AI時代的亞當·斯密：共生經濟學的再出發

Adam Smith in the Age of AI: A New Departure for Symbionomics

錢宏（Archer Hong Qian）

2025年9月21日 · 愛丁堡亞當·斯密墓地

提要

本文以愛丁堡亞當·斯密墓園為敘事起點，展開與這位經濟學奠基人的跨時空對話。斯密的兩部巨著《德操論》與《原富論》構成了道德情感與經濟動機的“雙螺旋”：前者強調共情與利他，後者揭示自利而利他的機制。然而，後繼者卻將其簡化為“理性經濟人”，導致現代經濟學陷入周期性困境。

在AI重塑秩序的21世紀，必須超越這一局限，將人理解為“仨自組織人”——政治、經濟、文化三維一體的交互主體共生人，才能成為社會可持續運行的基本單元。斯密提出的“看不見的手”與凱恩斯的“看得見的手”之外，如今人類正面臨AI這隻“第三隻手”。它既可能成為資本的放大器，也可能在共生經濟學框架下守護“經濟健康黃金率”，為文明轉折開闢新方向。

文章進一步提出，從“資本論”的分配邏輯走向“社區論”的共生邏輯，是未來文明的必然選擇。這意味着八大轉變：從理性經濟人到仨自組織人，從產權到共生權，從GDP到GDE，從加減思維到乘除思維，從二元經濟到三元共生經濟，從特權浪費到普惠生活，從零和博弈到三零規則，從民族國家壟斷資本到全球共生社區。

結尾呼應墓園場景：斯密用“看不見的手”開啟市場社會，而AI與共生經濟學正開啟“生產回歸生活、生活呈現生態、生態激勵生命”的窄門。在AI時代，斯密不僅是經濟學之父，更是共生思想的先行者，而我們每個人，都是肩負使命的“共生人”。

一、愛丁堡尋跡漫遊

沿着愛丁堡的皇家大道，向海關大樓的方向走，訪客會看到公眾捐款集資建設的亞當·斯密塑像。同伴告訴我，矗立在聖吉爾斯大教堂外的斯密，身後是一把舊式犁，身旁是一個蜂巢，象徵着農耕社會向商業社會和市場經濟的過渡。他的左手捏着長袍，暗示他投注於學術生活，右手不怎麼顯眼，被稱為 “看不見的手”，放在一個地球儀上，含蓄地提示着他內心願景和身後世界性的聲譽。

細雨輕敲愛丁堡的板磚路，亞當·斯密的雕像基座上，鮮花靜靜開着；Canongate教堂墓園的草坪上，那一塊接一塊小小的青銅提示牌上，鑄着“ADAM SMITH”，仿佛仍在向我低語着他跨越時空的思想足跡。

找到專門用鐵欄杆隔開的ADAM SMITH墓地，我彎身在欄杆外獻上一朵黃玫瑰，不僅是對這位經濟學奠基人表達溫情與敬意，更是試圖與斯密先生展開一場跨越兩個半世紀的心靈對話：

如果斯密身處今日——一個充分主權在民、人工智能重塑秩序的時代，他會如何看待人類的經濟行為與社會生活？

這一刻，我感受到亞當·斯密的思想不僅屬於18世紀——一個在相對和平的大不列顛從農耕文明走向工商與現代政治文明的發軔時代；同時也屬於21世紀——一個充滿不確定性的信息技術不斷迭代、組織形態持續創新、生命與生活方式重新選擇的關鍵時刻。

這裡，正是“再出發”的原點。

二、從兩部巨著到“仨自組織人”

斯密留給人類的，是兩部不朽之作：

1759年，《德操論》（The Theory of Moral Sentiments）：揭示了“共情—利他”的恊和學機制。斯密告訴世人，人類不是孤立的個體，而是彼此相連、能夠感同身受的生命，而生命非獨存又具適宜性，連接着他物、他事、他人成自組織行為，凡事都在交互主體共生中循環壯大。

1776年，《原富論》（An Inquiry into the Nature and Causes of the Wealth of Nations）：發現並肯定自利而利他的動力學機制，因為生命本自具足又非獨存，自組織連接他人、他事、他物行為，一切都在交互主體共生中平衡繁榮他指出，個體逐利並非惡，而能在整體中匯聚為繁榮。

這兩部書一柔一剛，構成了斯密思想的“雙螺旋”：道德情感的約束與經濟動機的釋放。值得一提的是，1776年也是瓦特發明蒸汽機的年份發，而且還爆發了美國獨立戰爭。斯密對經濟運作的總結在後世演變成勞動分工、市場經濟、自由貿易等社會生活方式的基本規則。可以說，斯密之後任何人的生活都深受他的影響，也因此，當現狀不甚理想，未來不再確定，人們也會回看斯密這個思維原點。

然而，傳統經濟學的後繼者，卻往往只繼承了“理性經濟人”的單一假設，把人簡化為追逐利益的計算器，平添出今日經濟學世紀困境——不僅需要超越了馬克思的“資本論”和皮凱蒂的21世紀“資本論”矯枉過正的諸般情愫和燥動，也亟需超越哈耶克自由市場（特別是全球自由貿易悖論）和凱恩斯的政府操縱（尤其是主權高於人權的國家）“周期性世紀鐘擺”困境！

其實，斯密對當時英國農業生產具有的高度確定性以及由此而來的和平秩序，給予了高度關注與肯定，並提出了財富增長的三個要素，他說：“除了和平、便利的稅收，以及過得去的司法（peace, easy taxes, and a tolerable administration of justice）之外，把一個落後國家變成繁榮的國家，就不再需要別的什麼了。”今天，世界發達的工業國家，同時依然具有代表“生產回歸生活、生活呈現生態、生態激勵生命”的發達的農耕文明根基。正是針對這種常情，我不揣冒昧地提出了Symbionomics（共生經濟學）的事工！

在AI（理性工具）—TRUST（組織形態）—LIFE（生命生活）交互作用的21世紀，我們必須將“德操”與“原富”進一步恊和越來，超越單純經濟學思維方式，把所謂經濟活動中的人，看作一個整體行為體，回答什麼才是神創生命“充分必要”的發生學（Genetics）—動力學（Dynamics）—恊和學（Synergy）？

這就是，將“理性經濟人”歷史邏輯豐富為更具真實性的“仨自組織人”：呈現自利動機與恊和格局生態行為整合（和合二仙）起來的政治自組織人、經濟自組織人、文化自組織人三位一體的交互主體共生（權能）人——仨自組織人或直言共生人——是任何社會可持續運行的基本單元。

三、AI：第三隻手

亞當·斯密提出了“看不見的手”，用以揭示市場的自發調節機制——也就是所謂“新教倫理與資本主義精神”（馬克斯·韋伯），卻也引發了19世紀馬克思《資本論》與皮凱蒂《21世紀資本論》的反撥；二十世紀的凱恩斯主義補充了一隻“看得見的手”，強調政府干預在穩定經濟中的作用，卻可能引發哈耶克“通往奴役之路”的警告。

基於“和實生物，同則不繼”，而且生生之德（大德曰生）、位位之道（大寶曰位）的古老智慧，如果AI只是被資本利用，它將淪為“增長率的放大器”；如果AI被嵌入共生經濟學的機制，它則可能成為健康黃金率的守護者——既不讓人類沉溺於無限追逐的焦慮，也不讓文明走向耗竭性的毀滅。

而在今日的AI時代，我們正面對着一隻前所未有的“第三隻手”：它能計算、優化，帶來驚人的效率，又能預測、操控、壟斷和吞噬資源，將人類從職場勞動中解放或驅趕出來；但也可能促成跨主體、跨文明的交互共生。

AI，不僅是技術工具，更是文明走向的轉折。為此，我們需要繼互聯網解決信息對稱問題、物聯網解決萬物感應問題之後，創建一個孞態網（MindsNetwork）解決“AI（理性工具）—TRUST（組織形態）—LIFE（生命生活）”念力獎抑機制，以作為生活方式創新與再選擇的基礎設施。

四、從資本論到社區論：八大轉變

站在長眠於Canongate教堂墓園的“ADAM SMITH”足跡前，我再次想到：過去兩個世紀，人類文明主要行走在“資本論”的路徑上，以分配邏輯為核心；未來兩個世紀，人類必須轉向“社區論”的路徑，以共生邏輯為核心。

基於2010年6月8日在上海社科院經濟研究所《將共生法則引入經濟學基礎理論》報告，以及2014年筆者和諾獎得主菲爾普斯（2006）在上海交大對話的提綱《從“經濟增長黃金率”到“經濟健康黃金率”》，最後從8個方面敘述了共生經濟學(Symbionomics）的不同於現行經濟的特徵。即“經濟健康黃金率”，將導出共生經濟學“從資本論的分配經濟學，到社區論的共生經濟學”的八大轉變：

1. 從“理性經濟人假設”的投資－消費社會 → “組織共生人假設”的仨自組織人社會：

基於“三大生命自組織力與外連接自平衡力”的充要條件，邁向生態－生產（含人自身生產）－生活恊和互助的新型社會形態。

2. 從產權理論 → 共生權理論（Symbiorights）：

超越“公有制/私有制”、“政府管制/市場自由”的兩難，建立共生經濟學的全新權利框架。

3. 從GDP → GDE（Gross Domestic Energy）：

以能效/能耗為參量，重建國民生產效能統計方法，擴展到自然、社會、家庭、社區、企業、政府六大資產負債表的綜合考量。

4. 從加減思維 → 乘除思維；從贖罪上天堂 → 贖福得共生：

教育由學科化職業技能，轉向“三本通學教育”——發現本心、成就本事、守住本分。

5. 從“市場經濟—政府經濟”二元搖擺 → “市場—政府—社區經濟”三元共生：

• 市場經濟：有效用邊際，利潤最大化；

• 政府經濟：有絕對邊界，公共產品最優化；

• 社區經濟：零邊際成本，休養生息最惠化。

6. 從特權浪費 → 普惠生活方式：

藉助區塊-共生鏈，把仨自組織人共享交易成果落實在生產、消費、確權全過程，推動健康、簡約、尊嚴的普惠生活方式。

7. 從零和博弈 → 三零規則（零關稅、零壁壘、零歧視）：

倡導全球供應鏈、產業鏈、價值鏈重組的新秩序，跨越修昔底德陷阱，化解精英主義與民粹主義操縱。

8. 從民族國家壟斷資本 → 全球共生社區：

在通訊全開放、資源全自足、運載全覆蓋的零邊際成本條件下，推動《全球共生公約》、聯合國改革與“全球共生理事會”的成立。

這八大轉變，不僅是經濟學的更新，更是人類文明的自我拯救。

五、墓園的回音

時至今日，當我撫摸着刻有依舊閃着金光的“ADAM SMITH”的墓碑時，心中浮現出一句話：

斯密用“看不見的手”開啟了市場社會的大門；而AI與共生經濟學，正開啟着“生產回歸生活、生活呈現生態、生態激勵生命”的下一道“窄門”。

在AI時代，亞當·斯密不再只是經濟學之父，而是共生思想的先行者。

而我們每一個人，都是新的“共生人”，肩負着把“增長率”轉化為“健康黃金率”的使命。

註腳

1. 亞當·斯密與德操論

Adam Smith, The Theory of Moral Sentiments, 1759. 斯密在本書中提出“共情—利他”概念，強調人類行為不僅由自利驅動，也受到道德感和社會感的制約，為共生經濟學的倫理基礎提供理論支撐。

2. 原富論與經濟動力學

Adam Smith, An Inquiry into the Nature and Causes of the Wealth of Nations（1776），恢復嚴復《原富論》譯名，避免“國富論”國大於民的誤判。書中“看不見的手”概念為現代市場機制提供基礎，但傳統經濟學對“理性經濟人”假設的延伸忽略了多維社會協作和生命自組織連接的原意。

3. 仨自組織人（Political, Economic, Cultural Self-organizing Individuals）

“仨自組織人”概念由筆者提出，用以描述個體在政治、經濟、文化三維中自組織、自協作、自治理的能力。參見 Archer Hong Qian, Symbionomics: 21st Century Organizational Behavior and Economic Health, 2025.

4. GDE（Gross Domestic Energy）指數

GDE指數由共生經濟學提出，用能量（孞息）效率/能耗取代傳統GDP增值測量，兼顧自然、社會、家庭、社區、企業、政府六大資產負債表。概念參考：Archer Hong Qian, ibid., Ch.3.

5. 三本通學教育

該教育模式包括：發現本心（身心靈健康教育）、成就本事（博雅通識覺知教育）、守住本分（全人格教育），旨在克服文化慣性與惰性，實現個體在三維自組織中的健康發展。

6. 共生權（Symbiorights）

共生權理論超越傳統產權理論和自由主義經濟學框架，將個體、組織、社會權利納入協作-共生網絡中。參見 Archer Hong Qian, ibid., Ch.2.

7. 成本收益消長呈反比例定律與資源生產率

指經濟、社會、生態系統中資源投入與產出效率的非線性關係，強調邊際成本遞減和能量/資源優化配置，基礎可參考現代生態經濟學與能量分析文獻：Georgescu-Roegen, The Entropy Law and the Economic Process, 1971.

8. 區塊-共生鏈

利用區塊鏈技術實現“仨自組織人”的生產、消費、確權全過程透明化與共享化，是共生經濟學對信息技術賦能社會的新實踐。

9. 三零規則（Zero Tariff, Zero Barrier, Zero Discrimination）

該規則旨在全球供應鏈、產業鏈、價值鏈重組中消除國界、種族、制度對公平交易的障礙，借鑑康德“永久和平”理論及現代全球化貿易秩序。

10. 全球共生公約與全球共生理事會

提議建立超主權、超地緣、超文明的國際治理機構，以化解文明衝突、降低交易成本並推動跨文明協作，具體框架參見 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 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 (孞態網) 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”:

1. 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.

2. From property-rights theory → to Symbiorights:
   Transcending the public/private and state/market binary to establish a new rights framework within Symbionomics.

3. 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.

4. 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.

5. 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.

6. 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.

7. 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.

8. 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

1. 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.

2. 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.

3. 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.

4. 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.

5. 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.

6. 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.

7. 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.

8. 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.

9. 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.

10. 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.