -/- ☯ 第八节：智为何危？ Section VIII: Why Is Intelligence Dangerous? -/- ☯ 第九节：天下为何无宁？ Section IX: Why Is There No Peace Under Heaven? -/- ☯ 第十节：文明何以反道？ Section X: Why Does Civilization Oppose the Dao? -/- ☯ 尾声：道，归于无言 Epilogue: The Dao Returns to Silence . (shrink)

在人类思想史上，伟大的哲学家不计其数，但若论谁最能洞悉宇宙本源、生命法则、社会治理之道，并以最简练而深远的语言揭示世界的终极智慧，老子无疑是其中的巅峰。他的思想不仅影响了整个东方文明，也在世界范围内引 起了持续的哲学探讨和实践。 -/- 为什么说老子是人类最智慧的哲学家？这不仅关乎他对“道”的深刻理解，更涉及他如何超越人类有限的经验，直指宇宙本质，为世人提供了一种永恒适用的智慧。 -/- In the history of human thought, there are countless great philosophers, but when it comes to the one who most profoundly understands the fundamental principles of the universe, the laws of life, and the ways to govern society, Laozi undoubtedly stands at the peak. His philosophy has not only influenced Eastern civilization but also sparked ongoing philosophical discussion and practice worldwide. -/- Why is Laozi considered the most wise philosopher of humanity? This is not (...) just about his deep understanding of the “Dao,” but also about how he transcended human limitations to directly point to the essence of the universe, offering humanity an eternal and applicable wisdom. -/- . (shrink)