Traditional Invention and Innovation Theory 1946-TRIZ Does Not Adapt to the Digital Era

-Innovative problem-solving methods combining DIKWP model and classic TRIZ

Purpose driven Integration of data, information, knowledge, and wisdom Invention and creation methods: DIKWP-TRIZ

(Chinese people's own original invention and creation methods:DIKWP - TRIZ)

Beyond Darwin: New Adaptations in the Evolution of Technology, Society, and Consciousness

Yucong Duan, Shiming Gong

DIKWP-AC Artificial Consciousness Laboratory

AGI-AIGC-GPT Evaluation DIKWP (Global) Laboratory

World Association of Artificial Consciousness

(Email：duanyucong@hotmail.com)

Catalogue

Abstract

1 Introduction

2 New adaptability of technology and social evolution

3 Cooperation, symbiosis and diversity: a new law of survival

4 Artificial Intelligence: redefining human consciousness and self-realization

5 Evolution from individual to global consciousness

6 The new survival of the fittest: the convergence of intelligence, ethics and technology

Conclusion

摘要

1 引言

2 技术与社会进化的新适应性

3 合作、共生和多样性：新的生存法则

4 人工智能：重新定义人类意识和自我实现

5 从个体到全球意识的进化

6 新的适者生存：智慧、道德和技术的融合

结论

Reference

Abstract

This paper discusses how traditional Darwinism can be extended and applied to the new stage of human society and civilization under the background of rapid technological development and global consciousness awakening. By analyzing how technological progress promotes social and cultural evolution, this paper emphasizes cooperation, symbiosis and diversity as new survival rules, and that individual and collective success depends on their ability to participate in social cooperation and public welfare. At the same time, the paper also discusses how Artificial Intelligence and Brain-Machine Interface redefine the boundaries and essence of human consciousness, and how these changes require us to rethink the meaning of survival of the fittest in Darwinism and realize individual and collective prosperity.

1 Introduction

With mankind entering a more complex social structure and awakening of global consciousness, the traditional view of biological evolution is being supplemented and surpassed by the evolution of society, technology and ideology. Under this new development background, Darwinism-usually understood as the theory of natural selection and survival of the fittest-needs to be re-examined and expanded in explaining the future changes of human society and civilization. New Interpretation and Expansion of Darwinism Under the new background of technological and social evolution, the principles of Darwinism need to be reinterpreted and expanded. The concepts of natural selection and survival of the fittest are no longer limited to biophysical adaptability, but include a wider range of adaptability including technological innovation, cultural progress and consciousness expansion. In this new evolutionary model, technology is not only the product of the evolutionary process, but also the driving force for evolution. The development of technology has promoted the change of social structure and accelerated the evolution of culture and consciousness, thus bringing new adaptive challenges and opportunities to human society.

First of all, Darwinism focuses on the biological evolution process mainly based on heredity and natural selection, emphasizing the physiological adaptability of individuals and populations. However, in human society, technological progress and cultural development also play a decisive role. Technology not only changes the interaction between human beings and the natural environment, but also redefines the mode of communication and cooperation between people. Under the background of global consciousness, technology and social evolution have promoted a new type of adaptability based on information and knowledge sharing, which is more reflected in the intellectual, cultural and moral levels than just the physiological level.

Secondly, the application of Darwinian "survival of the fittest" in human society has become more complicated. In today's globalization and networking, adaptability is no longer just an adaptation to the physical environment, but more importantly, an adaptation to the social environment and cultural environment. Cooperation, symbiosis and diversity have become the new survival rules. The success of individuals and collectives depends not only on their competitiveness, but also on their ability to participate in social cooperation and contribute to public welfare. In this sense, Darwinism needs to be expanded to include the dimensions of social and cultural evolution, and how these evolutions affect the changes of human behavior and social structure.

In addition, Darwinism has encountered new challenges in the process of explaining human consciousness and self-realization. With the development of Artificial Intelligence and Brain-Machine Interface, the boundaries and essence of human consciousness are being redefined. Human beings are no longer creatures who passively adapt to the environment, but creators who actively shape the environment and self-awareness. This initiative and creativity go beyond the framework of natural selection, which requires us to reinterpret and expand Darwinism to include the perspective of consciousness evolution and cultural innovation.

In short, although Darwinism provides a basic framework for understanding biological evolution, it needs to be expanded and surpassed in explaining the future changes of human society and civilization. Technological progress, social cooperation and consciousness awakening are promoting a new adaptive and evolutionary model, which requires us to rethink the meaning of survival of the fittest and how to achieve individual and collective prosperity in a more complex and interconnected world.

2 New adaptability of technology and social evolution

With the rapid development of cloud computing, Artificial Intelligence and Brain-Machine Interface technology, human society and civilization are undergoing a fundamental change. These technologies not only change the way we interact with the natural environment, but also reshape the interpersonal relationship and social structure. In this process, Darwinian principles of natural selection and survival of the fittest need to be reinterpreted. The new adaptability is more reflected in the level of intelligence, culture and morality than just physical adaptability. This requires Darwinism to expand its perspective, including the impact of technological progress and social change on human evolution.

3 Cooperation, symbiosis and diversity: a new law of survival

In today's globalized and networked world, adaptability is no longer just an adaptation to the physical environment, but more importantly, an adaptation to the social and cultural environment. The success of individuals and collectives depends on their ability to participate in social cooperation and contribute to public welfare. This change requires Darwinism to consider the importance of cooperation, symbiosis and diversity when explaining the evolution of human society.

4 Artificial Intelligence: redefining human consciousness and self-realization

Technologies such as Artificial Intelligence and Brain-Machine Interface are challenging and expanding our understanding of human consciousness and self-realization. These technologies make human beings no longer passively adapt to the environment, but actively create the environment and self-awareness. This change goes beyond the framework of natural selection and requires us to reinterpret Darwinism to include the perspective of consciousness evolution and cultural innovation.

5 Evolution from individual to global consciousness

Social cooperation and the rise of global consciousness With the development of globalization and Internet, human society is becoming more and more interconnected and interdependent. In this process, cooperation and symbiosis have become new survival rules. The rise of global consciousness requires human beings to pay attention not only to individual survival and prosperity, but also to collective well-being and global ecological health. This spirit of global cooperation and symbiosis is the key for mankind to cope with global challenges (such as climate change, resource shortage and global epidemic). In this context, Darwinism needs to broaden its horizons, consider human beings as a whole, and attach importance to the interaction and balance between human society and the natural environment. The progress of technology not only promotes the expansion of human consciousness, but also promotes the formation of global consciousness. With the instant sharing of information and knowledge, and the common concern of global issues such as climate change and resource allocation, human beings began to change from individual consciousness to collective consciousness. The adaptability in this evolutionary process lies in how to effectively integrate and manage these global knowledge and resources, and how to achieve cooperation and symbiosis at the global level.

6 The new survival of the fittest: the convergence of intelligence, ethics and technology

The integration of technological progress and human evolution. Driven by Artificial Intelligence and Brain-Machine Interface technology, technological progress and human evolution are undergoing unprecedented integration. This integration not only changes the way of interaction between human beings and the environment, but also redefines the living conditions and development path of human beings. In this process, the Darwinian principle of survival of the fittest needs to be reinterpreted to include new dimensions of technological adaptability and innovation ability. The development of technology not only provides a new tool for human beings to adapt to the environment, but also opens up new possibilities for the evolution of human society. In this post-paper publishing and post-language communication era, the standard of survival of the fittest is no longer just physical or physiological advantages, but the integration of wisdom, morality and technology. Individuals and collectives need to achieve success and prosperity in this rapidly changing world through innovation and adaptive thinking, as well as commitment to social responsibility and ethical principles.

Conclusion

With the rapid development of technology and the deepening of globalization, the traditional Darwinian evolution theory is facing new challenges and opportunities. In this new era, Darwinism needs to be reinterpreted and expanded to adapt to the new conditions brought about by technological progress and social change. By redefining adaptability, attaching importance to social cooperation and global awareness, and exploring the integration of technology and human evolution, we can better understand and respond to the challenges facing the world today and promote the healthy development of human society and civilization. Technological progress and the awakening of global consciousness require us to rethink the meaning of survival of the fittest and extend it to the integration of wisdom, morality and technology. In this process, cooperation, symbiosis and diversity have become the new survival rules, while Artificial Intelligence and Brain-Machine Interface technology play a key role in redefining human consciousness and self-realization. Future adaptability will be more reflected in how to achieve innovation and progress at the technical, social and cultural levels to adapt to this changing world.

摘要

本文探讨了在技术快速发展、全球意识觉醒背景下，传统达尔文主义如何被扩展应用于人类社会和文明的新阶段。通过分析技术进步如何促进社会和文化进化，本文强调了合作、共生和多样性作为新的生存法则，以及个体和集体成功依赖于参与社会合作和公共福祉的能力。同时，文章还讨论了人工智能和脑机接口等技术如何重新定义人类意识的界限和本质，以及这些变化如何要求我们重新思考达尔文主义中的适者生存含义，实现个体和集体的繁荣。

1 引言

随着人类进入更为复杂的社会结构和全球意识的觉醒，生物进化的传统观点正在被社会、技术、和意识形态的进化所补充和超越。在这一新的发展背景下，达尔文主义——通常被理解为自然选择和适者生存的理论——在解释人类社会和文明的未来变迁中，需要被重新审视和扩展。对于达尔文主义的新解释和扩展在技术和社会进化的新背景下，达尔文主义的原则需要被重新解释和扩展。自然选择和适者生存的概念不再局限于生物物理层面的适应性，而是包括了技术创新、文化进步和意识扩展在内的更广泛的适应性范畴。在这个新的进化模型中，技术不仅是进化过程的产物，也成为推动进化的动力。技术的发展促进了社会结构的变革，加速了文化和意识的进化，从而为人类社会带来了新的适应性挑战和机遇。

首先，达尔文主义关注的生物进化过程主要基于遗传和自然选择，强调个体和种群的生理适应性。然而，在人类社会，技术进步和文化发展同样起到了决定性的作用。技术不仅改变了人类与自然环境的互动方式，也重新定义了人与人之间的联系和合作模式。在全球意识的背景下，技术和社会进化推动了一种基于信息和知识共享的新型适应性，这种适应性更多体现在智力、文化和道德层面，而不仅仅是生理层面。

其次，达尔文主义中的“适者生存”在人类社会中的应用变得更加复杂。在全球化和网络化的今天，适应性不再仅仅是对物理环境的适应，更重要的是对社会环境和文化环境的适应。合作、共生和多样性成为新的生存法则。个体和集体的成功不仅取决于竞争能力，更取决于其参与社会合作、贡献于公共福祉的能力。在这个意义上，达尔文主义需要被扩展，以包含社会和文化进化的维度，以及这些进化如何影响人类行为和社会结构的变迁。

此外，达尔文主义在解释人类意识和自我实现的过程中遇到了新的挑战。随着人工智能和脑机接口等技术的发展，人类意识的界限和本质正被重新定义。人类不再是被动适应环境的生物，而是主动塑造环境和自我意识的创造者。这种主动性和创造性超越了自然选择的框架，要求我们对达尔文主义进行重新解释和扩展，以包含意识演化和文化创新的角度。

总之，虽然达尔文主义为理解生物进化提供了基础框架，但在解释人类社会和文明的未来变迁中，它需要被扩展和超越。技术进步、社会合作和意识觉醒正在推动一种新的适应性和进化模式，这要求我们重新思考适者生存的含义，以及如何在更为复杂和互联的世界中实现个体和集体的繁荣。

2 技术与社会进化的新适应性

随着云计算、人工智能和脑机接口技术的快速发展，人类社会和文明正在经历一个根本性的变化。这些技术不仅改变了我们与自然环境的互动方式，也重塑了人际关系和社会结构。在这个过程中，达尔文主义中的自然选择和适者生存原则需要被重新解释。新的适应性更多地体现在智力、文化和道德层面，而不仅仅是生理适应性。这要求达尔文主义扩展其视角，包括技术进步和社会变革对人类进化的影响。

3 合作、共生和多样性：新的生存法则

在全球化和网络化的当今世界，适应性不再仅仅是对物理环境的适应，更重要的是对社会环境和文化环境的适应。个体和集体的成功依赖于其能力参与社会合作、贡献于公共福祉。这种变化要求达尔文主义在解释人类社会进化时，考虑到合作、共生和多样性的重要性。

4 人工智能：重新定义人类意识和自我实现

人工智能和脑机接口等技术正在挑战和扩展我们对人类意识和自我实现的理解。这些技术使人类不再是被动适应环境的生物，而是主动塑造环境和自我意识的创造者。这种变化超越了自然选择的框架，要求我们对达尔文主义进行重新解释，以包含意识演化和文化创新的角度。

5 从个体到全球意识的进化

社会合作与全球意识的兴起 随着全球化和互联网的发展，人类社会正变得越来越互联和相互依赖。在这个过程中，合作和共生成为了新的生存法则。全球意识的兴起要求人类不仅关注个体的生存和繁荣，也关注集体福祉和全球生态的健康。这种全球合作和共生的精神是人类应对全球性挑战（如气候变化、资源短缺、全球性疫情）的关键。在这个背景下，达尔文主义需要扩展其视野，将人类作为一个整体来考虑，重视人类社会和自然环境之间的相互作用和平衡。技术的进步不仅促进了人类意识的扩展，也在推动全球意识的形成。随着信息和知识的即时共享，以及全球性问题如气候变化和资源分配的共同关注，人类开始从个体意识向集体意识转变。这一进化过程中的适应性表现在如何有效地整合和管理这些全球性的知识和资源，以及如何在全球层面上实现合作和共生。

6 新的适者生存：智慧、道德和技术的融合

技术进步与人类进化的融合 在人工智能和脑机接口技术的推动下，技术进步与人类进化正在发生前所未有的融合。这种融合不仅改变了人类与环境的互动方式，也重新定义了人类的生存条件和发展路径。在这个过程中，达尔文主义的适者生存原则需要被重新解释，以包括技术适应性和创新能力在内的新维度。技术的发展不仅提供了人类适应环境的新工具，也为人类社会的进化开辟了新的可能性。在这个后论文发表和后语言交流时代，适者生存的标准不再仅仅是物理或生理上的优势，而是智慧、道德和技术的融合。个体和集体需要通过创新和适应性思维，以及对社会责任和伦理原则的承诺，来实现在这个快速变化的世界中的成功和繁荣。

结论

随着技术的快速发展和全球化的深入，传统的达尔文进化论面临着新的挑战和机遇。在这个新的时代背景下，达尔文主义需要被重新解释和扩展，以适应技术进步和社会变革带来的新条件。通过重新定义适应性、重视社会合作和全球意识、以及探索技术与人类进化的融合，我们可以更好地理解和应对当今世界面临的挑战，推动人类社会和文明的健康发展。技术进步和全球意识的觉醒要求我们重新思考适者生存的含义，将其扩展到智慧、道德和技术的融合。在这个过程中，合作、共生和多样性成为新的生存法则，而人工智能和脑机接口技术等则在重新定义人类意识和自我实现的过程中发挥关键作用。未来的适应性将更多地体现在如何在技术、社会和文化层面上实现创新和进步，以适应这个不断变化的世界。

Reference

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Data can be regarded as a concrete manifestation of the same semantics in our cognition. Often, Data represents the semantic confirmation of the existence of a specific fact or observation, and is recognised as the same object or concept by corresponding to some of the same semantic correspondences contained in the existential nature of the cognitive subject's pre-existing cognitive objects. When dealing with data, we often seek and extract the particular identical semantics that labels that data, and then unify them as an identical concept based on the corresponding identical semantics. For example, when we see a flock of sheep, although each sheep may be slightly different in terms of size, colour, gender, etc., we will classify them into the concept of "sheep" because they share our semantic understanding of the concept of "sheep". The same semantics can be specific, for example, when identifying an arm, we can confirm that a silicone arm is an arm based on the same semantics as a human arm, such as the same number of fingers, the same colour, the same arm shape, etc., or we can determine that the silicone arm is not an arm because it doesn't have the same semantics as a real arm, which is defined by the definition of "can be rotated". It is also possible to determine that the silicone arm is not an arm because it does not have the same semantics as a real arm, such as "rotatable".

Information, on the other hand, corresponds to the expression of different semantics in cognition. Typically, Information refers to the creation of new semantic associations by linking cognitive DIKWP objects with data, information, knowledge, wisdom, or purposes already cognised by the cognising subject through a specific purpose. When processing information, we identify the differences in the DIKWP objects they are cognised with, corresponding to different semantics, and classify the information according to the input data, information, knowledge, wisdom or purpose. For example, in a car park, although all cars can be classified under the notion of 'car', each car's parking location, time of parking, wear and tear, owner, functionality, payment history and experience all represent different semantics in the information. The different semantics of the information are often present in the cognition of the cognitive subject and are often not explicitly expressed. For example, a depressed person may use the term "depressed" to express the decline of his current mood relative to his previous mood, but this "depressed" is not the same as the corresponding information because its contrasting state is not the same as the corresponding information. However, the corresponding information cannot be objectively perceived by the listener because the contrasting state is not known to the listener, and thus becomes the patient's own subjective cognitive information.

Knowledge corresponds to the complete semantics in cognition. Knowledge is the understanding and explanation of the world acquired through observation and learning. In processing knowledge, we abstract at least one concept or schema that corresponds to a complete semantics through observation and learning. For example, we learn that all swans are white through observation, which is a complete knowledge of the concept "all swans are white" that we have gathered through a large amount of information.

Wisdom corresponds to information in the perspective of ethics, social morality, human nature, etc., a kind of extreme values from the culture, human social groups relative to the current era fixed or individual cognitive values. When dealing with Wisdom, we integrate this data, information, knowledge, and wisdom and use them to guide decision-making. For example, when faced with a decision-making problem, we integrate various perspectives such as ethics, morality, and feasibility, not just technology or efficiency.

Purpose can be viewed as a dichotomy (input, output), where both input and output are elements of data, information, knowledge, wisdom, or purpose. Purpose represents our understanding of a phenomenon or problem (input) and the goal we wish to achieve by processing and solving that phenomenon or problem (output). When processing purposes, the AI system processes the inputs according to its predefined goals (outputs), and gradually brings the outputs closer to the predefined goals by learning and adapting.

Yucong Duan, male, currently serves as a member of the Academic Committee of the School  of Computer Science and Technology at Hainan University. He is a professor and doctoral supervisor and is one of the first batch of talents selected into the South China Sea Masters Program of Hainan Province and the leading talents in Hainan Province. He graduated from the Software Research Institute of the Chinese Academy of Sciences in 2006, and has successively worked and visited Tsinghua University, Capital Medical University, POSCO University of Technology in South Korea, National Academy of Sciences of France, Charles University in Prague, Czech Republic, Milan Bicka University in Italy, Missouri State University in the United States, etc. He is currently a member of the Academic Committee of the School of Computer Science and Technology at Hainan University and he is the leader of the DIKWP (Data, Information, Knowledge, Wisdom, Purpose) Innovation Team at Hainan University, Distinguished Researcher at Chongqing Police College, Leader of Hainan Provincial Committee's "Double Hundred Talent" Team, Vice President of Hainan Invention Association, Vice President of Hainan Intellectual Property Association, Vice President of Hainan Low Carbon Economy Development Promotion Association, Vice President of Hainan Agricultural Products Processing Enterprises Association, Director of Network Security and Informatization Association of Hainan Province, Director of Artificial Intelligence Society of Hainan Province, Visiting Fellow, Central Michigan University, Member of the Doctoral Steering Committee of the University of Modena. Since being introduced to Hainan University as a D-class talent in 2012, He has published over 260 papers, included more than 120 SCI citations, and 11 ESI citations, with a citation count of over 4300. He has designed 241 serialized Chinese national and international invention patents (including 15 PCT invention patents) for multiple industries and fields and has been granted 85 Chinese national and international invention patents as the first inventor. Received the third prize for Wu Wenjun's artificial intelligence technology invention in 2020; In 2021, as the Chairman of the Program Committee, independently initiated the first International Conference on Data, Information, Knowledge and Wisdom - IEEE DIKW 2021; Served as the Chairman of the IEEE DIKW 2022 Conference Steering Committee in 2022; Served as the Chairman of the IEEE DIKW 2023 Conference in 2023. He was named the most beautiful technology worker in Hainan Province in 2022 (and was promoted nationwide); In 2022 and 2023, he was consecutively selected for the "Lifetime Scientific Influence Ranking" of the top 2% of global scientists released by Stanford University in the United States. Participated in the development of 2 international standards for IEEE financial knowledge graph and 4 industry knowledge graph standards. Initiated and co hosted the first International Congress on Artificial Consciousness (AC2023) in 2023.

Prof. Yucong Duan

DIKWP-AC Artificial Consciousness Laboratory

AGI-AIGC-GPT Evaluation DIKWP (Global) Laboratory

DIKWP research group, Hainan University

duanyucong@hotmail.com