AI时代的亚当·斯密：共生经济学的再出发
AI时代的亚当·斯密：共生经济学的再出发
Adam Smith in the Age of AI: A New Departure for Symbionomics
钱宏（Archer Hong Qian）
2025年9月21日 · 爱丁堡亚当·斯密墓地
提要
本文以爱丁堡亚当·斯密墓园为叙事起点，展开与这位经济学奠基人的跨时空对话。斯密的两部巨著《德操论》与《原富论》构成了道德情感与经济动机的“双螺旋”：前者强调共情与利他，后者揭示自利而利他的机制。然而，后继者却将其简化为“理性经济人”，导致现代经济学陷入周期性困境。
在AI重塑秩序的21世纪，必须超越这一局限，将人理解为“仨自组织人”——政治、经济、文化三维一体的交互主体共生人，才能成为社会可持续运行的基本单元。斯密提出的“看不见的手”与凯恩斯的“看得见的手”之外，如今人类正面临AI这只“第三只手”。它既可能成为资本的放大器，也可能在共生经济学框架下守护“经济健康黄金率”，为文明转折开辟新方向。
文章进一步提出，从“资本论”的分配逻辑走向“社区论”的共生逻辑，是未来文明的必然选择。这意味着八大转变：从理性经济人到仨自组织人，从产权到共生权，从GDP到GDE，从加减思维到乘除思维，从二元经济到三元共生经济，从特权浪费到普惠生活，从零和博弈到三零规则，从民族国家垄断资本到全球共生社区。
结尾呼应墓园场景：斯密用“看不见的手”开启市场社会，而AI与共生经济学正开启“生产回归生活、生活呈现生态、生态激励生命”的窄门。在AI时代，斯密不仅是经济学之父，更是共生思想的先行者，而我们每个人，都是肩负使命的“共生人”。
一、爱丁堡寻迹漫游
沿着爱丁堡的皇家大道，向海关大楼的方向走，访客会看到公众捐款集资建设的亚当·斯密塑像。同伴告诉我，矗立在圣吉尔斯大教堂外的斯密，身后是一把旧式犁，身旁是一个蜂巢，象征着农耕社会向商业社会和市场经济的过渡。他的左手捏着长袍，暗示他投注于学术生活，右手不怎么显眼，被称为 “看不见的手”，放在一个地球仪上，含蓄地提示着他内心愿景和身后世界性的声誉。
细雨轻敲爱丁堡的板砖路，亚当·斯密的雕像基座上，鲜花静静开着；Canongate教堂墓园的草坪上，那一块接一块小小的青铜提示牌上，铸着“ADAM SMITH”，仿佛仍在向我低语着他跨越时空的思想足迹。
找到专门用铁栏杆隔开的ADAM SMITH墓地，我弯身在栏杆外献上一朵黄玫瑰，不仅是对这位经济学奠基人表达温情与敬意，更是试图与斯密先生展开一场跨越两个半世纪的心灵对话：
如果斯密身处今日——一个充分主权在民、人工智能重塑秩序的时代，他会如何看待人类的经济行为与社会生活？
这一刻，我感受到亚当·斯密的思想不仅属于18世纪——一个在相对和平的大不列颠从农耕文明走向工商与现代政治文明的发轫时代；同时也属于21世纪——一个充满不确定性的信息技术不断迭代、组织形态持续创新、生命与生活方式重新选择的关键时刻。
这里，正是“再出发”的原点。
二、从两部巨著到“仨自组织人”
斯密留给人类的，是两部不朽之作：
1759年，《德操论》（The Theory of Moral Sentiments）：揭示了“共情—利他”的恊和学机制。斯密告诉世人，人类不是孤立的个体，而是彼此相连、能够感同身受的生命，而生命非独存又具适宜性，连接着他物、他事、他人成自组织行为，凡事都在交互主体共生中循环壮大。
1776年，《原富论》（An Inquiry into the Nature and Causes of the Wealth of Nations）：发现并肯定自利而利他的动力学机制，因为生命本自具足又非独存，自组织连接他人、他事、他物行为，一切都在交互主体共生中平衡繁荣他指出，个体逐利并非恶，而能在整体中汇聚为繁荣。
这两部书一柔一刚，构成了斯密思想的“双螺旋”：道德情感的约束与经济动机的释放。值得一提的是，1776年也是瓦特发明蒸汽机的年份发，而且还爆发了美国独立战争。斯密对经济运作的总结在后世演变成劳动分工、市场经济、自由贸易等社会生活方式的基本规则。可以说，斯密之后任何人的生活都深受他的影响，也因此，当现状不甚理想，未来不再确定，人们也会回看斯密这个了解和衡量人类政治、经济、文化行为的思维原点。
然而，传统经济学的后继者，却往往只继承了“理性经济人”的单一假设，把人简化为追逐利益的计算器，平添出今日经济学世纪困境——不仅需要超越了马克思的“资本论”和皮凯蒂的21世纪“资本论”矫枉过正的诸般情愫和燥动，也亟需超越哈耶克自由市场（特别是全球自由贸易悖论）和凯恩斯的政府操纵（尤其是主权高于人权的国家）“周期性世纪钟摆”困境！
其实，斯密对当时英国农业生产具有的高度确定性以及由此而来的和平秩序，给予了高度关注与肯定，并提出了财富增长的三个要素，他说：“除了和平、便利的税收，以及过得去的司法（peace, easy taxes, and a tolerable administration of justice）之外，把一个落后国家变成繁荣的国家，就不再需要别的什么了。”今天，世界发达的工业国家，同时依然具有代表“生产回归生活、生活呈现生態、生態激励生命”的发达的农耕文明根基。正是针对这种常情，我不揣冒昧地提出了Symbionomics（共生经济学）的事工！
18世纪的英国，政府重商主义盛行，同时也遭遇经济动能不足的问题，斯密肯定个人自由的“原富”思想和瓦特蒸汽机的发明，分别在伦理和物理层面解决得以解决。据说，皮特首相——就是那位说穷人的破房子“风能进，雨能进，国王不能进”的小玻特首相——曾多次与斯密见面。一次斯密到场较晚，所有人都从座位上站起来迎接他，“请坐，先生们。” 斯密说。而小皮特回答说，“不，我们会一直站着，先生不坐，学生们怎么能坐呢？”
在AI（理性工具）—TRUST（组织形態）—LIFE（生命生活）交互作用的21世纪，我们必须将“德操”与“原富”进一步恊和起来，超越单纯经济学思维方式，把所谓经济活动中的人，看作一个整体行为体，回答什么才是神创生命“充分必要”的发生学（Genetics）—动力学（Dynamics）—恊和学（Synergy）？
这就是，将“理性经济人”历史逻辑丰富为更具真实性的“仨自组织人”：呈现自利动机与恊和格局生態行为整合（和合二仙）起来的政治自组织人、经济自组织人、文化自组织人三位一体的交互主体共生（权能）人——仨自组织人或直言共生人——是任何社会可持续运行的基本单元。
三、AI：第三只手
亚当·斯密提出了“看不见的手”，用以揭示市场的自发调节机制——也就是所谓“新教伦理与资本主义精神”（马克斯·韦伯），却也引发了19世纪马克思《资本论》与皮凯蒂《21世纪资本论》的反拨；二十世纪的凯恩斯主义补充了一只“看得见的手”，强调政府干预在稳定经济中的作用，却可能引发哈耶克“通往奴役之路”的警告。
基于“和实生物，同则不继”，而且生生之德（大德曰生）、位位之道（大宝曰位）的古老智慧，如果AI只是被资本利用，它将沦为“增长率的放大器”；如果AI被嵌入共生经济学的机制，它则可能成为健康黄金率的守护者——既不让人类沉溺于无限追逐的焦虑，也不让文明走向耗竭性的毁灭。
而在今日的AI时代，我们正面对着一只前所未有的“第三只手”：它能计算、优化，带来惊人的效率，又能预测、操控、垄断和吞噬资源，将人类从职场劳动中解放或驱赶出来；但也可能促成跨主体、跨文明的交互共生。
AI，不仅是技术工具，更是文明走向的转折。为此，我们需要继互联网解决信息对称问题、物联网解决万物感应问题之后，创建一个孞態网（MindsNetwork）解决“AI（理性工具）—TRUST（组织形態）—LIFE（生命生活）”念力奖抑机制，以作为生活方式创新与再选择的基础设施。
共生经济学（Symbionomics）：回到亚当斯密再出发，从理性经济人到仨自组织人——政治经济文化三位一体共生人！Symbionomics: Returning to Adam Smith for a New Departure—From Homo Economicus to the Triple Self-Organizing Human: A Political–Economic–Cultural Symbiont!
四、从资本论到社区论：八大转变
站在长眠于Canongate教堂墓园的“ADAM SMITH”足迹前，我再次想到：过去两个世纪，人类文明主要行走在“资本论”的路径上，以分配逻辑为核心；未来两个世纪，人类必须转向“社区论”的路径，以共生逻辑为核心。
基于2010年6月8日在上海社科院经济研究所《将共生法则引入经济学基础理论》报告，以及2014年笔者和诺奖得主菲尔普斯（2006）在上海交大对话的提纲《从“经济增长黄金率”到“经济健康黄金率”》，最后从8个方面叙述了共生经济学(Symbionomics）的不同于现行经济的特征。即“经济健康黄金率”，将导出共生经济学“从资本论的分配经济学，到社区论的共生经济学”的八大转变：
1. 从“理性经济人假设”的投资－消费社会 → “组织共生人假设”的仨自组织人社会：
基于“三大生命自组织力与外连接自平衡力”的充要条件，迈向生态－生产（含人自身生产）－生活恊和互助的新型社会形态。
2. 从产权理论 → 共生权理论（Symbiorights）：
超越“公有制/私有制”、“政府管制/市场自由”的两难，建立共生经济学的全新权利框架。
3. 从GDP → GDE（Gross Domestic Energy）：
以能效/能耗为参量，重建国民生产效能统计方法，扩展到自然、社会、家庭、社区、企业、政府六大资产负债表的综合考量。
4. 从加减思维 → 乘除思维；从赎罪上天堂 → 赎福得共生：
教育由学科化职业技能，转向“三本通学教育”——发现本心、成就本事、守住本分。
5. 从“市场经济—政府经济”二元摇摆 → “市场—政府—社区经济”三元共生：
? 市场经济：有效用边际，利润最大化；
? 政府经济：有绝对边界，公共产品最优化；
? 社区经济：零边际成本，休养生息最惠化。
6. 从特权浪费 → 普惠生活方式：
借助区块-共生链，把仨自组织人共享交易成果落实在生产、消费、确权全过程，推动健康、简约、尊严的普惠生活方式。
7. 从零和博弈 → 三零规则（零关税、零壁垒、零歧视）：
倡导全球供应链、产业链、价值链重组的新秩序，跨越修昔底德陷阱，化解精英主义与民粹主义操纵。
8. 从民族国家垄断资本 → 全球共生社区：
在通讯全开放、资源全自足、运载全覆盖的零边际成本条件下，推动《全球共生公约》、联合国改革与“全球共生理事会”的成立。
这八大转变，不仅是经济学的更新，更是人类文明的自我拯救。
五、墓园的回音
时至今日，当我抚摸着刻有依旧闪着金光的“ADAM SMITH”的墓碑时，心中浮现出一句话：
斯密用“看不见的手”开启了市场社会的大门；而AI与共生经济学，正开启着“生产回归生活、生活呈现生態、生態激励生命”的下一道“窄门”。
在AI时代，亚当·斯密不再只是经济学之父，而是共生思想的先行者。
而我们每一个人，都是新的“共生人”，肩负着把“增长率”转化为“健康黄金率”的使命。
注脚
1. 亚当·斯密与德操论
Adam Smith, The Theory of Moral Sentiments, 1759. 斯密在本书中提出“共情—利他”概念，强调人类行为不仅由自利驱动，也受到道德感和社会感的制约，为共生经济学的伦理基础提供理论支撑。
2. 原富论与经济动力学
Adam Smith, An Inquiry into the Nature and Causes of the Wealth of Nations（1776），恢复严复《原富论》译名，避免“国富论”国大于民的误判。书中“看不见的手”概念为现代市场机制提供基础，但传统经济学对“理性经济人”假设的延伸忽略了多维社会协作和生命自组织连接的原意。
3. 仨自组织人（Political, Economic, Cultural Self-organizing Individuals）
“仨自组织人”概念由笔者提出，用以描述个体在政治、经济、文化三维中自组织、自协作、自治理的能力。参见 Archer Hong Qian, Symbionomics: 21st Century Organizational Behavior and Economic Health, 2025.
4. GDE（Gross Domestic Energy）指数
GDE指数由共生经济学提出，用能量（孞息）效率/能耗取代传统GDP增值测量，兼顾自然、社会、家庭、社区、企业、政府六大资产负债表。概念参考：Archer Hong Qian, ibid., Ch.3.
5. 三本通学教育
该教育模式包括：发现本心（身心灵健康教育）、成就本事（博雅通识觉知教育）、守住本分（全人格教育），旨在克服文化惯性与惰性，实现个体在三维自组织中的健康发展。
6. 共生权（Symbiorights）
共生权理论超越传统产权理论和自由主义经济学框架，将个体、组织、社会权利纳入协作-共生网络中。参见 Archer Hong Qian, ibid., Ch.2.
7. 成本收益消长呈反比例定律与资源生产率
指经济、社会、生态系统中资源投入与产出效率的非线性关系，强调边际成本递减和能量/资源优化配置，基础可参考现代生态经济学与能量分析文献：Georgescu-Roegen, The Entropy Law and the Economic Process, 1971.
8. 区块-共生链
利用区块链技术实现“仨自组织人”的生产、消费、确权全过程透明化与共享化，是共生经济学对信息技术赋能社会的新实践。
9. 三零规则（Zero Tariff, Zero Barrier, Zero Discrimination）
该规则旨在全球供应链、产业链、价值链重组中消除国界、种族、制度对公平交易的障碍，借鉴康德“永久和平”理论及现代全球化贸易秩序。
10. 全球共生公约与全球共生理事会
提议建立超主权、超地缘、超文明的国际治理机构，以化解文明冲突、降低交易成本并推动跨文明协作，具体框架参见 Archer Hong Qian, ibid., Ch.8.
Adam Smith in the Age of AI: A New Departure for Symbionomics
Archer Hong Qian
September 21, 2025 · Adam Smith’s Grave, Edinburgh
I. Meandering in Search of Smith in Edinburgh
Walking along Edinburgh’s Royal Mile toward the Customs House, visitors encounter the publicly funded statue of Adam Smith. A companion told me that the figure standing outside St. Giles’ Cathedral bears layered symbols: behind him an old plough, beside him a beehive—signifying the transition from agrarian society to a commercial society and market economy. His left hand gathers his robe, suggesting devotion to scholarly life; his less conspicuous right hand—the famed “invisible hand”—rests upon a globe, subtly hinting at his inner vision and his posthumous global renown.
As a fine rain tapped the city’s brick-laid streets, flowers quietly bloomed at the base of Smith’s statue. In the Canongate churchyard, small bronze plaques, each engraved with “ADAM SMITH,” dotted the lawn, as if still whispering to me the footprints of his thought across time.
Finding the sectioned-off grave of ADAM SMITH behind iron railings, I bent down outside the fence to lay a yellow rose—not only to offer warmth and respect to the founder of economics, but also to begin a dialogue of the heart across two and a half centuries:
If Smith were alive today—in an age of popular sovereignty and artificial intelligence reshaping the order—how would he view human economic behavior and social life?
In that instant, I felt that Adam Smith’s thought belongs not only to the eighteenth century—when a relatively peaceful Britain began its transition from agrarian civilization to commerce and modern political life—but also to the twenty-first century—a critical moment marked by rapid iterations in information technology, continual innovation in organizational forms, and renewed choices of life and lifestyle.
Here lies the point of “departure anew.”
II. From Two Masterpieces to the “Triple Self-Organizing Human”
Smith bequeathed to humanity two immortal works:
1759, The Theory of Moral Sentiments: unveiling the synergic mechanism of “empathy–altruism.” Smith taught that humans are not isolated individuals but interconnected beings capable of fellow-feeling; life is not solitary yet is inherently well-fitted, linking itself with things, events, and persons through self-organizing conduct—everything grows through cycles of intersubjective symbiosis.
1776, An Inquiry into the Nature and Causes of the Wealth of Nations: discovering and affirming the dynamics whereby self-interest benefits others. Because life is inherently endowed yet never isolated, it self-organizes connections with others and with the world; all thrives in balanced prosperity through intersubjective symbiosis. He showed that individual profit-seeking is not evil but can, in the whole, converge into prosperity.
These two books—one supple, one robust—constitute the “double helix” of Smith’s thought: the restraint of moral sentiments and the release of economic motives. It is worth noting that 1776 was also the year of Watt’s steam engine and of the American Revolution. Smith’s synthesis of economic operations evolved into the basic rules of social life—division of labor, market economy, and free trade. One can say that every life after Smith bears his imprint; thus, when the present disappoints and the future feels uncertain, we return to Smith as an origin point of thought.
Yet the successors of classical economics often inherited only the single assumption of “homo economicus,” reducing humans to calculators of gain—thereby compounding today’s great quandaries. We must go beyond Marx’s Capital and Piketty’s Capital in the Twenty-First Century with their corrective passions and agitations, and also transcend the “century-long pendulum” between Hayek’s free market (especially the paradoxes of global free trade) and Keynesian state manipulation (particularly in regimes where sovereignty is placed above human rights).
In fact, Smith paid careful attention to the high certainty of agricultural production in Britain and the peace it afforded, and he set forth three elements of prosperity: “Little else is requisite to carry a state to the highest degree of opulence but peace, easy taxes, and a tolerable administration of justice.” Today, the world’s advanced industrial nations still retain agrarian roots that signify “production returning to life, life revealing ecology, and ecology animating vitality.” In light of this perennial reality, I venture to propose the undertaking of Symbionomics.
In eighteenth-century Britain, mercantilism prevailed in government policy, yet the nation also faced the problem of insufficient economic momentum. Smith’s affirmation of individual liberty in The Wealth of Nations and Watt’s invention of the steam engine provided solutions—respectively on the ethical and the physical levels. It is said that Prime Minister Pitt—the younger, the very one who declared that a poor man’s cottage “may let in the wind, may let in the rain, but the King of England cannot enter”—met with Smith on several occasions. On one such occasion, Smith arrived rather late. As he entered, everyone rose from their seats to greet him. “Please be seated, gentlemen,” Smith said. To which young Pitt replied, “No, sir—we shall remain standing. If the teacher does not sit, how can the pupils dare to sit?”
In a twenty-first century shaped by the interaction of AI (rational tool), TRUST (organizational form), and LIFE (living existence), we must further reconcile Moral Sentiments and Wealth of Nations, moving beyond a merely economic mode of thinking. We must regard the human engaged in economic activity as an integral being, and answer what constitutes the genetic (genesis), dynamic, and synergic conditions sufficient and necessary for God-created life.
Thus, we enrich the historical logic of “homo economicus” into the more authentic Triple Self-Organizing Human: integrating self-interested motives with synergic ecological conduct—the political, economic, and cultural self-organizing person united as one intersubjective symbiotic (empowered) being. The Triple Self-Organizing Human—or simply the Symbiont Human—is the basic unit for any sustainably functioning society.
III. AI: The Third Hand
Adam Smith proposed the “invisible hand” to reveal the market’s spontaneous regulatory mechanism—later associated with what Max Weber called the “Protestant ethic and the spirit of capitalism.” This, however, provoked the counter-arguments of Marx’s Capital in the nineteenth century and Piketty’s Capital in the Twenty-First Century in our own. In the twentieth century, Keynes added a “visible hand,” emphasizing government’s stabilizing role—yet inviting Hayek’s warning of a “road to serfdom.”
Drawing on ancient wisdom—“harmony brings vitality, uniformity cannot endure,” and “the great virtue is life-giving; the great treasure is rightful position”—we may see: if AI is merely exploited by capital, it will degenerate into an amplifier of growth rates; if embedded within the mechanisms of Symbionomics, it can become guardian of the Health Golden Ratio—neither letting humanity drown in endless pursuit nor letting civilization slide toward exhausting ruin.
Today, in the age of AI, we confront an unprecedented third hand: it can compute and optimize, delivering astonishing efficiency; it can predict, manipulate, monopolize, and devour resources—liberating or driving humans out of workplaces. Yet it may also enable intersubjective and intercivilizational symbiosis.
AI is not merely a tool; it is a civilizational turning point. Therefore, after the Internet addressed information asymmetry and the Internet of Things enabled universal sensing, we must build a MindsNetwork (孞態网) to create reward-and-restraint mechanisms across AI (rational tool) – TRUST (organizational form) – LIFE (living existence), as infrastructure for lifestyle innovation and renewed choice.
IV. From Capital to Community: Eight Transformations
Standing over the resting place at Canongate where “ADAM SMITH” is inscribed, I thought again: over the past two centuries, human civilization followed the path of Capital, centered on distribution logic; over the next two centuries, we must turn to the path of Community, centered on symbiotic logic.
Building on my June 8, 2010 lecture at the Shanghai Academy of Social Sciences, “Introducing the Law of Symbiosis into the Foundational Theory of Economics,” and on my 2014 dialogue at Shanghai Jiao Tong University with Nobel laureate Edmund Phelps, “From the Golden Rule of Growth to the Golden Ratio of Economic Health,” I outline eight features that distinguish Symbionomics—rooted in the Health Golden Ratio—as a shift “from the distributive economics of Capital to the symbiotic economics of Community”:
From the “homo economicus” investment–consumption society → to a “symbiotic person” society of Triple Self-Organizing Humans:
Based on the sufficient and necessary conditions of life’s threefold self-organization and external self-balancing, advancing toward a new form of eco–production (including human self-production)–life synergy and mutual aid.From property-rights theory → to Symbiorights:
Transcending the public/private and state/market binary to establish a new rights framework within Symbionomics.From GDP → to GDE (Gross Domestic Energy):
Rebuilding national productivity statistics around energy efficiency/consumption, integrating the six balance sheets of nature, society, family, community, enterprise, and government.From additive/subtractive thinking → to multiplicative/divisive thinking; from atonement for heaven → to blessing through symbiosis:
Shifting education from narrow, discipline-based vocationalism to Threefold Integral Learning—discovering one’s true heart, achieving competence, and guarding one’s due measure.From the market–state pendulum → to market–state–community triadic symbiosis:
Market economy: marginal utility and profit maximization;
Government economy: absolute boundaries and optimization of public goods;
Community economy: near-zero marginal cost and preferential renewal of life.
From privileged waste → to a universal way of life:
Through blockchain–symbiosis chains, embed shared outcomes of production, consumption, and rights recognition for Triple Self-Organizing Humans, fostering a healthy, simple, and dignified universal lifestyle.From zero-sum games → to the Triple-Zero Rule (zero tariff, zero barrier, zero discrimination):
Advocating a new order for restructuring global supply, industrial, and value chains—crossing the Thucydides trap and neutralizing elitist/populist manipulations.From nation-state monopoly capital → to a Global Symbiotic Community:
Under open communications, resource self-sufficiency, and ubiquitous transport with near-zero marginal cost, promote a Global Symbiosis Convention, UN reform, and the establishment of a Global Symbiosis Council.
These eight transformations are not only an update of economics; they are the self-rescue of civilization.
V. Echoes Between Kindred Minds
Today, as I touched the tombstone still gleaming with the name “ADAM SMITH,” one sentence rose in my heart:
Smith opened the gate to market society with the “invisible hand”; AI and Symbionomics are opening the next “narrow gate” of production returning to life, life revealing ecology, and ecology animating vitality.
In the age of AI, Adam Smith is no longer merely the father of economics; he is a forerunner of symbiotic thought. And each of us is a new Symbiont Human, bearing the mission of transforming the “growth rate” into the Health Golden Ratio.
Notes
Adam Smith and The Theory of Moral Sentiments
Adam Smith, The Theory of Moral Sentiments (1759). Smith proposed the concept of empathy–altruism, emphasizing that human conduct is shaped not only by self-interest but also by moral and social sentiments—providing an ethical foundation for Symbionomics.
Wealth of Nations and Economic Dynamics
Adam Smith, An Inquiry into the Nature and Causes of the Wealth of Nations (1776). Restoring Yan Fu’s rendering “Yuan Fu Lun” (Inquiry into Wealth) avoids the misreading implied by “National Wealth.” The “invisible hand” underpins modern market mechanisms, but later extensions of the homo economicus model neglected Smith’s original insight into multidimensional cooperation and life’s self-organization.
Triple Self-Organizing Human (Political, Economic, Cultural)
Concept proposed by the author to describe the individual’s capacity for self-organization, collaboration, and self-governance across political, economic, and cultural dimensions. See Archer Hong Qian, Symbionomics: 21st Century Organizational Behavior and Economic Health, 2025.
GDE (Gross Domestic Energy) Index
Proposed by Symbionomics to replace GDP with measures of energy (vital breath) efficiency/consumption, incorporating six balance sheets—nature, society, family, community, enterprise, government. See ibid., Ch. 3.
Threefold Integral Learning
Comprising: discovering one’s true heart (mind–body–spirit health), achieving competence (liberal awareness education), and guarding one’s due measure (whole-person formation), designed to overcome cultural inertia and foster healthy development in triple self-organization.
Symbiorights
A theory of rights that transcends traditional property-rights and liberal economic frameworks by embedding individual, organizational, and social rights within networks of cooperation and symbiosis. See ibid., Ch. 2.
Inverse law of cost–benefit and resource productivity
Refers to the nonlinear relation between inputs and output efficiencies in economic, social, and ecological systems, emphasizing diminishing marginal costs and optimized energy/resource allocation. See Nicholas Georgescu-Roegen, The Entropy Law and the Economic Process, 1971.
Blockchain–Symbiosis Chain
Employing blockchain to render transparent—and share—the full processes of production, consumption, and rights recognition for Triple Self-Organizing Humans, as a new praxis of information technology empowering society.
Triple-Zero Rule (Zero Tariff, Zero Barrier, Zero Discrimination)
A rule intended to remove national, racial, and institutional obstacles to fair exchange in the reorganization of global supply, industrial, and value chains, drawing on Kant’s “perpetual peace” and the contemporary trade order.
Global Symbiosis Convention and Global Symbiosis Council
Proposals for supranational, supra-geopolitical, and supra-civilizational governance to reduce conflict, lower transaction costs, and promote cross-civilizational cooperation. See ibid., Ch. 8.