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One possible way to explain it is to compare it with the concept of zìrán (自然), which is a key concept in Daoism that means “natural, spontaneous, free, of itself” . Zìrán implies a harmony and balance between humans and nature, and a respect for the natural order and laws of the universe.
This planetary scale arrangement will likely fulfill generic governance functions through orchestration (105) to ensure that the governance of distinct planetary commons is sufficiently aligned and integrated to avoid problem-shifting within and between Earth system
The planetary commons framework provides the foundation to tackle this planetary challenge by requiring us to become active stewards of our own life-support system and by imposing planetary stewardship obligations on states and civil society to collectively safeguard Earth system regulatory functions.
The Russian World-Systems Analysis School has more recently attempted a synthesis of the civilizational approach, world systems analysis, and big history. Evolution, as applied to human culture, is also the domain of Integral Theory, which builds on the findings of Adult Developmental Theory. We recommend reading these introduction:
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(EPY, p. 107) The first seven chapters of The Life Divine comprised a sort of extended introduction. Sri Aurobindo approached the basic problem of Being versus Becoming (and, consequently, of the meaning of human existence) from various perspectives and indicated how each could contribute to a synthetic solution.
