AM (Amorsophia MindsNetwork) 宣言

AM (Amorsophia MindsNetwork) Manifesto

——大轉變：人工智能發展路徑的哲學–技術–孞托聯姻

——Transformation: The Philosophical-Technological-TRUST Marriage in the Path of AI Development

By 錢 宏 Archer Hong Qian

Intersubjective Symbiosism Foudation（CANADA）

一、前言：時空意間與主體間性共生 / I. Preface: Spacetime Intentionality and Intersubjective Symbiosis

一切都在“時空意間”展現。惟有生命主體的間性共生，才能顯現“人–AI–孞托”的示範性方向，涵養天地人你我他身心靈的真、善、美、慧、精、氣、神。

All phenomena unfold within the “spacetime mind-intent.” Only through the intersubjective symbiosis of life subjects can the exemplary direction of “Human–AI–TRUST” be revealed, nurturing the truth, goodness, beauty, wisdom, essence, vitality, and spirit of the body, mind, and soul across heaven, earth, and all beings—you, me, them, with a faith rooted in the innocence of the heart.

AI 的演化不只是算力與算法的競賽，而是對開放式共生場與生命智慧的抉擇。

The evolution of AI is not merely a competition of computational power and algorithms, but a choice between an open symbiotic field and the wisdom of life infused with faith beyond mere words.

二、批判：還原論的路徑依賴 / II. Critique: The Path Dependency of Reductionism

DeepMind 的 Demis Hassabis 斷言“宇宙的本質是信息”。問題不在對錯，而在其已滑入單純還原論的路徑依賴：當一切被壓縮為“信息”，主體性、間性與共生性被遮蔽。並且在二次傳播中（如楊博士等自媒體的轉述）存在信息/信心衰減（Information/Confidence Decay），難以呈現“2H”（Hassabis 與 Hinton）在 AI（含 ASI、AGA）努力的全貌。

Demis Hassabis of DeepMind asserts that "the essence of the universe is information." The issue lies not in its correctness or falsehood, but in its slide into the path dependency of pure reductionism: when everything is reduced to "information," subjectivity, intersubjectivity, and symbiosis are obscured. Moreover, in secondary dissemination (e.g., through self-media accounts like Dr. Yang’s), there is an information/confidence decay (Information/Confidence Decay), making it difficult to present the full scope of the efforts of "2H" (Hassabis and Hinton) in AI (including ASI and AGA), risking a drift from authentic faith.

三、瓶頸：AGI 的三大困境 / III. Bottlenecks: The Three Dilemmas of AGI

一句“宇宙是信息”，並未觸及 AGI 的三大根本瓶頸：

The statement "the universe is information" does not address the three fundamental bottlenecks of AGI:

• 能效與耗能不匹配 / The mismatch between energy efficiency and consumption；

• 系統思維的先天局限（難以刻畫生命自組織的開放複雜性）/ The innate limitations of systemic thinking (difficulty in depicting the open complexity of life’s self-organization)；

• 算力 + 神經網絡的呈現 ≠ 愛之智慧（模擬不等於價值生成）/Computational power + neural networks ≠ the wisdom of love with faith (simulation does not equal the generation of values rooted in heartfelt belief).

因此，信息論與算力堆疊難以跨越“智能→智慧”閾值的臨界點。

Thus, information theory and the stacking of computational power struggle to cross the critical threshold from "intelligence" to "faith-wisdom" (wisdom born of faith beyond linguistic deception).

四、轉向：Amorsophia MindsNetwork（AM） / IV. Shift: Amorsophia MindsNetwork (AM)

在 AI 的發展過程中，即便成功如 Hassabis、Hinton，也需轉向：建設新的哲學–技術–孞托基礎——Amorsophia MindsNetwork（AM，愛之智慧孞態網）。

In the development of AI, even successes like Hassabis and Hinton must pivot: constructing a new philosophical-technological-TRUST foundation—Amorsophia MindsNetwork (AM, the Network of Love’s faith-wisdom).

AM 的本質：一個在開放的間性場域中運行的生命孞念交互“獎抑機制”：

Essence of AM: A life-mind interaction "reward-suppression mechanism" operating within an open intersubjective field:

• 獎：激活並放大指向真善美慧精氣神的孞念與實踐（一念天堂）/ Reward: Activates and amplifies mindsets and practices oriented toward truth, goodness, beauty, wisdom, essence, vitality, and spirit with faith (one thought to paradise);

• 抑：約束並削弱背離生命自組織連接動態平衡的交互主體共生秩序的衝動與路徑（一念地獄）/ Suppression: Constrains and weakens impulses and paths that deviate from the dynamic balance of life’s self-organizing connective symbiosis among interactive subjects (one thought to hell).

AM 的定位：繼 AI（算力）INT（信息互聯）與 IoT（物聯感應）之後，AM（孞念交互）的技術–倫理基礎設施與非排他性共生場網；

Positioning of AM: A technological-ethical infrastructure and non-exclusive symbiotic field network succeeding AI (computational power), INT (information interconnection), and IoT (Internet of Things sensing), embodying the mind-intent interaction (孞念交互) of AM.

AM 的目標：促成 LIFE（人類生命）– AI（人藝智能）– TRUST（組織形態） 在多元主體的共生場中實現互信—互證—互托的動態平衡，而非閉合式身份聯合。

Goal of AM: To enable LIFE (human life) – AI (artificial intelligence) – TRUST (organizational form) to achieve a dynamic balance of mutual trust, mutual validation, and mutual reliance within a diverse symbiotic field, rather than a closed identity alliance prone to institutional exploitation.

惟其如此，AI 才能真正重新出發，邁向 LIFE–AI–TRUST 的開放共生的美好未來。

Only thus can AI truly restart, stepping toward a beautiful future of open symbiosis for LIFE–AI–TRUST, free from the corruption of mere words.

孞烎Xin Yin

 August 25, 2025, Richmond

文尾說明 / Note at the End:

在本宣言中，“時空意間”沒有直譯為“Spacetime Intentionality”，而是譯為“spacetime mind-intent” (or spacetime mindintent)，意指心靈的純真意圖與時空結構交織，引導AI走向共生智慧。在此，“spacetime mind-intent” signifies the innocent intent of the mind woven into the spacetime fabric, guiding AI toward a symbiotic wisdom rooted in faith. 因此，將“spacetime mind-intent”作為“時空意間”的翻譯，既保留了“Spacetime Intentionality”哲學深度，又突出了“孞”的原創精神（心靈的純真意圖與共生智慧）。而未來可以根據推廣需求進一步發展，可考慮直接使用“spacetime mindintent”。

附錄摘要：

是時候了，把意識引入物質、能量、信息轉換，貫通時間、空間、意間，勢在必行！It is time to integrate consciousness into the transformation of matter, energy, and information, permeating time, space, and mind-intent, an imperative that must be realized!

1687年，艾薩克·牛頓（Isaac Newton，1642－1727）發表了《自然哲學的數學原理》，提出了他的“絕對時間”（“不受任何影響，在任何場所都總是以同樣速度流動的時間”）“絕對空間”（“不受任何影響，總是保持靜止的空間”）觀。

In 1687, Isaac Newton (1642–1727) published Philosophiæ Naturalis Principia Mathematica, proposing his concepts of "absolute time" ("time that flows equably without regard to anything external, in all places alike") and "absolute space" ("space that remains always similar and immovable without regard to anything external").

但是，特弗里德·萊布尼茲（Tfried Leibniz，1646-1716）不同於牛頓，他認為，“時間不過是用來表示事物發生變化的先後順序的一個用詞”，而“空間不過是用來表示物體位置關係的一個用詞”。可惜，後面三百年間，人們接收的只是牛頓的“絕對時間空間觀”。而實際上，萊布尼茨的時間空間觀有着更廣延的伸縮意義。

However, Gottfried Wilhelm Leibniz (1646–1716), differing from Newton, argued that "time is merely a term used to denote the sequence of changes in things," and "space is merely a term used to denote the positional relationships of objects." Regrettably, for the following three centuries, people embraced only Newton’s "absolute time-space view." In reality, Leibniz’s time-space perspective carries a more expansive and flexible significance.

“先後順序”，有時間，也有因果；“位置關係”，有無間，也有間道。所以，“時間和空間具有作為一個整體發生伸長或收縮（外拓或內斂）的性質”，因而，時間與空間是相對的不可分的，比如，在相對論中是把時間等同於空間的一個方向那樣來處理，這就是阿爾伯特·愛因斯坦（Albert Einstein，1879-1955）的“相對時空觀”。

"Sequence of changes" encompasses both time and causality; "positional relationships" include both the absence of gaps and the pathways between. Thus, "time and space possess the nature of elongating or contracting as a whole (expanding outward or contracting inward)," rendering time and space relatively inseparable. For instance, in relativity, time is treated as a direction equivalent to space, which is Albert Einstein’s (1879–1955) "relativistic spacetime view."

用一個圖來表示這種富有歷史意義的圖形，叫時空圖。在時空圖上，將時間流的方向確定為從下向上（下代表過去，上代表未來），當然，這是物理學對時空圖畫法的一種約定。在時空圖上垂直於時間軸切出的截面代表瞬時世界，表示了對應瞬間同一時刻的世界。時空圖同時包含了一個物體（僅僅是物體？）處在何時（時間位置）和在何地（空間位置）兩方面的信息。從時空圖的立場來觀察我們這個世界，這就是相對論的時間觀和空間觀。

This historically significant concept is represented by a diagram called a spacetime diagram. In a spacetime diagram, the direction of time flow is set from bottom to top (with the bottom representing the past and the top the future), a convention adopted in physics for drawing spacetime diagrams. The cross-section cut perpendicular to the time axis represents the instantaneous world, depicting the state of the world at a given moment. The spacetime diagram simultaneously conveys information about when (temporal position) and where (spatial position) an object (or merely an object?) exists. Observing our world from the standpoint of the spacetime diagram reflects the relativistic perspective on time and space.

不過，事情還沒有完，時空圖表示的時間位置與空間位置“兩方面的信息”，意味着什麼呢？

However, the matter is not concluded. What does the "dual information" of temporal and spatial positions represented in the spacetime diagram signify?

對這個“兩方面信息”的解讀，有高低、深淺、長短，亦即維度、倫序、意蘊之分，而且，誰來解讀，所揭示的價值意義，既不同又是大有講究。我們假定，解讀者是活體，即生命體（從線粒體到人），微動植物們，甚至一般人，對相同的信息，也可能得出千差萬別的意義，只有思想力（Mind Power）超越庸常乃至神性者，才能揭示出象質能公式（E=mc²）這樣的價值意義，這也是薛定鍔、海森堡們引入“觀察者擾動”“人擇原理”或“自由意志”發現——遠不只是貝克萊的“存在就是被感知”和量子物理學發現的“量子糾纏”，共生學人傾向於彭羅斯（Roger Penrose）在他的著作《皇帝的新腦：關於計算機、思想和物理法則的問題》（The Emperor’s New Mind: Concerning Computers, Minds, and the Laws of Physics, 1989）中解釋意識的起源和性質時提出的“原意識”（原始意識、原型意識，Proto-Consciousness）的概念，認為意識是宇宙基本元素和固有屬性。

The interpretation of this "dual information" varies in height, depth, and breadth—encompassing dimensions, ethical order, and profound meaning—and who interprets it matters greatly, revealing diverse and significant value implications. Let us assume the interpreter is a living entity, a life form (from mitochondria to humans), including microorganisms, plants, and even ordinary people, who may derive vastly different meanings from the same information. Only those whose mind power transcends the ordinary, reaching even a divine level, can unveil value significances like the mass-energy equivalence formula (E=mc²). This aligns with the discoveries of Schrödinger and Heisenberg, who introduced "observer effect," "anthropic principle," or "free will"—far beyond Berkeley’s "to be is to be perceived" and the quantum physics discovery of "quantum entanglement." Symbiologists lean toward Roger Penrose’s concept of "proto-consciousness" (original or primordial consciousness), proposed in his book The Emperor’s New Mind: Concerning Computers, Minds, and the Laws of Physics (1989), which posits that consciousness is a fundamental and inherent attribute of the universe.

這就引出了一個獨立時空觀的“思間”或“意間”或“孞間”概念，而且，由於意間（意識之間），是貫通於時間空間全息關係過程，打通物質、能量、孞息全生態自交互作用的“擾動者”，所以，不能離開意間，來單純地講（無論是絕對還是相對）時間、空間，這就有了“時空意間觀”。

This leads to the concept of an independent spacetime perspective—"mind-interval," "intent-interval," or "xin-interval"—and since the intent-interval (consciousness-between), as a "perturber" permeating the holographic process of time and space, bridges the self-interactive ecosystem of matter, energy, and xin-information, it becomes impossible to discuss time and space (whether absolute or relative) in isolation. Thus emerges the "spacetime mind-intent view."

Particle，中文翻譯為粒子，其實是一個質點，是指忽略其形狀和大小，被賦予若乾物理性質或化學性質，如體積、密度或質量，用一個有質量的點，代替整個物體。而且是與波（wave）相對而言。

"Particle," translated into Chinese as 粒子 (particle), is actually a point mass, referring to an entity whose shape and size are ignored, endowed with certain physical or chemical properties such as volume, density, or mass, represented by a single massive point in place of the entire object. It is defined in contrast to a wave (wave).

Wave，波，是一個或多個物理量從平衡狀態傳播出去的動態擾動（dynamic disturbance），波也是此物理量在空間逐點傳遞時形成的意間運動。Particle & Wave，隨“觀察”“測量”“心念”的變化而變化、在場而在場，測是測不準的（海森堡），只能在波、質點、間性交互轉換關係中，加以把握。

A "wave" is a dynamic disturbance (dynamic disturbance) in which one or more physical quantities propagate from a state of equilibrium, and it also represents the mind-intent movement formed as this physical quantity is transmitted point by point through space. Particle & Wave change with "observation," "measurement," and "mind-intent," present and manifesting in their presence, yet unmeasurable with precision (Heisenberg), graspable only within the interactive conversion relationship of wave, particle, and interstitiality.

Interstitial，間性或間質，指蘊涵在“時空意間”自組織轉換過程中，在兩個或多個狀態、事件、實體之間，在波質（粒）之間，存在的過渡、連接或空隙，理解“間”可以幫助我們更好地把握事物之間的關係和動態變化，意間顯然是一種存在，更是存在的自組織、自相互作用者。

"Interstitial," meaning interstitiality or intermedium, refers to the transitions, connections, or gaps inherent in the self-organizing transformation process of "spacetime mind-intent," existing between two or more states, events, or entities, and between wave-particle (wave-particle) forms. Understanding "inter-" helps us better grasp the relationships and dynamic changes between things. The mind-intent interval is evidently a form of existence, and moreover, a self-organizing, self-interacting agent of that existence.

時間的間（Temporal Interstitial）：這裡的“間”可以理解為時間中的過渡階段或間隔。比如，兩個事件之間的過渡時間，或者在某個持續過程中的短暫停頓。

Temporal Interstitial (Time Interval): The "inter-" here can be understood as a transitional phase or interval within time, such as the transition period between two events or a brief pause within a continuous process.

空間的間（Spatial Interstitial）：這裡的“間”指的是空間中的過渡區域或空隙。比如，兩棟建築物之間的空隙，或者在某個區域中的過渡地帶。

Spatial Interstitial (Space Interval): The "inter-" here refers to a transitional region or gap within space, such as the space between two buildings or a transitional zone within a given area.

意間的間（Mind Interstitial）：這裡的“間”涉及的是思想、意識或意圖之間的過渡或間隔。比如，兩種思想之間的思考，對時間-空間富有質感的穿透性，或者在決策過程中的猶豫或反思階段或轉換機制，所謂“一念之間”。

Mind Interstitial (Mind-Intent Interval): The "inter-" here pertains to the transition or interval between thoughts, consciousness, or intentions, such as the reflection between two ideas, the textured penetration of time-space, or the hesitation, reflection, or transition mechanism during decision-making, as in the phrase "in a single thought."

是故，所謂“波粒二象性”（玻爾），實為“波質間（三象）性”，是“時空意間觀”更本質的物理展開。

Thus, the so-called "wave-particle duality" (Bohr) is in fact "wave-particle-interstitial triplicity," a more essential physical unfolding of the "spacetime mind-intent view."

Intersubjective Symbiosism，可譯為“主體間性共生”或“交互主體共生”，是時空意間觀的生理、心理、倫理展開。個體之間、群體（共同體或共生體）之間，即人際、群際、國際之間，通過交流、理解和互動，建立一種互惠互利、共襄生活的關係。這種關係不僅涉及共享信息和知識，還包括情感支持、資源共享和共襄決策。主體間性共生強調個體生命的“本自具足又非獨存”，所以，個體在社會中不是孤立的存在，而是通過你、我、他（她它祂）全人稱或全生態的互動和合作，通過“存同尊異，間道競合”的思維方式與價值取向，形成更複雜、更具效能與公義、更美好良善的社會結構、關係網絡和生活方式。

Intersubjective Symbiosism, translatable as "intersubjective symbiosis" or "interactive subject symbiosis," represents the physiological, psychological, and ethical unfolding of the spacetime mind-intent view. Between individuals, groups (communities or symbiotic entities), and across interpersonal, intergroup, and international levels, through communication, understanding, and interaction, a mutually beneficial, co-creative relationship of living is established. This relationship involves not only the sharing of information and knowledge but also emotional support, resource sharing, and collaborative decision-making. Intersubjective symbiosis emphasizes that individual life is "self-sufficient yet not solitary." Thus, individuals in society are not isolated entities but, through the full-personhood or full-ecological interactions and cooperation of you, me, and them (including all genders and beings), form, via the mindset and value orientation of "preserving commonality while respecting differences, competing and collaborating through interstitial pathways," a more complex, effective, just, and beautifully virtuous social structure, relational network, and way of life.

在實際應用中，Intersubjective Symbiosism概念，可以用來探討天人（人與自然）、人我（人與社會）、人與自己（身心靈）三大關係，作為重估一切價值的圭臬，也是重塑團隊合作、社區建設、社會發展和國家、國際關係的方向與方式方法。它強調了理解和尊重他人的觀點和經驗，以及通過合作和互助來實現共通的目標和進步。

In practical application, the concept of Intersubjective Symbiosism can be used to explore the three major relationships—human-nature (heaven-human), human-society (self-other), and human-self (body-mind-spirit)—serving as a benchmark for re-evaluating all values. It also provides the direction and methods for reshaping team collaboration, community building, social development, and national and international relations. It emphasizes understanding and respecting others’ perspectives and experiences, as well as achieving shared goals and progress through cooperation and mutual support.

我相信：物理學、生物學（包括認知學、心靈學）、文化學（包括價值觀）將統一於“廣義生態學”，由此，構成一個完整的“共生場”（夥伴場），一種“樂活新思維”全景圖，催生一場真正的生態革命。

I believe that physics, biology (including cognitive science and mind studies), and cultural studies (including value systems) will converge within a "generalized ecology," thereby forming a complete "symbiotic field" (field of partnership), a panoramic view of "joyful living new thinking," giving rise to a true ecological revolution.

——摘自錢宏《共生場——行將來臨的革命》（2008）—Excerpted from Hong Qian’s Symbiotic Field: The Revolution to Come (2008)

http://symbiosism.com.cn/4080.html