The Reconstruction of Political Philosophy of Natural Civilization

The development of human political philosophy, over a long period of history, has revolved around an implicit premise: that human beings can understand and optimize the social systems in which they live through reason, institutions, and theoretical design. Under this premise, political philosophy has gradually evolved into multiple theoretical paths—from classical political thought to modern institutional analysis, from liberalism to the “end of history” thesis—all centered on the question of “how to better organize human society.” This mode of understanding has strong explanatory power at the empirical level. It can explain many phenomena in institutional evolution, power structures, and historical change. However, when this explanatory framework is extended to longer time scales and broader natural contexts, its internal limitations begin to emerge: it consistently places humanity at the center of the explanatory system and assumes that social systems can be fully understood and designed from within. The key issue is not whether these theories possess local validity, but whether they fully describe the structure of real systems. In other words, whether they truly understand the position of human society within the larger natural structure. From the perspective of the Lao-Yang Genesis Cosmology, the universe is not an explanatory system centered on humanity, but a multi-layered generative structure, whose basic logic is as follows: Humans (all things) follow Earth (the planet) Earth (the planet) follows Heaven (the solar system) Heaven (the solar system) follows Dao (the galaxy) Dao (the galaxy) follows Nature (the cosmic order) Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to all things Within this structure, human society is merely the terminal expression of the generative chain, not the starting point of explanation. Therefore, humanity cannot fully understand the system it inhabits from within itself, but must return to higher-level natural constraints for understanding. The introduction of this perspective implies that the foundational premise of political philosophy must undergo a structural transformation: from a human-centered explanatory system to a nature-constrained generative system. Within a natural generative system, society is not a structure that is designed, but a process that continuously emerges and temporarily stabilizes under the combined influence of external constraints (resources, environment, energy structures) and internal feedback mechanisms (information flows, power regulation, behavioral responses). Therefore, institutions are not goals, but phase-based stable states; civilization is not an endpoint, but a continuous rebalancing process; and theory is no longer a complete explanation of the world, but a regulatory tool to prevent misalignment between systems and reality. This transformation implies a fundamental shift in the core question of political philosophy: no longer “how to design an ideal society,” but “how society continuously generates and maintains stability under natural constraints.” The aim of this book is precisely to reconstruct the explanatory framework of political philosophy on this basis. It does not begin from within human systems, but from the structure of natural constraints; it does not center on institutional design, but on generative processes; it does not pursue ultimate theories, but focuses on mechanisms of dynamic stability. Within this new framework of understanding, humanity is no longer the center, but a substructure within the system; politics is no longer a problem of design, but a problem of generation; civilization is no longer a linear process of progress, but a non-ter