The Chinese civilization is the only brilliant civilization in human history that has lasted for over 5000 years without interruption. In fact, Chinese civilization has been deeply concerned about the relationship between humans and nature since its inception, and has formed a core epistemology and cosmology based on this. The important reason why Chinese civilization has lasted for thousands of years and has not been separated lies in the cosmology of the unity of heaven and man, the political view of governing from the center, and the civilization view of valuing culture and virtue. These reflections on the relationship between heaven, earth, and man have forged Chinese civilization and become the spiritual symbol of Chinese culture. The birth of science and philosophy: Chinese ancestors came from millions of years ago and finally created the agricultural civilization, opening up the exploration of heaven and earth. The emergence of agriculture required our ancestors to pay attention not only to the earth beneath their feet, but also to the heavens above their heads, which was an important prerequisite for their civilization. The purpose of inventing agriculture is to provide humans with a secure source of food. In the Yellow River and Yangtze River basins, with the changing seasons of winter and summer, and the Spring and Autumn period, it is difficult to meet the needs of life solely through gathering or hunting. Therefore, people have to explore new production methods, namely primitive agriculture cultivated by humans. However, in areas with distinct winter and summer seasons, the time that is truly suitable for sowing is very limited throughout the year, which is the agricultural season. Once the farming season is missed, it can lead to a year of crop failure and even threaten the survival of the clan, which means that mastering the farming season is crucial for primitive agriculture. Thousands of years ago or even earlier, people observed time by looking up at astronomy, thus developing astronomy. Accurate determination of agricultural time requires the introduction of calculations, and mathematics has been developed. It is evident that the origin of agriculture made astronomy, mathematics, and agriculture the earliest classical sciences, with astronomy being the oldest among them. The origin of astronomy is first manifested in the ancient sages' mastery of astronomical changes, where the sun, moon, and stars all exhibit regular celestial variations. But for determining the farming season, the most important celestial symbol is undoubtedly the Dragon Star. The movement of the Dragon Star is characterized by frequent changes in its appearance, and observing and timing it forms a system. This is the content of the Qian hexagram in the Book of Changes. The archaeological remains related to Dragon Star can be traced back to 8000 years ago. A giant stone dragon measuring 19.7 meters long was discovered in Chahai, Fuxin, Liaoning during this period. The primitive religious relics of Xishuipo in Puyang, Henan Province have unearthed an astronomical map composed of dragon, tiger, Beidou, and Mars sculpted from clams, dating back 6500 years. This not only provides the oldest star chart evidence in human history, but also directly proves that the prototype of the dragon originated from the stars. Archaeological evidence shows that by as late as the 5000 BC, the Gongji Star and the Twenty Eight Constellations system had already been formed, and the four energies had been determined. The lunar calendar system based on the combination of yin and yang had also been established, and Chinese astronomy had built a five palace celestial system with the Beidou and Four Symbols star groups as its core. Astronomical observation directly influenced our ancestors' judgment of the shape of the sky. The trajectory of stars is circular, and when people look up at the night sky, they feel that the sky is like a canopy, so the concept of "round sky" gradually formed. Of course, the canopy needs a pillar to support it, and the concept of a pillar had already formed in the Neolithic Age 7000 years ago. The understanding of the roundness of the sky cannot solve the problem of the shape of the earth. The concept of "place" originates from the spatial measurement of the earth. Archaeological evidence shows that by the latest 5000 BC, the ancient sages had completed their understanding of the square earth. The shape of Tomb No. 45 on Xishuipo in Puyang is characterized by a "round sky and square earth". By the Hongshan Culture era in the fourth millennium BC, the concept of "round sky and square earth" covering the sky was not only inherited, but also had rich numerical connotations, indicating that the cosmology of "round sky and square earth" covering the sky was truly established. Respecting and bestowing gifts to others is the fundamental guarantee of prosperity and longevity. When people demand materials from the earth, they must first observe the celestial phenomena in order to obtain the laws of time. Therefore, respecting heaven and loving the earth, and repaying the kindness of heaven and earth, the worship of heaven and earth has emerged. The discovery of the round and square mounds of the Hongshan Culture in Niuheliang, Jianping, Liaoning Province, dates back 5500 years to the Heaven and Earth Altar. The round mound is circular, while the square mound is square. The ritual of offering sacrifices to heaven and jade, and offering cong to the earth, all reflect the ritual purpose of offering sacrifices of the same kind. The exploration of heaven and earth by the sages not only has scientific significance, but also philosophical significance. The world is filled with qi, and qi is wind. This concept was formed 9000 years ago. The sages created the twelve laws, which regulate the timing of qi with different laws, distinguish between yin and yang, and complete the contemplation of yin and yang. This understanding of qi clearly influences their judgment of the essence of heaven and earth, reflecting the scientific cognition of the ancients that the essence of the universe is qi. The earliest knowledge system formed by our ancestors in geographical planning and centered governance was their conscious planning of space and time. The traditional Chinese relationship of time and space is manifested as space determining time, which means that the planning of space is actually the foundation for the establishment of all systems, giving special significance to the work of distinguishing square positions. The original watch was called a "tassel", which was a pole standing upright on flat ground, and the projection of the pole moved with the time of day. Archaeological evidence has traced the history of this type of shadow measurement back to 8000 years ago or even earlier. When a table is made of stone, it is a stele. A stone stele table dating back to about 8000 years ago was unearthed at Dongmentou, Zigui, Hubei. The image on it shows the transition from measuring shadows on the human body to measuring shadows on the stele table. It is obvious that the understanding of space only stays at the stage of four directions and five places. To establish a more complete spatial system, it is necessary to recognize more directions than the five directions, namely the northeast, northwest, southeast, and southwest four dimensions, in order to develop the spatial thinking of eight directions and nine palaces. Exquisite images of the Nine Palaces are depicted on pottery unearthed 7000 years ago in Liulinxi and Banpo, Xi'an, proving that ancient Chinese spatial planning was already completed at that time. Both the Five Masters and the Nine Palaces embody the ancient ancestors' concept of the world. The natural earth colors presented by the Five Directions have created an inherent theory of square colors, which was implemented in Taishe and formed the concept of using the Five Colored Earth to symbolize the world. The Nine Palaces are the ideological foundation of the geography of the Nine Provinces. Historical records show that Xia Yu laid the foundation for the Nine Provinces, and this can be seen in the Western Zhou Dynasty's bronze inscriptions. As the Erlitou Site of the Xia Dynasty royal court, its layout follows the system arrangement of nine palaces and nine domains of Hongfan, indicating the inheritance of the Xia people to their ancestor Dayu's heroic deeds. Moreover, the reappearance of the Nine Provinces in the royal court has a symbolic significance of the world's royal power. Traditional political and religious views place greater emphasis on the center of the Five Provinces, which reflects the political system of governing from the center. The royal power formed based on the observation of phenomena and timing must be characterized by divine mandate. The God who grants the royal power resides in the central north pole of the sky, so the human king who is subordinate to the emperor must reside in the center of the earth, in order to achieve the most direct connection between the human king and God. The choice between heaven and earth needs to be made through shadow measurement. According to the Book of Rites, using an eight foot meter to measure shadows, the length of the shadow at noon on the summer solstice is one foot and five inches, and the ground is the center of heaven and earth. This location was determined to be in Songshan during the late Xia Dynasty, and there is still a survey platform in Gaocheng Town, Dengfeng, Henan Province, which is said to have been designated by Duke Zhou. In fact, in the heavens and the earth, there is the Chuzhou of Kyushu. This emphasis on the concept of "middle" in governance from the center has become a symbol of Chinese civilization, encompassing politics, religion, philosophy, and science. It has laid the foundation for the diversity and unity of the Chinese nation and strengthened the mission of the center to inherit Chinese culture. The fundamental issue of human civilization is the path of adulthood, which emphasizes the importance of promoting culture and virtue. The civilization of an individual determines the civilization of a group, ultimately achieving the civilization of society. The sages regarded morality as the foundation of adulthood, knowledge as the foundation of personal development, and etiquette as the foundation of governing the world, which are the three essential and three fundamental aspects of Chinese civilization. Adults cultivate their hearts with moral integrity, which is based on honesty and integrity. The idea of honesty and integrity is formed through observing phenomena and teaching time. The Book of Changes, Qian, Classical Chinese: "Seeing the dragon in the field, the world is civilized." The Qian hexagram describes the celestial changes of the dragon star, and the phrase "seeing the dragon in the field" refers to the celestial phenomenon of the dragon star's corner dwelling fainting and seeing the east, which marks the beginning of the agricultural cycle. In fact, the position changes of Dragon Star and its corresponding relationship with time are stable and persistent, which gives Dragon Star a time building effect. Another equally important method of timekeeping is the use of a compass to measure shadows, which even provides more accurate timing results than observing celestial phenomena. This observational practice reveals the law of time's changes, which triggers the contemplation of the ancients: time has never been bound by us, but it has arrived as scheduled, never lacking in pleasure. The early people cultivated their land based on this, and have repeatedly enjoyed abundant harvests. Therefore, they finally realized that time has the virtue of honesty and integrity, and cultivate themselves with honesty as a cultural virtue. The ancients believed that 'faithfulness is as constant as time' was a reflection of this fact. Chinese civilization emphasizes the cultivation of the mind through literary virtue, so what the ancients called "literature" is not only literary virtue, but also civilization. The character 'wen' in this work represents a person who stands upright and understands their heart, embodying the path of becoming an adult through the cultivation of literary virtue. The ancients did not believe that there were natural differences between humans and animals. How to establish standards that distinguish humans from animals and shape civilized people reflects the thinking of civilization. The sages believed that only by cultivating one's character and cultivating one's heart through literature and virtue can one break free from beasts and become a human being. This civilization view of those who have a benevolent heart as human beings has been passed down to this day. The astronomical activities 8000 years ago laid the foundation for the formation of the concept of integrity, and over the course of a thousand years, the sages have completed their contemplation on the standards of humans and animals. The pottery unearthed from the Liulinxi site not only depicts the Nine Palaces, but also matches the Nine Palaces with eight sets of "Wutian Wen", corresponding to the eight square spaces, and the eight "Wen" characters fill the four-dimensional space. This approach of incorporating literary and moral ideas into the cosmology system reflects the unique characteristics of Chinese civilization. The term 'Wutian' refers to the land of the five directions, which is the world. 'Tian' has a metaphor for agriculture, and the 'seeing the dragon in the field' in the Qian hexagram strengthens the connection between observation and respect for agricultural time through the character 'Tian', which is a line of thought. If the meaning of the word "wen" is civilization, then the idea expressed by "wutian wen" is obviously "civilization of the world", which is consistent with the ideas of "yi zhuan" thousands of years later. The four-dimensional cosmology based on Wen Dechong has a profound tradition. The name "Four Dimensions" originates from the cosmology of "round sky and square earth". The Gaitian theory believes that a hemispherical sky cover is fastened to a square earth, and if it cannot be fixed, it will inevitably shake and move. Therefore, it is necessary to tie the sky cover to the four corners of the earth with ropes, and the four corners of the earth are called "Four Dimensions". The cosmology of Chinese civilization has always considered the unity of heaven, earth, and man. The role of the four dimensions is to stabilize heaven and earth, while the role of morality is to stabilize human society. Therefore, the four dimensions are endowed with moral significance. The ancestors of Liulinxi used the concept of "culture" as the four dimensions of civilization and morality. This practice reflects the ancient sages' empowerment of the idea of civilization and morality in their thinking on the four dimensions, thus developing the traditional idea of ritual, righteousness, integrity, and shame as the four dimensions of the country. The cosmology of the unity of heaven and man is not just about the history of human society. To achieve sustainable development of human society, the first issue that needs to be addressed is the relationship between humans and nature. This cosmology aimed at achieving the unity of heaven, earth, and man is the unity of heaven and man. The cosmology of the unity of heaven and man is determined by its epistemology, which was summarized by the ancients as "investigating things to acquire knowledge", emphasizing that knowledge and thought come from practice. In this sense, Chinese civilization is actually a civilization that seeks truth. The Book of Changes, Section 2, states that "the great virtue of heaven and earth is life," so life is the eternal theme of humanity. Praying for life is not limited to a bountiful harvest in agriculture, but more importantly, the continuation of human life itself. In ancient times when productivity was relatively low, human ability to resist natural disasters was very limited. To maintain the longevity of life and social development, the only choice was to be in harmony with heaven and earth and follow nature. In fact, the laws of growth and extinction of animals and plants reflect changes that are in sync with heaven and earth. The four time rhythm of the alternation of cold and heat is spring birth, summer elongation, autumn harvest, and winter storage. This pattern of change can be understood through long-term observation by our ancestors, which led to the development of the Five Elements theory