The Revolution of Human Nature

Declaration of Human Nature Revolution(Version 1)

—great_ xiang

The sorrow of humanity is the sin of Heaven’s law.
In the struggle for survival, humans become monsters.
Nature endows human nature, but human will reshapes it.
What Heaven can do, humanity can surpass.

The tragedy of human nature originates from the laws of nature—an inescapable, innate, and deeply ingrained original sin. Its root lies in the brutal logic of natural evolution and the inherent contradiction of humanity’s “dual existence.”

Evolution is indifferent. Every possible form of human nature can be created; those favorable to survival are preserved. However grotesque or distorted, human nature is inherently filled with contradiction and conflict.

Humans live both as individuals and as members of society. This dual mode of existence creates a fundamental contradiction: human nature is simultaneously kind and cruel, cooperative and selfish, light and dark. This structural paradox is the root of human hypocrisy.

To end human suffering, we must transcend the cruel laws of nature and establish a new logic of existence. The revolution of human nature is a rebellion against evolutionary determinism—a reckoning with the “Mandate of Heaven.”

Reformism of Human Nature is the first step in this revolution. It advocates genetic equality and socialized child-rearing, breaking the link between detrimental genetic traits and private reproduction, establishing “innate equality of ability,” and liberating humanity from the tragic fate of evolution and dual existence.

Humanity will transition from being a product of natural evolution to the master of intelligent evolution. This is a fundamental shift in natural law, a change of cosmic order—and humanity’s mission. Humanity is born to reshape the world.

“Human nature is the bridge from bestiality to divinity.”—Friedrich Nietzsche

On the Revolution of Human Nature

I. Introduction

On the Revolution of Human Nature aims to expose and transform the existential laws that give rise to the tragedy of human nature, thereby achieving the full emancipation of humanity. The work is divided into four sections, addressing the logic of the world, value standards, the nature of human beings, and pathways to transformation.

Theory of Intelligent Evolution:

Proposes that the actions of intelligent life are replacing natural selection as the dominant force driving world development. Human progress represents a qualitative transformation of natural law, providing historical context and motivation for the revolution of human nature.

The Value of Existence:

Establishes “survival and reproduction” as the objective value standard in accordance with materialist philosophy, laying the axiological foundation for the revolution.

Materialist Human Nature:

Analyzes human nature through materialist and dialectical reasoning, identifying “evolution” and “dual existence” as the root causes of human tragedy, while drawing the boundary between science and utopia.

Reformism of Human Nature:

The practical starting point of the revolution, advocating genetic equality and socialized child-rearing to build new survival principles for humanity.

II. Intelligent Evolution

2.1 Intelligent Evolution: A Qualitative Transformation of Natural Law

Definition: Intelligent evolution is the conscious transformation of the world by intelligent beings, replacing blind natural evolution as the dominant force of development in nature.

Natural evolution has historically governed biological development through random mutation and natural selection, shaping diverse life forms via adaptation and survival struggle. The emergence of intelligence marks the end of this law—intelligent behavior becomes the world’s decisive force.

The superiority of intelligent evolution lies in:

• Proactivity vs. Randomness
  
  Natural evolution is passive and inefficient, relying on chance. Intelligence, however, can avoid known errors, correct itself, and make purposeful choices.
  

• Real-Time Responsiveness vs. Evolutionary Delay
  
  Evolution takes generations or millennia. Intelligence can adapt instantly to environmental shifts, drastically improving efficiency and survivability.
  

• Global Optimization vs. Path Dependence
  
  Natural evolution is restricted by genetic history and incremental change. Intelligence transcends species barriers, integrating the best traits across organisms and redesigning life beyond biological constraints.
  

Intelligent evolution does not entirely reject natural evolution—it transcends it through inheritance and transformation. The massive genetic library created over billions of years by nature becomes the raw material for intelligent design. While nature still operates, the rise of intelligent evolution is irreversible. A new era has begun.

2.2 Humanity and Intelligent Evolution

Humanity’s rise as the dominant species on Earth is a direct result of intelligent evolution overcoming natural selection. While other species remain bound by blind natural laws, humanity represents a new force in evolution—one driven by design and intelligence.

Though this may appear as a human-centric revolution, it is, in truth, nature’s self-iteration: intelligence—born of nature—returns to reshape it. Humanity is both the subject and the object of this transformation.

Nature is indifferent—it rewards neither virtue nor vice, only efficiency and adaptability. This makes humanity responsible for directing intelligent evolution toward reason, harmony, and compassion. This is our inescapable duty.

III. The Value of Existence

3.1 Objective Value in the Law of Survival

The value of existence is an objective principle born from natural selection. The fundamental drive of all life is survival and reproduction. Any species deviating from this is destined for extinction. The world belongs to those who endure and evolve.

This value is neither biological utilitarianism nor a static rule. It is dynamic, multi-layered, and measurable:
Operates across individual, species, and civilizational levels.

• Covers physiological, psychological, social, and technological domains.
  
• Adapts continuously to changing environments and technologies.
  
• Can be quantified through indicators like survival efficiency and resource utilization.
  

Some seemingly “valueless” behaviors may hold systemic or evolutionary significance we do not yet understand—e.g., allergies as a byproduct of immune evolution.

3.2 Objective and Subjective Values

Subjective values exist because they hold existential value. Morality, meaning, freedom, and responsibility evolved as effective survival strategies—they enhance social cooperation and order.

3.3 Existential Value and Ultimate Meaning

Existential value does not offer ultimate meaning. It reveals a foundational truth: existence precedes all values. Without existence, there is no happiness, morality, or love.

This does not lead to nihilism. Materialism does not negate emotion or meaning—it clarifies that the true engine of existence is not divine purpose but inherent contradictions: life vs. death, self vs. environment, desire vs. reality.

IV. Materialist Human Nature

4.1 Human Nature as Material Structure

According to materialism, all phenomena are physical and governed by natural laws. Human nature is no exception. It is not sacred or metaphysical—it is a survival mechanism formed through evolution, shaped by brain structures, behaviors, and social interaction.

Understanding this allows us to shift from blaming individuals to confronting structural causes of suffering. Human nature is not to be moralized—it is to be understood and redesigned.

Human nature cannot be “reformed” through education or self-discipline. It must be liberated from the survival mechanisms that shaped it. The revolution is not a moral campaign—it is a structural redesign.

4.2 Dialectical Understanding of Human Nature

Dialectical materialism holds that all things are in motion and contradiction. Nietzsche’s statement that “human nature is a bridge” echoes this: humanity is a transition, not an endpoint.

Humanity is not a static being but a dynamic process—an unfolding contradiction between life and death, between self and system.

4.3 The Tragedy of Evolution

The core flaw of evolution is its inefficiency and blindness. Through countless random mutations, it produces both grotesque and noble traits—so long as they enhance survival. Mass extinction is evolution’s only answer to failure.We are all products of this ruthless experiment.

4.4 Dual Existence and Hypocrisy

The tragedy deepens with humanity’s dual existence—individual and social. We must be both altruistic and selfish, cooperative and competitive. This structural paradox results in universal hypocrisy—humans can be neither purely selfless nor purely selfish.

V. The Human Nature Revolution

The rise of intelligent evolution forms the historical backdrop. The value of existence is the new value foundation. The revolution of human nature is the third great revolution, after the industrial and social revolutions.

This is not a utopian fantasy or transhumanist escapism. I do not advocate gene editing, consciousness uploading, or machine ascension. The revolution must be grounded, ethical, and publicly acceptable.

Thus, I propose Reformism of Human Nature—to sever the systemic ties between human suffering and natural laws by breaking the chains of evolution and dual existence. It is built upon two pillars:

Genetic Equality: Sharing Excellent Genes

The roots of inequality lie deep within our genes. Only by democratizing access to superior genes can we transcend the tragedy of evolution:

• Public Genetic Resource System: State-managed ethical committees select genes based on health, intelligence, and stability to create a public gene bank for all citizens.
  

• Equal Choice for All Families: Every household has the right to choose recommended genetic materials, leveling the reproductive playing field.
  

• Break Bloodline Monopoly: Promote acceptance of non-biological parenthood and collective genetic legacy, deconstructing identity monopolies tied to traditional family lineage.
  

This is not state-mandated eugenics. It’s a voluntary, equitable enhancement of human potential—a first step toward innate equality.

Socialized Child-Rearing: From Private Kinship to Shared Future

To overcome the sorrow of dual existence, we must collectivize care:

• Community-Led Parenting Systems: Shift child-rearing responsibilities from private families to collective societal institutions.
  

• Equal Education Access: Build free, high-quality early education systems that neutralize inequalities caused by parental wealth or knowledge.
  

• Create New Bonds Beyond Blood: Free individuals from the burden of parenthood, and allow childless people to form nurturing, meaningful bonds.
  

By reducing the personal stakes in reproduction, we lower the incentive for harm and open space for greater collective freedom.

Reformism is not the end—it is the beginning.

It is not a fantasy—it is the rational next step.

It is not about denying humanity—it is about redesigning what it means to be human.

VI. Supplementary Content

6.1 Limitations of the Theory of Human Nature Revolution

Every theory has its limitations. We can never fully transcend the constraints of our era and historical context. The best we can do is to remain cautious and vigilant, and never assume that any theory is eternally correct.

Therefore, I clearly specify here the conditions under which this theory could become invalid.

The development of human society is a process of coexistence and competition among diverse systems. The path of human civilization is not singular. The Theory of Human Nature Revolution is merely one of many possible approaches. In this work, I deliberately avoid criticizing other viewpoints or positioning this theory in opposition to others.

Limitations of the Theory of Intelligent Evolution

The theory of intelligent evolution cannot be falsified; it can only be validated over time. However, the time required for such validation far exceeds the span of a human lifetime. As such, I can only present this theory as a hypothesis—an exploratory, heuristic idea.

Limitations of the Value of Existence

The validity of the value of existence relies on the premise that the world is governed by independent competition and that survival pressure is a constant. Even if humanity achieves global unification and temporarily eliminates internal conflict, we cannot rule out the future emergence of new species, new intelligent entities, or unforeseen challenges. More importantly, from a philosophical standpoint, the universe is infinite, and life can never control all resources and space—thus, existential competition is eternal. Therefore, the value of existence remains valid.

Although survival competition may be philosophically eternal, in specific historical periods, humanity may temporarily escape this pressure. During such phases, the value of existence could become invalid—though this “temporary” state might still outlast the lifespan of human civilization.

6.2 Origins of My Thought

Reflections on Post-Social Revolutions:

The dissolution of the Soviet Union demonstrated that while social revolutions may reform systems, the deeply rooted flaws of human nature can often undermine the very achievements of these reforms. A mere social revolution is insufficient to save humanity. A new era of revolution must reach deeper—into the domain of human nature itself.

Breakthroughs in the New Era:

The development of artificial intelligence, particularly the rise of large language models, signifies a major cognitive breakthrough for humanity. Intelligence is no longer a uniquely human privilege—it has been revealed as a process that can be simulated and reconstructed through material means. This implies that intelligence has a material basis, thereby overturning the notion of “sacred and inviolable” human nature, and offering both practical potential and theoretical legitimacy for a revolution of human nature.

Philosophical Synthesis and Transcendence:

The Theory of Human Nature Revolution inherits the dialectical materialism of Marxism, extending the scope of revolution from the social realm into the realm of human nature. It continues Nietzsche’s radical critique of anthropocentrism, traditional morality, and the essence of human nature. However, it is not limited to the traditional Marxist emphasis on class struggle, nor is it satisfied with Nietzsche’s idealistic vision of the Übermensch. Instead, it seeks to transform their deep insights into a new direction—not to criticize or escape human nature, but to reflect upon and reconstruct the very survival laws of humanity on a material basis.

My Intellectual Journey:

I was born in an ordinary village in China, where my family ran a small, family-owned restaurant. As a child, I was much like the young waiter in Lu Xun’s Kong Yiji—growing up amidst the intricacies of human interaction, witnessing the indifference and warmth of the world.

“Happy families are all alike; every unhappy family is unhappy in its own way.” I encountered many people in pain, spoke with them, and felt their suffering firsthand. I could not remain indifferent to their hardships—they were my customers, neighbors, friends, and even family.

Their misfortunes often stemmed from within—character, cognition, and choices. I could not dismiss their suffering as mere “deserved consequences” or “personal flaws,” for they were pitiable souls. Who isn’t struggling to survive? Who isn’t forced by the weight of reality to be calculating and self-protective, sometimes even at the expense of others? My empathy for them led me to long reflections on the roots of human tragedy, planting the seed of the “human nature revolution” in my mind.

On the other hand, I was deeply fascinated by “intelligence” from a young age, almost to the point of reverence. I dreamed that intelligence could transform everything and build a utopian world. In college, I fulfilled my wish to study artificial intelligence. Through in-depth study of the principles behind both human and artificial intelligence, I realized: intelligence is fundamentally material, not sacred. This revolutionary realization gave me a sense of intellectual liberation I had never felt before—human consciousness and intelligence are also material existences.
Thus, I began to reconsider human nature and to search for a way to liberate humanity from its suffering at the most fundamental level. All past efforts to build utopias—whether through moral education, scientific advancement, social revolution, or cultural reform—have failed to touch the root of human nature, which is tightly bound by an even deeper principle: the law of survival.

“Despicableness is the passport of the despicable; nobility is the epitaph of the noble.” Why is it that those who are kind, generous, and selfless often end up impoverished and childless, while those who are selfish, cunning, and self-preserving often live better and leave more offspring? This is the cruel logic of the survival law.

Only by transforming this law can humanity be liberated—only then can human nature be truly free. It was at this point that the entire chain of thought became clear, and the Theory of Human Nature Revolution was born.

The Theory of Human Nature Revolution emerges from the intellectual liberation brought about by the latest technologies and philosophical currents. It inherits the exploratory spirit of countless thinkers and revolutionaries throughout history, and it carries my steadfast belief that humanity will one day reach its utopia.

I’m great_Xiang, a young man who is determined to revolutionize humanity. Welcome to contact me. My email:great_xiang@qq.com