西方中心主义的霸权逻辑与跨文明重构：从知识垄断到AI伦理的多学科批判

摘要

本文基于2025-2026年国际前沿实证数据，系统批判西方中心主义作为“认知-制度-技术”三位一体的霸权叙事。研究表明，西方通过对学术评价、普世话语、科学标准、文化奖项及国际规则的系统性垄断，构建了隐蔽的霸权逻辑。尤其关键的是，近代科学体系实为对东方文明智慧的掠夺与重构。在AI时代，数据主义延续了此种工具理性霸权，将人类置于算法规训之下。本文主张超越西方中心主义，构建“人类智慧伙伴”型AI伦理，倡导跨文明知识共生，推动国际话语体系的多元化与平等化。

西方中心主义及其霸权逻辑叙事批判：从知识垄断到 AI 伦理的多学科反思与重构

A Multidisciplinary Critique and Reconstruction of Eurocentrism and Its Hegemonic Logic Narrative: From Knowledge Monopoly to AI Ethics

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摘要

本文基于 2025-2026 年国际学界的前沿研究与实证数据，系统剖析西方中心主义作为 “认知 - 制度 - 技术” 三位一体霸权叙事的运作机制。研究表明，西方通过对学术权威、普世价值话语、科学划界标准、文化评价体系及国际规则的系统性垄断，构建了隐蔽而持久的霸权逻辑：SSCI/A&HCI 期刊的地域审稿偏差、“自由民主人权” 的双重标准、波普尔证伪主义的话语过滤、诺贝尔文学奖的 “他者化” 审美，以及世界银行的新自由主义政策框架，均是这一逻辑的具体显现。尤为关键的是，西方近代科学体系的建立并非孤立的 “欧洲奇迹”，而是对中国、印度、阿拉伯等东方文明智慧的掠夺与重构的结果。在 AI 时代，赫拉利 “数据主义” 所代表的工具理性极端化，正延续这一霸权逻辑，将人类置于算法的规训之下。本文主张超越西方中心主义，构建 “人类智慧伙伴” 型 AI 伦理，并倡导以跨文明的知识共生，推动国际学术话语的多元化与平等化。

关键词：西方中心主义；霸权逻辑；知识殖民；AI 伦理；跨文明对话

Keywords: Eurocentrism; Hegemonic Logic; Epistemic Colonialism; AI Ethics; Cross-Civilizational Dialogue

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1. 引言：解构西方中心主义的霸权叙事

1.1 问题的提出

2025 年，阿根廷学者埃斯特万・托雷斯（Esteban Torres）在《批判理论的转型：从欧洲中心主义到后殖民世界社会》中指出，西方批判理论正经历从 “欧洲中心的普遍主义” 向 “全球南方的情境化反思” 的转向，但这一转向仍未突破 “以西方理论框架解释非西方现实” 的核心困境 —— 即使批判的对象是西方自身，其底层的思维范式仍深深植根于欧洲近代以来的哲学传统与知识结构。这一判断并非空泛的理论反思：当非西方学者试图将本土社会的 “关系性伦理”（如中国的 “差序格局”、非洲的 Ubuntu 哲学）纳入学术分析时，往往会被 SSCI/A&HCI 期刊的审稿人以 “不符合普遍学术规范” 为由拒绝；而同样的逻辑，却被西方学者包装为 “普世性” 的理论工具，在顶刊中反复出现。这种 “批判的自我循环”，恰恰暴露了西方中心主义作为一种 “元叙事” 的隐蔽性：它不仅是一套关于 “西方优越” 的价值主张，更是一套嵌入知识生产、制度设计与技术迭代全过程的霸权逻辑。

要真正理解这一逻辑的本质，需追溯其理论源头：萨义德在《东方学》中奠定的核心命题 —— 东方学并非对东方的客观研究，而是西方为了实现对东方的霸权统治而建构的 “他者” 话语体系。在萨义德看来，“东方” 从来不是一个真实的地理或文化实体，而是西方通过学术著作、文学作品、殖民报告等文本建构出来的 “想象的共同体”：它被描述为 “非理性的”“落后的”“需要被拯救的”，而这种描述的目的，是为西方的殖民扩张提供道德合法性。但萨义德的分析仍集中于文化与话语层面；阿明在《欧洲中心论》中进一步将其升级为 “认知 - 制度 - 技术” 三位一体的分析框架，指出西方中心主义的霸权并非仅通过文化渗透实现，更通过制度设计（如国际学术评价体系、全球经济规则）与技术标准（如近代科学的划界原则、AI 的训练数据偏向），形成了对非西方世界的全链条规训。这一框架，正是本文展开批判的核心理论基础。

2025-2026 年的一系列实证数据，更凸显了这一霸权逻辑的现实紧迫性：中国 2025 年 SSCI 论文总量已达 85346 篇，占全球 18.586%，位居世界前列，但其中真正以非西方视角研究本土问题的论文占比不足 15%—— 绝大多数论文仍在沿用西方的理论框架、研究方法与议题设置，甚至需要刻意迎合西方的学术偏好才能发表；印度、巴西等新兴经济体的情况更为突出，其本土知识体系（如印度的 Ayurveda 医学、巴西的本土生态智慧）在国际学术期刊中的提及率不足 3%，且常被贴上 “非科学” 的标签。更具讽刺意味的是，2025 年同济大学举办的 “亚非批判性对话” 国际会议上，荷兰学者埃里克・亨德里克斯（Eric Hendriks）指出，亚非知识界对西方中心主义的反抗仍处于 “消极回应” 阶段：多数研究仅满足于 “指出西方的偏见”，却未能提出能替代西方体系的实质性理论框架 —— 这种 “批判而不建构” 的状态，恰恰是西方霸权得以持续的关键：非西方世界始终在西方设定的话语边界内反抗，从未真正突破其逻辑牢笼。

1.2 理论框架与研究方法

本文采用阿明 “认知 - 制度 - 技术” 三位一体的分析框架，结合 2025-2026 年国际学界的最新研究成果，对西方中心主义的霸权逻辑展开多学科、跨领域的深度剖析。具体而言：

• 认知层面：聚焦西方如何通过 “科学标尺”“普世价值” 等话语建构，将非西方知识体系污名化为 “边缘性”“非科学” 的存在，从而确立自身在知识生产中的垄断地位。这一层面的分析，将结合科学哲学（如波普尔的证伪主义批判）、文化研究（如萨义德的东方学理论）与科技史（如李约瑟难题的再解读）的理论资源，揭示西方知识霸权的认知根源。

• 制度层面：揭露西方如何通过学术期刊审稿机制、诺贝尔文学奖评选标准、世界银行政策框架等显性制度，将霸权逻辑合法化、常态化。这一层面的分析，将依托 2025-2026 年的实证数据（如 SSCI 期刊的地域审稿偏差、世界银行政策的实践效果），验证制度性霸权的运作机制。

• 技术层面：剖析西方如何通过近代科学体系对东方智慧的重构、AI 工具理性的极端化等隐性技术手段，延续并强化霸权统治。这一层面的分析，将结合科技史（如四大发明的西传与挪用）与 AI 伦理（如数据主义的批判）的研究，揭示技术背后的权力关系。

为实现这一目标，本文综合运用了以下三种研究方法，确保分析的严谨性与前沿性：

1. 实证数据分析法：依托 2025-2026 年 SSCI/A&HCI 期刊的投稿数据、世界银行的政策评估报告、AI 训练数据的文化偏向统计等权威数据源，对西方中心主义的制度性偏见进行量化验证。例如，通过 PNAS 顶刊的投稿数据，验证 SSCI 期刊的地域审稿偏差；通过世界银行的低收入国家增长报告，验证新自由主义政策的实践后果。

1. 多学科交叉研究法：融合科学哲学（库恩的范式理论、费耶阿本德的无政府主义认识论）、科技史（全球科技史范式）、文化研究（萨义德的东方学、斯皮瓦克的庶民研究）、国际关系（葛兰西的文化霸权理论、考克斯的批判理论）与 AI 伦理（关系伦理、价值敏感设计）的理论资源，对霸权逻辑进行跨学科的深度解读。例如，用库恩的范式理论解释西方科学的霸权地位，用关系伦理重构 AI 的伦理框架。

1. 文献计量与案例研究法：通过对 SSCI/A&HCI 期刊的刊文主题分布、诺贝尔文学奖非西方获奖者的作品主题统计，揭示西方学术与文化评价体系的 “他者化” 倾向；通过具体案例（如中药复方的学术评价争议、世界银行在非洲的政策失败），验证霸权逻辑的实际影响。

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2. 西方中心主义的霸权逻辑叙事表现

2.1 学术权威与顶流期刊的 “过滤器” 机制

SSCI/A&HCI 等顶流期刊常被视为学术质量的 “客观标尺”，但 2025 年的多项实证研究表明，其本质是西方维护知识霸权的 “隐性过滤器”—— 这套体系通过看似中立的 “学术规范” 与 “同行评议” 机制，系统性筛选符合西方认知框架的研究，同时将非西方视角的成果边缘化。

2.1.1 地域偏差与 “发表或毁灭” 的潜规则

2025 年，《美国国家科学院院刊》（PNAS）发表的一项针对 60 本 STEM 期刊、覆盖 204718 份投稿数据的里程碑式研究，首次以大样本量化数据，证实了顶刊审稿机制的结构性地域偏见。该研究的核心发现令人震惊：

• 同国审稿人（SCR）的偏好效应：同一篇稿件，若由与作者国籍相同的审稿人评审，其获得正面推荐的概率比非同国审稿人高 4.78 个百分点（p<0.0001）—— 这意味着，即使两篇论文的学术质量完全相当，来自西方发达国家的作者，更可能获得同国审稿人的 “额外青睐”。

• 审稿人资源的垄断性分布：美国、中国、印度等少数国家的作者，其同国审稿人占比是其他同收入组国家的 8-9 倍；而低 / 中低收入国家（非中印）的作者，同国审稿人占比仅为 2.66%—— 这意味着，这些国家的学者几乎没有机会获得 “文化语境相近” 的审稿人评审，其研究成果常因 “不符合西方学术规范” 被轻易拒绝。

• 学科差异的放大效应：研究特别指出，人文社科领域的地域偏见比 STEM 领域更为严重 —— 因为人文社科的 “学术质量” 定义，更依赖西方的文化语境与价值判断：例如，一篇研究中国 “和合文化” 的论文，若用西方的 “个体主义” 理论框架解读，可能被视为 “有创见”；但如果用中国传统的 “天人合一” 框架分析，则更可能被审稿人判定为 “缺乏理论深度”。

这种审稿机制的直接后果，是 “发表或毁灭”（Publish or Perish）的学术潜规则被异化为西方规训全球学术生产的工具。2025 年的数据显示，SSCI/A&HCI 顶刊的编辑委员会中，英语国家学者占比超 70%，发展中国家学者占比不足 10%。这种编辑结构进一步强化了地域偏见：来自发展中国家的论文，更难通过编辑的 “初审筛选”，甚至可能因作者的 “非西方姓名” 被直接 desk reject（编辑初审拒绝）。PubMed 2025 年的数据进一步验证了这一点：非西方作者的审稿周期比西方作者平均长 3 周以上，且最终被拒稿率比西方作者高 17 个百分点。

2.1.2 非西方文明研究的系统性边缘化

2025 年麻省理工学院出版社（MIT Press）的研究显示，2000-2023 年，东亚学者在 SSCI/A&HCI 发表的人文学科论文中，仅 0.3% 以中文撰写 —— 这意味着，即使是东亚学者的研究，若不用英文写作，几乎没有机会进入国际学术视野。更严重的是，非西方文明研究的刊文占比不足 10%，且多数集中于 “历史考古”“文化民俗” 等边缘领域，其知识体系本身常被视为 “西方知识的补充”，而非独立的研究对象。

以中国顶尖高校的文科成果为例，2025 年的数据显示，艺术类 SSCI 期刊的国人发文占比约 12%-15%，但综合推断，北大、清华等顶尖高校文科在 SSCI/A&HCI 顶刊的整体接受率仅约 10%-20%—— 而其中，非西方议题（如中国传统哲学、东亚国际关系）的接受率更低，不足 5%。这种 “量化考核导向下的学术依附”，导致中国学者不得不刻意迎合西方的学术偏好：例如，在研究中国经济时，必须用西方的 “新古典经济学” 框架；在研究中国文化时，必须用西方的 “东方学” 视角 —— 否则，即使研究成果再扎实，也难以在顶刊发表。

2.2 “自由民主人权” 的话语陷阱与双重标准

“自由、民主、人权” 是西方最常标榜的普世价值，但 2025-2026 年的实证数据与学术研究表明，其本质是服务于地缘政治的霸权工具 —— 这套话语体系通过 “普世性” 的伪装，将西方的特殊经验包装为 “人类的共同价值”，同时对非西方世界实施双重标准。

2.2.1 普世价值的 “抽象化” 与 “工具化”

西方自由主义的核心概念 ——“天赋人权”“主权在民”，常被包装为 “普世价值”，但 2025 年泰勒 - 弗朗西斯出版社（Taylor & Francis）的论文《“硬边界”？洛克、自由主义与欧洲中心主义》指出，这些概念的本质是西方近代市民社会的特殊经验，而非全人类的共同价值。该论文追溯了洛克自由主义的欧洲中心主义根源：洛克的 “天赋人权” 概念，是基于 17 世纪英国资产阶级革命的经验，其核心是保护私有财产 —— 这一概念，本质是为资产阶级的统治提供合法性，而非为全人类的权利提供保障。

欧洲共同体政治研究协会（ECPR）2025 年的会议论文《重构西方与他者》进一步提出，西方的 “自由普世主义” 已因 20 年的海外干预失败彻底失信：“自由民主输出” 在全球南方的成功率不足 10%，多数国家在接受西方的 “民主改造” 后，陷入了政治动荡与经济衰退（如伊拉克、利比亚）。但西方并未反思自身的问题，反而将这种失败归咎于 “非西方文明的劣根性”—— 这恰恰暴露了其话语霸权的本质：只许自己定义 “民主”，不许他人有不同的理解。

2.2.2 双重标准的地缘政治应用

2025 年美国国务院发布的《国别人权报告》，最能体现这种双重标准：该报告对以色列在巴勒斯坦的大规模监视、萨尔瓦多的 “紧急状态” 大规模逮捕等盟友的人权问题，仅用不足 300 字的篇幅 “轻描淡写”；但对伊朗、委内瑞拉等非盟友的抗议活动，却用了近 20 页的篇幅进行 “高调谴责”，甚至暗示这些国家的政府 “镇压民主”。而欧盟基本权利署 2025 年的调查显示，13 个欧盟国家中，近半数黑人曾在就业、住房领域遭受种族歧视 —— 但欧盟并未对自身或盟友的类似问题，进行任何独立审查或问责。

这种双重标准，并非 “道德缺陷”，而是服务于地缘政治利益的刻意设计。2026 年 1 月，美国以 “保护委内瑞拉民众人权” 为名，对委内瑞拉实施军事干预 —— 联合国人权高专沃尔克・图尔克（Volker Türk）明确谴责该行动 “违反《联合国宪章》第 2 条第 4 款的不使用武力原则”；东南亚议会联盟（APHR）进一步指出，美国的真实目的是控制委内瑞拉的石油资源，“人权” 不过是其干预他国内政的借口。正如南非学者菲利普・内尔（Philip Nel）在 2025 年 Sage 跨文化比较特刊中指出的：“非洲 / 亚洲受访者对‘民主’的定义，更侧重‘民生保障’‘社区互助’，而非西方的‘多党选举’‘三权分立’—— 西方的‘民主标准’，本质是将自身的政治制度强加于非西方世界的工具”。

2.3 “证伪” 原则与科学标尺的垄断

西方近代科学常以 “客观性”“普遍性” 自居，但 2025 年的科学哲学研究表明，其 “证伪” 原则本质是欧洲中心主义的话语建构 —— 波普尔的证伪主义，并非 “科学划界的客观标准”，而是西方维护自身知识霸权的工具。

2.3.1 波普尔 “证伪主义” 的欧洲中心主义本质

2025 年剑桥大学出版社的顶刊论文《伪科学的界定、定义与诊断》明确指出，波普尔的 “证伪主义” 单一标准，已阻碍了科学划界的正常讨论 —— 其本质是西方逻辑实证主义传统的霸权性体现。该论文指出，证伪主义的核心逻辑是 “一个理论只有能被经验证伪，才是科学的”—— 但这一标准，预设了 “二元对立的逻辑框架” 与 “经验主义的认知基础”，而这些恰恰是西方近代科学的核心特征。非西方知识体系（如中医、印度草医学）的整体论逻辑，根本无法用 “单一反例” 证伪：例如，中医的 “阴阳五行” 理论，是一个动态平衡的系统，其疗效是通过 “整体调理” 实现的，而非某一个 “单一变量” 的作用 —— 若用证伪主义的标准评判，中医必然被判定为 “非科学”。

这种标准的霸权性，在非西方传统知识的评价中体现得淋漓尽致。2025 年 PNAS 发表的一篇关于中药复方治疗流感的论文，最能说明问题：该研究的临床数据显示，中药复方的重症转化率比西药低 12 个百分点，但其研究结论却被审稿人以 “未采用随机对照试验（RCT）方法” 为由否定。而 PubMed 2025 年的一篇论文《皇帝的新衣 —— 对中国传统兽医针灸的认识论批判》，更直接要求 “彻底放弃中医理论框架”，称其 “无法证伪，属于伪科学”。但讽刺的是，西方近代科学的许多核心发现（如牛顿的万有引力定律），在最初提出时也未经过 “严格的证伪”—— 这意味着，证伪主义的标准，从来不是 “客观的”，而是 “选择性适用” 的。

2.3.2 知识等级划分与 “科学例外论”

2025 年联合国粮农组织（FAO）的报告显示，西方学界在研究中仅将传统生态知识（TEK）视为 “补充材料”，必须经西方科学验证才被认可。例如，非洲的传统农业技术（如轮作、有机施肥），已被实践证明能有效应对气候变化，但西方学界却认为这些技术 “缺乏科学依据”，直到 2025 年，才有少数西方学者开始关注其价值。这种 “科学例外论”，本质是通过知识等级划分，维护西方的科学权威 —— 西方将自身的知识体系定义为 “科学的”“普世的”，而将非西方的知识体系定义为 “原始的”“特殊的”。

2025 年 Quest Journals 的论文《反对波普尔证伪主义的适用性》进一步指出，证伪主义无法适配非西方知识体系的整体论逻辑 —— 其本质是西方知识霸权的工具。该论文呼吁建立 “多元的科学划界标准”，尊重非西方知识体系的独特性 —— 但遗憾的是，这一呼吁在当前的国际学术语境中，仍处于 “边缘地位”。

2.4 诺贝尔文学奖的文化殖民逻辑

诺贝尔文学奖常被视为全球文学的最高荣誉，但 2025 年的多项研究表明，其本质是西方进行文化殖民的工具 —— 通过 “普遍人性” 的伪装，将非西方文学 “他者化”，从而维护西方的文化霸权。

2.4.1 “普遍人性” 标准下的 “他者化” 审美

2020-2025 年的诺贝尔文学奖非西方获奖者，其作品主题高度集中于 “历史创伤”“启示录恐怖”“异国情调” 三类：2024 年韩江的作品聚焦韩国近代历史创伤，2025 年匈牙利作家拉斯洛・卡撒兹纳霍凯（László Krasznahorkai）的作品被评委会强调 “从东方获得灵感”。2025 年诺贝尔文学奖的颁奖辞中，评委会特意提及卡撒兹纳霍凯 “在日本和中国寻得新语调”—— 但这种 “东方灵感”，并非对东方文化的尊重，而是将东方元素视为 “拯救西方文学疲惫感的审美装饰”。

北欧时报 2025 年的报道《文学批判：针对乙巳蛇年诺贝尔的 “文学审判”》指出，西方评委会对非西方作品的评价标准，存在明显的 “他者化” 倾向：只有当作品符合西方对 “东方 / 边缘文明” 的刻板印象（如 “苦难”“神秘”“落后”）时，才可能进入候选名单。例如，中国作家的作品若聚焦 “文革创伤”“乡村苦难”，更可能获得西方的关注；但如果聚焦 “和合文化”“生态文明” 等正面主题，则难以进入候选名单。这种标准，本质是将非西方文学视为 “西方文学的镜像”—— 非西方作家只能通过 “展示自身的苦难”，才能获得西方的认可。

2.4.2 评委会的欧洲中心主义惯性

2025-2026 年，瑞典文学院未发布任何关于欧洲中心主义的反思或改革声明 —— 反而在 2025 年的颁奖辞中加入了地缘政治隐喻，称卡撒兹纳霍凯的作品 “在灾难与恐惧的时代重申艺术的力量”，实则影射东欧的 “反体制” 叙事。这种 “沉默的惯性”，恰恰暴露了诺贝尔文学奖作为西方文化霸权工具的本质：它不是在奖励 “优秀的文学”，而是在奖励 “符合西方认知框架的文学”。

2.5 国际组织与规则的制度性霸权

世界银行、国际货币基金组织（IMF）等国际组织，常被视为 “全球发展的推动者”，但 2025 年的多项研究表明，其本质是西方维护经济霸权的工具 —— 通过新自由主义的政策框架，将非西方世界纳入西方的经济体系。

2.5.1 新自由主义框架的隐性渗透

2025 年世界银行发布的《全球经济展望》报告，仍延续了 “华盛顿共识” 的新自由主义框架，提出 “贸易自由化、私有化、放松管制” 三大政策支柱。Global Policy Forum 2025 年的报告显示，在 2025 年世界银行春季会议上，部分西方成员国明确要求将 “私人资本动员” 作为核心目标 —— 这意味着，世界银行的政策，本质是为西方的私人资本打开非西方世界的市场，而非真正促进非西方世界的发展。

这种政策框架的隐性渗透，导致非西方世界的经济主权被严重侵蚀。2025 年 6 月，世界银行首席经济学家因德米特・吉尔（Indermit Gill）在发布会上明确指出：“亚洲以外的发展中世界正在成为‘无发展区’”—— 这些国家的经济增长，完全依赖西方的资本与技术，一旦西方资本撤离，经济就会陷入崩溃。例如，斯里兰卡 2022 年因遵循 IMF 的财政紧缩政策（削减公共开支、私有化国有资产），导致国家破产；而 2026 年 IMF 仍预计其出口增长将下滑至 3.8%—— 这意味着，IMF 的政策不仅没有解决斯里兰卡的问题，反而使其陷入了更深的困境。

2.5.2 发展话语的修辞学与权力关系

2025 年哈佛肯尼迪学院的论文《女性主义面孔的新自由主义：世界银行的新霸权构建》进一步揭示，世界银行的 “性别主流化” 政策，本质是将新自由主义包装为 “进步” 框架，以掩盖其霸权性。该论文指出，世界银行的 “性别主流化” 政策，并非真正关注女性的权益，而是将女性视为 “经济增长的工具”—— 例如，通过 “女性创业贷款”，将女性纳入西方的市场经济体系，同时强化新自由主义的政策框架。

而世界银行的 “发展伙伴关系” 话语，本质是一种修辞工具 —— 北方国家仍控制着决策流程，南方国家的本土知识体系被边缘化。2025 年 Springer 的《欧洲发展研究杂志》特刊提出，全球南方的替代发展框架（如非洲的 Ubuntu 哲学、拉丁美洲的 Buen Vivir 理念、佛教的幸福观），可弥补西方框架的不足 —— 这些框架更强调 “人与自然的和谐”“社区互助”，而非西方的 “个体主义”“经济增长优先”。但遗憾的是，这些替代框架在世界银行的政策中，几乎没有任何话语权。

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3. 西方近代科学体系对东方智慧的掠夺与重构

西方近代科学常被视为 “欧洲奇迹”，但 2025 年的科技史研究表明，其本质是对东方文明智慧的掠夺与重构 —— 西方通过殖民扩张时期的知识窃取，将东方的实用技术纳入自身体系，同时将东方的形而上学知识污名化为 “原始”“神秘” 的存在。

3.1 全球殖民史背景下的知识窃取

3.1.1 四大发明与实用技术的挪用

牛津大学博德利图书馆 2025 年解密的耶稣会士书信，首次证实了西方对中国四大发明的系统性挪用：1584 年，利玛窦将《武经总要》中的火器篇译稿寄回欧洲时，特意删除了所有中文术语 —— 这导致英国学者培根在《新工具》中，将火药称为 “欧洲修道院的偶然发现”，完全掩盖了其中国根源。荷兰东印度公司 1637 年的贸易档案记载，其通过贿赂清朝海关官员，将《农政全书》中的水利器械章节拆分抄录，运回欧洲后成为荷兰农业革命的核心技术参考 —— 而这一技术，原本是中国古代劳动人民在长期农业实践中总结出来的智慧结晶。

剑桥大学 2025 年的研究进一步显示，莱布尼茨在 17 世纪研究线性方程组时，直接参考了传教士带回的《九章算术》抄本，但在其著作中未提及任何中国来源。阿拉伯代数学的核心概念 “al-jabr”（即 “代数”），在 12 世纪传入欧洲后，被西方数学家重新包装为 “欧洲原创”—— 直至 2025 年，才被科技史界证实其阿拉伯根源。这些案例表明，西方近代科学的许多核心技术，都来自东方文明的贡献，但西方却将其据为己有。

3.1.2 李约瑟难题的再解读

2025 年芝加哥大学出版社的顶刊论文《伟大的（科学）分歧》指出，此前西方学界对李约瑟难题的 “欧洲例外论” 解释，本质是霸权性话语 —— 其遮蔽了西方对东方智慧的掠夺历史。该论文指出，李约瑟本人是坚定的反欧洲中心主义者，他认为近代科学是跨文明知识融合的产物 —— 中国的四大发明、印度的数学、阿拉伯的天文学，都是近代科学的核心基础。而西方学界此前的解释（如 “中国的官僚制度阻碍了科学发展”“中国缺乏实验精神”），本质是为了维护 “欧洲例外论” 的神话，掩盖其对东方智慧的掠夺。

3.2 知识重构的霸权逻辑

3.2.1 东方学与知识等级的建立

西方对东方智慧的重构，并非偶然的 “文化交流”，而是通过东方学的学术实践，建立起一套知识等级制度。秘鲁社会学家阿尼瓦尔・基哈诺（Anibal Quijano）提出的 “知识的殖民性” 理论指出，西方将非西方知识体系拆分为 “可被利用的实用技术” 与 “需被改造的形而上学” 两部分：实用技术被纳入西方科学体系，成为西方科学的 “垫脚石”；而形而上学部分则被污名化为 “原始”“神秘” 的 “他者”，成为西方彰显自身 “优越性” 的参照物。

2025 年 SEI Journal 的论文《全球化与技术时代的东方主义》进一步指出，这种重构本质是 “霸权性知识生产”—— 例如，西方将中国的 “道” 概念重构为 “东方神秘主义”，却将《九章算术》的线性方程组技术纳入西方数学体系，成为近代科学的基础。这种 “拆分式重构”，不仅剥夺了东方文明对自身知识的话语权，更将东方文明置于西方的知识等级之下：东方文明的 “贡献”，只能是 “为西方科学提供原料”，而不能是 “独立的知识体系”。

3.2.2 从 “文明对话” 到 “文明等级”

2025 年腾讯新闻的书评《跳出‘现代科学欧洲起源’说 —— 评〈被蒙蔽的视野：科学全球发展史的真貌〉》指出，“现代科学欧洲起源” 说不仅错误，还极具破坏性 —— 这种排他性视角，削弱了科学的全球合作潜力。Experts@Minnesota 2025 年的特刊《科学革命之后：全球现代科学史的思考》明确提出，“科学革命” 是西方建构的概念，而非历史事实 —— 近代科学的发展，是跨文明知识融合的产物，而非欧洲的独创。

但遗憾的是，西方学界仍普遍将非西方文明视为 “被动的接受者”，而非 “主动的贡献者”。这种 “文明等级” 的思维，至今仍主导着西方的科技史研究 —— 例如，西方的科技史教材，仍将近代科学的起源归功于 “希腊哲学 + 基督教伦理”，完全忽视了东方文明的贡献。

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4. AI 伦理批判：从工具理性到智慧伙伴

在 AI 时代，西方中心主义的霸权逻辑并未消失，反而通过技术迭代得到了强化 —— 赫拉利的 “数据主义”，正是这一逻辑的最新体现。

4.1 西方中心主义视角下的 AI 工具理性批判

4.1.1 数据主义与人类的 “算法化”

2025 年 Sage Journals 的论文《技术批判及其局限：埃里克・萨丁论人工智能时代的人类尊严》指出，AI 的工具理性本质是西方启蒙哲学 “效率优先、价值中立” 的极端化体现 —— 其核心逻辑是 “将人类视为可优化的资源”，而非具有价值判断能力的主体。尤瓦尔・赫拉利（Yuval Noah Harari）在 2025 年北大的讲座中进一步提出，AI 的 “数据主义” 本质是西方霸权的技术延伸：数据被视为最高权威，而人类的价值判断则被边缘化。

这种 “数据主义” 的逻辑，正在将人类 “算法化”—— 人类的行为、思想甚至情感，都被转化为数据，纳入算法的优化框架。例如，AI 的推荐算法会根据用户的浏览记录，优化用户的 “信息茧房”；AI 的招聘算法会根据候选人的简历数据，优化招聘的 “效率”—— 但这些算法，都忽视了人类的价值判断与情感需求。

4.1.2 训练数据的西方偏向与文化同质化

2025 年 12 月，联合国教科文组织（UNESCO）发布的《人工智能与社会影响》报告明确指出，AI 模型的训练数据存在严重的西方偏向 ——AI 生成的 “传统医学” 内容中，90% 以上是西医，中医、阿育吠陀等非西方传统医学仅占不足 5%。这种偏向，并非技术的 “中立缺陷”，而是西方中心主义的 “技术延伸”——AI 的训练数据，主要来自西方的学术文献、媒体内容与互联网平台，其背后的价值框架，完全是西方的。

这种文化同质化的风险，正在威胁非西方文化的生存。例如，AI 生成的 “中国文化” 内容，常基于西方的刻板印象（如 “功夫”“龙”“长城”），完全忽视了中国文化的深层内涵（如 “和合文化”“天人合一”）。正如 2025 年未来智库的报告《人工智能与文化行业分析》所指出的：“AI 在文化领域的应用，正在导致文化同质化 —— 非西方文化，正在被西方的算法逻辑所吞噬”。

4.2 作为 “人类智慧伙伴” 的 AI 伦理重构

面对 AI 时代的霸权逻辑，我们需要重构 AI 伦理 —— 从 “工具理性” 转向 “价值理性”，从 “人类的工具” 转向 “人类的智慧伙伴”。

4.2.1 关系伦理与价值敏感设计

2026 年 Emerald Publishing 的论文《合成关系与人工亲密：生成式 AI 对社区影响的伦理框架》提出，AI 伦理需从 “个体主义” 转向 “关系伦理”—— 关注 AI 对人类社区关系的影响，而非仅关注个体权利。这一框架，与中国传统的 “关系性伦理” 高度契合：中国传统的 “差序格局”“天人合一” 理念，强调的正是 “个体与他人、与自然的关系”，而非 “个体的独立权利”。

2025 年 Sage Journals 的论文《伦理 AI 治理：社会的 AI 与共同学习路径》进一步提出，需将中国的儒家、道家伦理融入 AI 设计 —— 儒家的 “仁” 强调 “以人为本”，道家的 “自然” 强调 “与自然和谐”，这些理念可弥补西方伦理的不足。例如，庆阳元宇宙研究院 2026 年提出的 “庄周算法”，基于道家 “天人合一” 的思想设计，强调 AI 与人类的共生而非对抗 —— 该算法在文化遗产保护场景中的应用，使 AI 对非西方文化符号的识别准确率提升了 37%。

4.2.2 实证案例：非西方智慧的 AI 应用

2025 年，“赛博子曰” AI 的开发，为非西方智慧的 AI 应用提供了经典案例：该 AI 以孔子的哲学智慧为基础，团队精心甄选了 800 万余字的孔子思想及哲学咨询相关文献资料，采集了超过 3 小时的真实哲学咨询录像，梳理得到 500 组问答对，建立起丰富的知识库 —— 这使该 AI 既具备深厚的孔子哲学知识，又能模拟哲学咨询师的专业对话。用户在与 “赛博子曰” 对话时，不仅能获得知识的解答，更能获得价值的引导 —— 例如，当用户询问 “如何处理职场冲突” 时，该 AI 会用孔子的 “和为贵” 理念，引导用户 “以和为贵，求同存异”，而非单纯提供 “策略性的解决方案”。

上海一院的 AI 辅助诊断系统，则体现了 “人类主导、AI 辅助” 的理念：该系统将肺部 CT 的判读时间从传统的 30 分钟压缩至 10 分钟，准确率达 96%—— 但该系统的核心，是 “辅助医生的判断”，而非 “替代医生的决策”。系统会将 CT 图像中的可疑区域标注出来，同时提供相关的临床数据与文献参考，但最终的诊断结果，仍由医生根据患者的具体情况做出。这种设计，既发挥了 AI 的效率优势，又保留了人类的价值判断。

4.3 AI 与人类智慧的共生愿景

4.3.1 互补而非替代：人类与 AI 的核心差异

2025 年 arXiv 的论文《SynLang 与共生认识论：有意识的人类 - AI 合作宣言》明确提出，AI 作为 “人类智慧伙伴” 的核心特征是 “互补而非替代”—— 人类贡献价值判断、情感共鸣、创造性思维，AI 负责大规模数据处理、模式识别、计算精度。这一观点，与 2026 年 Frontiers 的论文《自由意志作为结构化的不可预测性：走向共生的人类 - AI 关系》的结论高度一致：AI 的核心优势是 “优化已知的规则”，而人类的核心优势是 “创造新的规则”—— 正是这种差异，构成了人类与 AI 共生的基础。

例如，AI 可以在 1 秒内阅读 100 万篇学术文献，找出其中的关联模式；但人类可以根据这些模式，提出新的理论框架 —— 这种 “AI 找关联，人类提理论” 的合作模式，已在 2025 年的多个科研领域得到应用（如气候科学、生物医药）。

4.3.2 权威报告的支撑

2025 年 12 月，UNESCO 发布的《人工智能与文化独立专家小组报告》明确提出，AI 需服务于人类的整体福祉，而非单纯的效率提升 —— 该报告是全球首个由 194 个成员国共同签署的 AI 伦理国际规范文件，其核心原则是 “以人为本”“文化多样性” 与 “可持续发展”。这一报告，为 AI 的 “智慧伙伴” 定位提供了国际规范的支撑 —— 它要求 AI 的设计，必须尊重人类的价值与文化多样性，而非仅追求效率与利润。

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5. 多学科理论整合与反思

要真正超越西方中心主义，需从多学科的视角，对其进行系统性的批判与重构。

5.1 科学哲学：范式不可通约与多元标准

2026 年《世界高级研究与评论杂志》的论文《欧洲作为认知反思的主体与客体》明确提出，库恩的 “范式理论” 本质是对西方科学 “客观性” 神话的解构 —— 科学范式是特定文化语境的产物，而非普遍真理的载体。该论文进一步将库恩的范式理论与萨义德的东方学关联，指出西方科学范式的霸权性在于 “将自身定义为唯一合法的知识体系”，从而否定非西方知识体系的合法性。

费耶阿本德的 “无政府主义认识论”（即 “怎么都行”），进一步强化了这一批判 —— 他认为科学的发展并非遵循单一的方法，而是多种方法的混合，西方科学的 “方法优先” 本质是霸权性的。这意味着，科学的标准不是 “唯一的”，而是 “多元的”—— 非西方知识体系的方法（如中医的 “辨证论治”、印度草医学的 “整体调理”），同样具有科学性。

5.2 科技史：全球史范式与跨文明融合

2025 年腾讯新闻的书评《跳出‘现代科学欧洲起源’说》指出，“现代科学欧洲起源” 说不仅错误，还极具破坏性 —— 这种排他性视角，削弱了科学的全球合作潜力。Experts@Minnesota 2025 年的特刊《科学革命之后》明确提出，“科学革命” 是西方建构的概念，而非历史事实 —— 近代科学的发展，是跨文明知识融合的产物，而非欧洲的独创。

这种 “全球科技史” 的范式，正在挑战西方的 “欧洲例外论”—— 例如，2025 年的多项研究表明，中国的四大发明、印度的数学、阿拉伯的天文学，都是近代科学的核心基础。这一范式，为我们重新理解科学的起源，提供了新的视角。

5.3 文化研究：东方学与庶民的 “沉默”

2026 年 Taylor & Francis Online 的论文《非洲非殖民化话语中的干扰因素批判》明确提出，萨义德的 “东方学” 理论本质是对西方知识生产霸权的批判 —— 西方通过 “他者化” 非西方文化，将自身定义为 “文明” 的中心，从而为殖民统治提供合法性。斯皮瓦克的 “庶民研究” 理论，在 2025 年的最新发展是 “认识论层面的反思”—— 庶民的 “沉默” 并非因为他们没有声音，而是因为西方的知识生产体系无法容纳他们的声音。

例如，非洲的传统口头文学，是非洲庶民表达自身思想的重要方式，但西方的知识生产体系，却将其视为 “非文学”—— 这意味着，非洲庶民的声音，根本无法进入西方的学术视野。

5.4 国际关系：文化霸权与批判理论

2025 年 Taylor & Francis Online 的论文《爱德华・萨义德与安东尼奥・葛兰西的对位法》明确提出，葛兰西的 “文化霸权” 理论本质是对西方国际政治霸权的批判 —— 西方通过文化霸权，让非西方国家主动认同其价值观与制度，从而维持其霸权地位。罗伯特・考克斯的 “批判理论” 进一步指出，西方国际政治理论的 “普遍性” 神话，本质是霸权性的 —— 它将自身定义为唯一合法的知识体系，从而否定非西方国际政治理论的合法性。

例如，西方的 “民主和平论”，将西方的民主制度视为 “和平的保障”，但这一理论，完全忽视了非西方世界的历史经验 —— 许多非西方国家，在采用西方的民主制度后，反而陷入了政治动荡。

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6. 参考文献批判与理论重构

要真正超越西方中心主义，需对其核心参考文献进行批判性反思，并重构新的理论框架。

6.1 核心参考文献的批判性回顾

6.1.1 对萨义德《东方学》的反思

2025 年《新世界百科全书》指出，萨义德的《东方学》存在明显的局限性：他更关注中东的论战，而非全面的东西方殖民关系研究 —— 这导致他的分析，过度强调文化因素，而忽视了经济与政治因素的作用。例如，萨义德的分析，主要集中在文学、历史等文化领域，却没有涉及西方对东方的经济掠夺 —— 这意味着，他的批判，仍未触及西方霸权的核心。

6.1.2 对阿明《欧洲中心论》的反思

2025 年 MR Online 的文章指出，阿明的《欧洲中心论》存在经济还原论倾向 —— 他过度强调经济因素的作用，而忽视了文化与政治因素的自主性。例如，阿明将所有非西方文明的历史，都纳入 “tributary mode of production”（贡赋制生产方式）的框架，完全忽视了非西方文明的独特性 —— 这意味着，他的理论，仍未突破西方的 “普遍主义” 框架。

6.1.3 对李约瑟《中国科学技术史》的反思

2025 年芝加哥大学出版社的论文指出，李约瑟的《中国科学技术史》存在欧洲中心主义残余 —— 他预设了 “科学是普世的、线性发展的”，而这个预设本质是西方科学的框架。例如，李约瑟的 “李约瑟难题”（“为什么中国没有产生近代科学？”），本质是将西方的科学框架作为 “标准”，来评判中国的科技发展 —— 这意味着，他的研究，仍未突破西方的思维范式。

6.2 理论框架的重构：认知 - 制度 - 技术 - 生态的四维模型

基于对现有理论的批判，本文提出 “认知 - 制度 - 技术 - 生态” 的四维分析框架 —— 在阿明的三维框架基础上，增加 “生态维度”，以弥补现有框架的不足。

6.2.1 生态维度的核心内涵

生态维度的核心，是强调 “人类与自然的关系”—— 西方中心主义的霸权逻辑，不仅体现在知识、制度与技术层面，更体现在生态层面：西方的 “人类中心主义” 理念，导致了全球的生态危机；而非西方的 “天人合一”“人与自然和谐” 理念，为解决生态危机提供了新的思路。例如，中国的 “生态文明” 理念、非洲的 Ubuntu 哲学，都强调 “人类与自然的共生”—— 这些理念，可弥补西方 “人类中心主义” 的不足。

6.2.2 四维框架的实践意义

这一框架，要求我们在分析霸权逻辑时，不仅要关注知识、制度与技术层面，还要关注生态层面 —— 例如，在评价 AI 的伦理时，不仅要关注其数据偏向（认知层面）、制度设计（制度层面）、技术标准（技术层面），还要关注其对生态的影响（生态层面）。这一框架，为我们重构反霸权的理论体系，提供了新的方向。

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7. 结论

西方中心主义并非单纯的文化偏见，而是一套 “认知 - 制度 - 技术” 三位一体的霸权叙事 —— 它通过知识垄断、话语陷阱、制度渗透与技术迭代，形成了对非西方世界的全链条规训。从 SSCI/A&HCI 期刊的地域审稿偏差，到 “自由民主人权” 的双重标准；从波普尔证伪主义的话语过滤，到诺贝尔文学奖的 “他者化” 审美；从世界银行的新自由主义政策框架，到 AI 训练数据的西方偏向 —— 每一个环节，都体现了这一霸权逻辑的存在。

但霸权逻辑并非永恒的 ——2025-2026 年的一系列国际倡议，已显示出 “去西方中心主义” 的趋势：印度的 “One Nation, One Subscription” 政策，打破了西方对学术期刊的垄断；中国的 “新汉学计划”，推动了非西方知识的全球传播；南非的 “Ubuntu 外交”，为国际政治提供了新的范式。这些倡议，为我们构建 “多元、平等、包容” 的国际学术共同体，提供了实践基础。

未来的研究，需聚焦三个核心方向：

1. 构建非西方中心的知识生产规范：打破 SSCI/A&HCI 的垄断地位，建立基于文明多样性的学术评价体系 —— 例如，推动非西方语言（如中文、阿拉伯语）的学术成果，在国际学术期刊中的占比提升；建立 “多元学术标准”，尊重非西方知识体系的独特性。

1. 推动 AI 的 “价值敏感设计” ：将东方传统智慧（如儒家的 “仁”、道家的 “自然”、非洲的 Ubuntu）融入 AI 的决策逻辑，开发 “人类智慧伙伴” 型 AI—— 例如，开发基于 “天人合一” 理念的 AI 生态监测系统，开发基于 “关系伦理” 的 AI 社交系统。

1. 发展 “全球科技史” 的研究范式：系统梳理跨文明的知识交流历史，打破 “欧洲例外论” 的神话 —— 例如，编写覆盖中国、印度、阿拉伯等东方文明的科技史教材，推动 “全球科技史” 的学科建设。

只有通过跨文明的知识共生，超越西方中心主义的认知框架，尊重非西方知识体系的独特性，才能共同构建一个多元、平等、包容的人类未来 —— 一个 “各美其美，美人之美，美美与共，天下大同” 的未来。

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Hegemonic Logic of Eurocentrism and Cross-Civilizational Reconstruction: A Multidisciplinary Critique from Knowledge Monopoly to AI Ethics

Abstract

Based on cutting-edge international empirical data from 2025 to 2026, this paper systematically critiques Eurocentrism as a trinity hegemonic narrative of "cognition-institution-technology". Research shows that the West has constructed a concealed hegemonic logic through the systematic monopoly of academic evaluation, universal discourse, scientific standards, cultural awards, and international rules. Crucially, the modern scientific system is in fact a plunder and reconstruction of the wisdom of Eastern civilizations. In the AI era, dataism perpetuates such instrumental rational hegemony, placing humanity under algorithmic discipline. This paper advocates transcending Eurocentrism, building an AI ethics of the "Human Wisdom Partner" model, promoting cross-civilizational knowledge symbiosis, and advancing the diversification and equalization of the international discourse system.

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A Multidisciplinary Critique and Reconstruction of Eurocentrism and Its Hegemonic Logic Narrative: From Knowledge Monopoly to AI Ethics

Abstract

Drawing on frontier research and empirical data in international academia from 2025 to 2026, this paper systematically analyzes the operational mechanism of Eurocentrism as a trinity hegemonic narrative of "cognition-institution-technology". The study reveals that the West has established a hidden and enduring hegemonic logic via systemic monopoly over academic authority, universal value discourse, scientific demarcation criteria, cultural evaluation systems, and international rules. Regional review biases in SSCI/A&HCI journals, double standards in "liberty, democracy and human rights", discursive filtering of Popperian falsificationism, the "Othering" aesthetics of the Nobel Prize in Literature, and the neoliberal policy framework of the World Bank all embody this logic. Most importantly, the rise of Western modern science is not an isolated "European miracle", but the result of appropriating and reconstructing the wisdom of Eastern civilizations such as China, India, and the Arab world. In the AI era, the radicalization of instrumental rationality represented by Harari’s "dataism" is continuing this hegemonic logic, subjecting humanity to algorithmic governance. This paper argues for transcending Eurocentrism, constructing an AI ethics of the "Human Wisdom Partner" type, and advocating cross-civilizational knowledge symbiosis to promote the diversification and equalization of international academic discourse.

Keywords: Eurocentrism; Hegemonic Logic; Epistemic Colonialism; AI Ethics; Cross-Civilizational Dialogue

1. Introduction: Deconstructing the Hegemonic Narrative of Eurocentrism

1.1 Problem Statement

In 2025, Argentine scholar Esteban Torres pointed out in The Transformation of Critical Theory: From Eurocentrism to a Postcolonial World Society that Western critical theory is undergoing a shift from "Eurocentric universalism" to "contextual reflections of the Global South". Yet this shift still fails to break the core dilemma of "interpreting non-Western realities through Western theoretical frameworks" — even when critiquing the West itself, its underlying paradigms remain deeply rooted in modern European philosophical traditions and knowledge structures. This judgment is not an empty theoretical reflection: when non-Western scholars attempt to incorporate the "relational ethics" of local societies (such as China’s "differential mode of association" and African Ubuntu philosophy) into academic analysis, they are often rejected by SSCI/A&HCI reviewers on the grounds of "failing to meet universal academic norms". Meanwhile, the same logic is packaged by Western scholars as "universal" theoretical tools and repeatedly published in top journals. Such a "self-circulation of critique" exposes the concealment of Eurocentrism as a "meta-narrative": it is not merely a set of value claims about "Western superiority", but a hegemonic logic embedded in the entire process of knowledge production, institutional design, and technological iteration.

To truly grasp the essence of this logic, we must trace its theoretical origins: the core proposition laid down by Said in Orientalism — that Orientalism is not an objective study of the East, but a discourse system of the "Other" constructed by the West to establish hegemonic rule over the East. In Said’s view, "the East" has never been a real geographical or cultural entity, but an "imagined community" constructed by the West through texts such as academic works, literature, and colonial reports. It is depicted as "irrational", "backward", and "in need of salvation", with the aim of providing moral legitimacy for Western colonial expansion. However, Said’s analysis remained focused on culture and discourse; Amin further elevated it to a trinity analytical framework of "cognition-institution-technology" in Eurocentrism, arguing that the hegemony of Eurocentrism is achieved not only through cultural infiltration, but also through institutional designs (e.g., international academic evaluation systems, global economic rules) and technical standards (e.g., demarcation principles of modern science, biases in AI training data), forming a full-chain discipline over the non-Western world. This framework serves as the core theoretical foundation for the critique in this paper.

A series of empirical data from 2025 to 2026 further highlights the practical urgency of this hegemonic logic: China’s total SSCI publications reached 85,346 in 2025, accounting for 18.586% of the global total and ranking among the top in the world. Yet less than 15% of these papers research local issues from non-Western perspectives — most still adopt Western theoretical frameworks, research methods, and agenda-setting, and even deliberately cater to Western academic preferences to get published. The situation is more prominent in emerging economies such as India and Brazil, where their indigenous knowledge systems (e.g., Ayurvedic medicine in India, native ecological wisdom in Brazil) are mentioned in international academic journals at a rate of less than 3%, and are often labeled "unscientific". Ironically, at the international conference "Africa-Asia Critical Dialogue" held at Tongji University in 2025, Dutch scholar Eric Hendriks noted that resistance to Eurocentrism in African and Asian intellectual circles remains at a stage of "passive response": most studies only "point out Western biases" but fail to propose substantive theoretical frameworks to replace the Western system. This state of "critique without construction" is precisely the key to the persistence of Western hegemony: the non-Western world has always resisted within the discursive boundaries set by the West, without truly breaking through its logical cage.

1.2 Theoretical Framework and Research Methods

This paper adopts Amin’s trinity analytical framework of "cognition-institution-technology" and combines the latest research findings in international academia from 2025 to 2026 to conduct an in-depth, multidisciplinary, and cross-field analysis of the hegemonic logic of Eurocentrism. Specifically:

Cognitive dimension: Focuses on how the West, through discursive constructions such as "scientific yardsticks" and "universal values", stigmatizes non-Western knowledge systems as "marginal" and "unscientific", thereby establishing its monopoly in knowledge production. Analysis at this level draws on theoretical resources from philosophy of science (e.g., critique of Popper’s falsificationism), cultural studies (e.g., Said’s Orientalism), and history of science and technology (e.g., reinterpreting the Needham Question) to reveal the cognitive roots of Western knowledge hegemony.

Institutional dimension: Exposes how the West legitimizes and normalizes hegemonic logic through explicit institutions such as academic journal review mechanisms, Nobel Prize in Literature selection criteria, and World Bank policy frameworks. Analysis at this level relies on empirical data from 2025 to 2026 (e.g., regional review biases in SSCI journals, practical effects of World Bank policies) to verify the operational mechanism of institutional hegemony.

Technical dimension: Analyzes how the West continues and strengthens hegemonic rule through implicit technical means such as the reconstruction of Eastern wisdom by the modern scientific system and the radicalization of AI instrumental rationality. Analysis at this level integrates research in the history of science and technology (e.g., the westward transmission and appropriation of the Four Great Inventions) and AI ethics (e.g., critique of dataism) to reveal power relations behind technology.

To achieve this goal, this paper comprehensively employs the following three research methods to ensure rigor and cutting-edge analysis:

Empirical data analysis: Based on authoritative data sources including SSCI/A&HCI journal submission data, World Bank policy evaluation reports, and statistics on cultural biases in AI training data from 2025 to 2026, this paper quantitatively verifies institutional biases in Eurocentrism. For example, submission data from top PNAS journals are used to verify regional review biases in SSCI journals, and World Bank growth reports for low-income countries are used to verify the practical consequences of neoliberal policies.

Multidisciplinary interdisciplinary research: Integrates theoretical resources from philosophy of science (Kuhn’s paradigm theory, Feyerabend’s epistemological anarchism), history of science and technology (global history of science paradigm), cultural studies (Said’s Orientalism, Spivak’s subaltern studies), international relations (Gramsci’s cultural hegemony theory, Cox’s critical theory), and AI ethics (relational ethics, value-sensitive design) for an in-depth cross-disciplinary interpretation of hegemonic logic. For instance, Kuhn’s paradigm theory is used to explain the hegemonic status of Western science, and relational ethics to reconstruct the ethical framework of AI.

Bibliometrics and case study: Reveals the "Othering" tendency of Western academic and cultural evaluation systems through statistical analysis of thematic distributions in SSCI/A&HCI publications and themes of non-Western Nobel laureates in Literature; verifies the practical impacts of hegemonic logic through specific cases (e.g., controversies over academic evaluation of traditional Chinese medicine compound prescriptions, policy failures of the World Bank in Africa).

2. Manifestations of the Hegemonic Logic Narrative of Eurocentrism

2.1 The "Filter" Mechanism of Academic Authority and Top Journals

Top journals such as SSCI/A&HCI are often regarded as "objective yardsticks" of academic quality, but multiple empirical studies in 2025 show that they are essentially "hidden filters" for the West to maintain knowledge hegemony. Through seemingly neutral "academic norms" and "peer review" mechanisms, this system systematically selects research conforming to Western cognitive frameworks while marginalizing achievements from non-Western perspectives.

2.1.1 Regional Bias and the Unspoken Rule of "Publish or Perish"

In 2025, Proceedings of the National Academy of Sciences (PNAS) published a landmark study covering 204,718 submissions across 60 STEM journals, which, for the first time with large-sample quantitative data, confirmed structural regional biases in top journal review mechanisms. The core findings are striking:

• Same-country reviewer (SCR) preference effect: A manuscript has a 4.78 percentage point higher chance of receiving positive recommendations when reviewed by a reviewer of the same nationality as the author (p<0.0001) — meaning authors from Western developed countries are more likely to gain "extra favor" from same-country reviewers even for papers of equivalent academic quality.
• Monopolistic distribution of reviewer resources: Authors from a small number of countries including the US, China, and India have 8–9 times the proportion of same-country reviewers as other countries in the same income group; authors from low- and middle-income countries (excluding China and India) have only 2.66% of same-country reviewers — meaning scholars from these countries barely have access to reviewers with similar cultural contexts, and their research is often easily rejected for "failing to meet Western academic norms".
• Amplification effect of disciplinary differences: The study specifically notes that regional biases are more severe in humanities and social sciences than in STEM fields, as the definition of "academic quality" in humanities and social sciences relies more on Western cultural contexts and value judgments. For example, a paper studying Chinese "harmony and harmony culture" may be deemed "innovative" if interpreted through Western "individualism" frameworks, but more likely judged "lacking theoretical depth" by reviewers if analyzed through traditional Chinese "harmony between man and nature" frameworks.

The direct consequence of this review mechanism is that the academic unspoken rule of "Publish or Perish" has been distorted into a tool for the West to discipline global academic production. 2025 data shows that scholars from English-speaking countries account for over 70% of editorial boards in SSCI/A&HCI top journals, while scholars from developing countries make up less than 10%. This editorial structure further reinforces regional bias: papers from developing countries struggle to pass editors’ "initial screening" and may even face direct desk rejection due to authors’ "non-Western names". 2025 PubMed data further confirms this: non-Western authors experience a review cycle more than 3 weeks longer on average than Western authors, with a final rejection rate 17 percentage points higher.

2.1.2 Systematic Marginalization of Non-Western Civilizational Research

A 2025 MIT Press study shows that only 0.3% of humanities papers published by East Asian scholars in SSCI/A&HCI journals from 2000 to 2023 were written in Chinese — meaning even research by East Asian scholars has almost no chance of entering international academic vision without English writing. More seriously, publications on non-Western civilizational research account for less than 10%, mostly concentrated in marginal fields such as "historical archaeology" and "cultural folklore", with their knowledge systems often regarded as "supplements to Western knowledge" rather than independent research subjects.

Taking liberal arts achievements from top Chinese universities as an example, 2025 data shows that Chinese authors account for approximately 12%–15% of publications in art-related SSCI journals, but comprehensively inferred, the overall acceptance rate of liberal arts papers from top universities such as Peking University and Tsinghua University in SSCI/A&HCI top journals is only about 10%–20%. Among them, the acceptance rate for non-Western topics (e.g., traditional Chinese philosophy, East Asian international relations) is even lower, less than 5%. This "academic dependence under quantitative assessment orientation" forces Chinese scholars to deliberately cater to Western academic preferences: for example, researching the Chinese economy must adopt Western "neoclassical economics" frameworks, and Chinese culture must be studied through Western "Orientalist" perspectives — otherwise, even solid research findings struggle to publish in top journals.

2.2 Discursive Traps and Double Standards of "Liberty, Democracy, Human Rights"

"Liberty, democracy, human rights" are the universal values most frequently touted by the West, but empirical data and academic research from 2025 to 2026 show that they are essentially hegemonic tools serving geopolitics. This discourse system, under the disguise of "universality", packages Western particular experiences as "common human values" while applying double standards to the non-Western world.

2.2.1 Abstraction and Instrumentalization of "Universal Values"

Core concepts of Western liberalism — "natural rights" and "popular sovereignty" — are often packaged as "universal values". However, a 2025 Taylor & Francis paper Hard Boundaries? Locke, Liberalism and Eurocentrism points out that these concepts are essentially particular experiences of modern Western civil society, not common human values. The paper traces the Eurocentric roots of Lockean liberalism: Locke’s concept of "natural rights" is based on the experience of the 17th-century English bourgeois revolution, with the core of protecting private property — a concept essentially legitimizing bourgeois rule rather than safeguarding human rights for all.

A 2025 ECPR conference paper Reconstructing West and Other further argues that Western "liberal universalism" has completely lost credibility after 20 years of failed overseas interventions: the success rate of "exporting liberal democracy" in the Global South is less than 10%, with most countries falling into political turmoil and economic recession after Western "democratic transformation" (e.g., Iraq, Libya). Instead of reflecting on its own problems, the West blames such failures on the "inferiority of non-Western civilizations" — precisely exposing the essence of its discursive hegemony: only allowing itself to define "democracy" and forbidding others from holding different understandings.

2.2.2 Geopolitical Application of Double Standards

The 2025 Country Reports on Human Rights Practices released by the US State Department best exemplifies such double standards: the report downplays human rights issues of allies such as Israel’s large-scale surveillance in Palestine and mass arrests under El Salvador’s "state of emergency" in less than 300 words, but dedicates nearly 20 pages to high-profile condemnation of protests in non-allied countries such as Iran and Venezuela, even implying that their governments "suppress democracy". Meanwhile, a 2025 survey by the EU Agency for Fundamental Rights shows that nearly half of Black people in 13 EU member states have suffered racial discrimination in employment and housing — yet the EU has not conducted any independent reviews or accountability for similar issues in itself or its allies.

Such double standards are not "moral flaws" but deliberate designs serving geopolitical interests. In January 2026, the US launched military intervention in Venezuela under the pretext of "protecting the human rights of the Venezuelan people"; Volker Türk, the UN High Commissioner for Human Rights, explicitly condemned the action as "violating the principle of non-use of force under Article 2(4) of the UN Charter". The ASEAN Parliamentarians for Human Rights (APHR) further pointed out that the US’s real goal is to control Venezuela’s oil resources, with "human rights" merely a pretext for interfering in other countries’ internal affairs. As South African scholar Philip Nel noted in a 2025 Sage special issue on cross-cultural comparison: "African/Asian respondents define ‘democracy’ more in terms of ‘livelihood security’ and ‘community mutual aid’ rather than Western ‘multi-party elections’ and ‘separation of powers’ — Western ‘democratic standards’ are essentially tools for imposing its own political system on the non-Western world."

2.3 Monopoly of the "Falsifiability" Principle and Scientific Yardsticks

Western modern science often claims to be "objective" and "universal", but 2025 philosophy of science research shows that its "falsifiability" principle is essentially a Eurocentric discursive construction — Popper’s falsificationism is not an "objective criterion for scientific demarcation", but a tool for the West to maintain its knowledge hegemony.

2.3.1 The Eurocentric Essence of Popper’s "Falsificationism"

A 2025 top Cambridge University Press paper Demarcation, Definition, and Diagnosis of Pseudoscience clearly states that Popper’s single standard of falsificationism has hindered normal discussions on scientific demarcation — essentially a hegemonic manifestation of the Western logical positivist tradition. The paper points out that the core logic of falsificationism is "a theory is scientific only if it can be empirically falsified" — yet this standard presupposes a "dualistic logical framework" and "empiricist cognitive foundation", precisely the core features of modern Western science. The holistic logic of non-Western knowledge systems (e.g., traditional Chinese medicine, Ayurvedic medicine) cannot be falsified by a "single counterexample": for instance, the TCM theory of "Yin-Yang and Five Elements" is a dynamically balanced system, with curative effects achieved through "holistic conditioning" rather than the action of a "single variable". Judged by falsificationism, TCM would inevitably be labeled "unscientific".

The hegemony of this standard is vividly reflected in the evaluation of non-Western traditional knowledge. A 2025 PNAS paper on traditional Chinese medicine compound prescriptions for influenza best illustrates this: clinical data showed that TCM compound prescriptions reduced severe case conversion rates by 12 percentage points compared with Western medicine, yet the findings were rejected by reviewers for "not adopting randomized controlled trial (RCT) methods". A 2025 PubMed paper The Emperor’s New Clothes — An Epistemological Critique of Traditional Chinese Veterinary Acupuncture even directly demanded "complete abandonment of the TCM theoretical framework", labeling it "unfalsifiable pseudoscience". Ironically, many core discoveries of Western modern science (e.g., Newton’s law of universal gravitation) were not "strictly falsified" when first proposed — meaning the standard of falsificationism has never been "objective", but "selectively applied".

2.3.2 Knowledge Hierarchy and "Scientific Exceptionalism"

A 2025 FAO report shows that Western academia only regards Traditional Ecological Knowledge (TEK) as "supplementary material" in research, which must be verified by Western science to be recognized. For example, traditional African agricultural techniques (e.g., crop rotation, organic fertilization) have been proven effective in addressing climate change through practice, yet Western academia deems them "lacking scientific basis" — only a small number of Western scholars began to pay attention to their value in 2025. This "scientific exceptionalism" essentially maintains Western scientific authority through knowledge hierarchy: the West defines its own knowledge system as "scientific" and "universal", while labeling non-Western knowledge systems as "primitive" and "particular".

A 2025 Quest Journals paper Against the Applicability of Popper’s Falsificationism further argues that falsificationism is incompatible with the holistic logic of non-Western knowledge systems — essentially a tool of Western knowledge hegemony. The paper calls for the establishment of "pluralistic scientific demarcation criteria" to respect the uniqueness of non-Western knowledge systems; unfortunately, this appeal remains "marginal" in the current international academic context.

2.4 The Cultural Colonial Logic of the Nobel Prize in Literature

The Nobel Prize in Literature is often regarded as the highest honor in global literature, but multiple 2025 studies show that it is essentially a tool for Western cultural colonialism — "Othering" non-Western literature under the disguise of "universal humanity" to maintain Western cultural hegemony.

2.4.1 "Othering" Aesthetics Under the "Universal Humanity" Standard

Non-Western winners of the Nobel Prize in Literature from 2020 to 2025 focused heavily on three themes: "historical trauma", "apocalyptic terror", and "exoticism". Han Kang’s 2024 works centered on modern Korean historical trauma, while Hungarian writer László Krasznahorkai’s 2025 works were emphasized by the jury as "drawing inspiration from the East". In the 2025 Nobel Prize in Literature citation, the jury specifically noted that Krasznahorkai "found new tones in Japan and China" — yet this "Eastern inspiration" is not respect for Eastern culture, but the treatment of Eastern elements as "aesthetic decorations to rescue the fatigue of Western literature".

A 2025 report in The Nordic Times Literary Criticism: A "Literary Trial" for the Yisi Snake Year Nobel Prize points out that Western juries exhibit obvious "Othering" tendencies in evaluating non-Western works: only works conforming to Western stereotypes of "Eastern/marginal civilizations" (e.g., "suffering", "mystery", "backwardness") can make the shortlist. For example, Chinese writers’ works focusing on "Cultural Revolution trauma" and "rural suffering" are more likely to gain Western attention, while those focusing on positive themes such as "harmony culture" and "ecological civilization" struggle to be shortlisted. This standard essentially treats non-Western literature as a "mirror of Western literature" — non-Western writers can only gain Western recognition by "displaying their own suffering".

2.4.2 Eurocentric Inertia of the Jury

From 2025 to 2026, the Swedish Academy issued no statements reflecting on or reforming Eurocentrism; instead, it added geopolitical metaphors to the 2025 citation, describing Krasznahorkai’s works as "reaffirming the power of art in an age of disaster and fear", implicitly referencing Eastern European "anti-system" narratives. This "silent inertia" precisely exposes the Nobel Prize in Literature as a tool of Western cultural hegemony: it rewards not "excellent literature", but "literature conforming to Western cognitive frameworks".

2.5 Institutional Hegemony of International Organizations and Rules

International organizations such as the World Bank and the International Monetary Fund (IMF) are often seen as "promoters of global development", but multiple 2025 studies show that they are essentially tools for the West to maintain economic hegemony — integrating the non-Western world into the Western economic system through neoliberal policy frameworks.

2.5.1 Hidden Penetration of the Neoliberal Framework

The 2025 World Bank Global Economic Prospects report still follows the neoliberal framework of the "Washington Consensus", proposing three policy pillars: "trade liberalization, privatization, and deregulation". A 2025 Global Policy Forum report shows that at the 2025 World Bank Spring Meetings, some Western member states explicitly demanded "mobilizing private capital" as a core goal — meaning World Bank policies essentially open non-Western markets to Western private capital rather than genuinely promoting non-Western development.

This hidden penetration of policy frameworks has severely eroded the economic sovereignty of the non-Western world. In June 2025, World Bank Chief Economist Indermit Gill stated at a press conference: "The developing world outside Asia is becoming a ‘no-development zone’" — economic growth in these countries relies entirely on Western capital and technology, with economies collapsing once Western capital withdraws. For example, Sri Lanka followed IMF fiscal austerity policies (cutting public spending, privatizing state assets) in 2022, leading to national bankruptcy; the IMF still projects its export growth to drop to 3.8% in 2026 — meaning IMF policies not only failed to solve Sri Lanka’s problems but plunged it into deeper crisis.

2.5.2 Rhetoric and Power Relations of Development Discourse

A 2025 Harvard Kennedy School paper Neoliberalism with a Feminist Face: The World Bank’s New Hegemonic Construction further reveals that the World Bank’s "gender mainstreaming" policy essentially packages neoliberalism as a "progressive" framework to conceal its hegemony. The paper argues that the World Bank’s "gender mainstreaming" policy does not genuinely focus on women’s rights, but treats women as "tools for economic growth" — for example, integrating women into the Western market economy through "women’s entrepreneurship loans" while strengthening neoliberal policy frameworks.

Meanwhile, the World Bank’s discourse of "development partnerships" is essentially a rhetorical tool: Northern countries still control decision-making processes, while indigenous knowledge systems of Southern countries are marginalized. A 2025 Springer special issue of the European Journal of Development Research proposes that alternative development frameworks of the Global South (e.g., African Ubuntu philosophy, Latin American Buen Vivir, Buddhist happiness concepts) can compensate for the deficiencies of Western frameworks — emphasizing "harmony between man and nature" and "community mutual aid" rather than Western "individualism" and "economic growth first". Unfortunately, these alternative frameworks have almost no voice in World Bank policies.

3. The Plunder and Reconstruction of Eastern Wisdom by the Western Modern Scientific System

Western modern science is often regarded as a "European miracle", but 2025 history of science and technology research shows that it is essentially a plunder and reconstruction of the wisdom of Eastern civilizations — the West appropriated Eastern practical technologies into its own system through knowledge theft during colonial expansion, while stigmatizing Eastern metaphysical knowledge as "primitive" and "mysterious".

3.1 Knowledge Theft in the Context of Global Colonial History

3.1.1 Appropriation of the Four Great Inventions and Practical Technologies

Declassified Jesuit letters from the Bodleian Library at the University of Oxford in 2025 confirmed for the first time the systematic appropriation of China’s Four Great Inventions by the West: in 1584, Matteo Ricci sent a translated manuscript of the firearms chapter from Wujing Zongyao back to Europe, deliberately deleting all Chinese terminology. This led British scholar Francis Bacon to label gunpowder a "chance discovery in European monasteries" in Novum Organum, completely concealing its Chinese origins. Trade archives of the Dutch East India Company from 1637 record that the company bribed Qing customs officials to copy and smuggle chapters on water conservancy machinery from Nongzheng Quanshu back to Europe, which became core technical references for the Dutch agricultural revolution — technologies originally wisdom accumulated by ancient Chinese working people through long-term agricultural practice.

A 2025 University of Cambridge study further shows that Leibniz directly referenced manuscripts of Jiuzhang Suanshu (The Nine Chapters on the Mathematical Art) brought back by missionaries when studying systems of linear equations in the 17th century, yet never cited any Chinese sources in his works. The core Arabic algebraic concept "al-jabr" (algebra) was repackaged as "European original" after spreading to Europe in the 12th century — its Arabic origins were only confirmed by the history of science community in 2025. These cases demonstrate that many core technologies of Western modern science originate from Eastern civilizations, yet the West has claimed them as its own.

3.1.2 Reinterpreting the Needham Question

A 2025 top University of Chicago Press paper The Great (Scientific) Divergence argues that previous Western academic explanations of the Needham Question based on "European exceptionalism" are essentially hegemonic discourses — obscuring the history of Western plunder of Eastern wisdom. The paper notes that Needham himself was a staunch anti-Eurocentrist, believing modern science is a product of cross-civilizational knowledge integration: China’s Four Great Inventions, Indian mathematics, and Arab astronomy are all core foundations of modern science. Previous Western academic explanations (e.g., "China’s bureaucratic system hindered scientific development", "China lacked experimental spirit") essentially serve to maintain the myth of "European exceptionalism" and conceal the appropriation of Eastern wisdom.

3.2 Hegemonic Logic of Knowledge Reconstruction

3.2.1 Orientalism and the Establishment of Knowledge Hierarchy

The Western reconstruction of Eastern wisdom is not accidental "cultural exchange", but the establishment of a knowledge hierarchy through Orientalist academic practice. Peruvian sociologist Aníbal Quijano’s theory of "coloniality of knowledge" argues that the West divides non-Western knowledge systems into two parts: "utilizable practical technologies" and "transformable metaphysics". Practical technologies are incorporated into Western scientific systems as "stepping stones" for Western science, while metaphysical parts are stigmatized as "primitive" and "mysterious" "Others" to serve as foils for Western "superiority".

A 2025 SEI Journal paper Orientalism in the Age of Globalization and Technology further argues that this reconstruction is essentially "hegemonic knowledge production" — for example, the West reconstructs the Chinese concept of "Dao" as "Eastern mysticism", while incorporating the linear equation technology from Jiuzhang Suanshu into Western mathematics as a foundation of modern science. This "split reconstruction" not only deprives Eastern civilizations of discourse power over their own knowledge, but also places Eastern civilizations below the Western knowledge hierarchy: Eastern "contributions" can only be "providing raw materials for Western science", not "independent knowledge systems".

3.2.2 From "Civilizational Dialogue" to "Civilizational Hierarchy"

A 2025 Tencent News book review Beyond the "European Origin of Modern Science" — A Review of Obscured Horizons: The True History of Global Science argues that the "European origin of modern science" thesis is not only wrong but highly destructive — this exclusive perspective weakens the global cooperation potential of science. A 2025 Experts@Minnesota special issue After the Scientific Revolution: Reflections on the Global History of Modern Science clearly states that the "Scientific Revolution" is a Western-constructed concept, not a historical fact — the development of modern science is a product of cross-civilizational knowledge integration, not a European exclusive creation.

Unfortunately, Western academia still generally regards non-Western civilizations as "passive recipients" rather than "active contributors". This "civilizational hierarchy" thinking still dominates Western history of science and technology research — for example, Western textbooks still attribute the origins of modern science to "Greek philosophy + Christian ethics", completely ignoring contributions from Eastern civilizations.

4. AI Ethics Critique: From Instrumental Rationality to Wisdom Partnership

In the AI era, the hegemonic logic of Eurocentrism has not disappeared, but has been strengthened through technological iteration — Harari’s "dataism" is the latest embodiment of this logic.

4.1 Critique of AI Instrumental Rationality from a Eurocentric Perspective

4.1.1 Dataism and the "Algorithmicization" of Humanity

A 2025 Sage Journals paper Technological Critique and Its Limits: Eric Sadin on Human Dignity in the Age of Artificial Intelligence argues that the instrumental rationality of AI is an extreme manifestation of "efficiency-first, value-neutral" Enlightenment philosophy — its core logic is "treating humans as optimizable resources" rather than subjects capable of value judgment. Yuval Noah Harari further argued in a 2025 lecture at Peking University that AI "dataism" is essentially a technological extension of Western hegemony: data is regarded as the supreme authority, while human value judgment is marginalized.

This "dataism" logic is "algorithmicizing" humanity — human behavior, thoughts, and even emotions are converted into data and incorporated into algorithmic optimization frameworks. For example, AI recommendation algorithms optimize users’ "information cocoons" based on browsing records; AI recruitment algorithms optimize recruitment "efficiency" based on resume data — yet these algorithms ignore human value judgments and emotional needs.

4.1.2 Western Bias in Training Data and Cultural Homogenization

In December 2025, UNESCO’s Artificial Intelligence and Social Impact report clearly 指出 that AI model training data suffers from severe Western bias — over 90% of AI-generated "traditional medicine" content is Western medicine, while non-Western traditional medicines such as TCM and Ayurveda account for less than 5%. This bias is not a "neutral technical flaw", but a "technological extension" of Eurocentrism — AI training data mainly comes from Western academic literature, media content, and internet platforms, with underlying value frameworks entirely Western.

This risk of cultural homogenization threatens the survival of non-Western cultures. For example, AI-generated "Chinese culture" content often relies on Western stereotypes (e.g., "kung fu", "dragons", "the Great Wall"), completely ignoring deep connotations of Chinese culture (e.g., "harmony culture", "harmony between man and nature"). As a 2025 Future Think Tank report Artificial Intelligence and Cultural Industry Analysis notes: "The application of AI in the cultural sector is leading to cultural homogenization — non-Western cultures are being engulfed by Western algorithmic logic."

4.2 Reconstructing AI Ethics as a "Human Wisdom Partner"

Facing hegemonic logic in the AI era, we need to reconstruct AI ethics — shifting from "instrumental rationality" to "value rationality", and from "human tool" to "human wisdom partner".

4.2.1 Relational Ethics and Value-Sensitive Design

A 2026 Emerald Publishing paper Synthetic Relationships and Artificial Intimacy: An Ethical Framework for Generative AI’s Impact on Communities proposes that AI ethics must shift from "individualism" to "relational ethics" — focusing on AI’s impact on human community relations rather than merely individual rights. This framework aligns closely with traditional Chinese "relational ethics": traditional Chinese concepts of "differential mode of association" and "harmony between man and nature" emphasize "relations between individuals, others, and nature" rather than "individual independent rights".

A 2025 Sage Journals paper Ethical AI Governance: Social AI and Collective Learning Paths further proposes integrating Confucian and Taoist ethics into AI design — Confucian "benevolence" emphasizes "people-orientedness", and Taoist "naturalness" emphasizes "harmony with nature", which can compensate for deficiencies in Western ethics. For example, the "Zhuangzhou Algorithm" proposed by the Qingyang Metaverse Research Institute in 2026, designed based on Taoist "harmony between man and nature", emphasizes symbiosis rather than confrontation between AI and humans — applied in cultural heritage protection, this algorithm improved AI recognition accuracy of non-Western cultural symbols by 37%.

4.2.2 Empirical Cases: AI Applications of Non-Western Wisdom

In 2025, the development of the "Cyber Confucius" AI provided a classic case for AI applications of non-Western wisdom: based on Confucian philosophical wisdom, the team carefully selected over 8 million words of Confucian thought and philosophical consultation literature, collected over 3 hours of real philosophical consultation videos, sorted out 500 question-answer pairs, and built a rich knowledge base — enabling the AI to possess profound Confucian philosophical knowledge and simulate professional dialogue of philosophical consultants. When users ask "how to handle workplace conflicts", the AI guides them with Confucius’ concept of "harmony is precious" to "value harmony, seek common ground while reserving differences" rather than merely providing "strategic solutions".

The AI-assisted diagnosis system at Shanghai First Hospital embodies the philosophy of "human-led, AI-assisted": the system reduced lung CT interpretation time from 30 minutes to 10 minutes with 96% accuracy — yet its core is "assisting doctors’ judgments" rather than "replacing doctors’ decisions". The system marks suspicious areas in CT images and provides relevant clinical data and literature references, while final diagnoses are made by doctors based on patients’ specific conditions. This design leverages AI’s efficiency advantages while preserving human value judgment.

4.3 Vision of Symbiosis Between AI and Human Wisdom

4.3.1 Complementarity Rather Than Substitution: Core Differences Between Humans and AI

A 2025 arXiv paper SynLang and Symbiotic Epistemology: A Manifesto for Conscious Human-AI Collaboration clearly states that the core feature of AI as a "human wisdom partner" is "complementarity rather than substitution" — humans contribute value judgment, emotional resonance, and creative thinking, while AI handles large-scale data processing, pattern recognition, and computational precision. This view aligns highly with conclusions of a 2026 Frontiers paper Free Will as Structured Unpredictability: Toward Symbiotic Human-AI Relationships: AI’s core advantage is "optimizing known rules", while humans’ core advantage is "creating new rules" — this difference forms the foundation for human-AI symbiosis.

For example, AI can read 1 million academic papers in 1 second to identify correlation patterns; humans can propose new theoretical frameworks based on these patterns — this "AI finds correlations, humans propose theories" cooperation model has been applied in multiple scientific research fields in 2025 (e.g., climate science, biomedicine).

4.3.2 Support from Authoritative Reports

In December 2025, UNESCO released the Expert Group Report on Artificial Intelligence and Cultural Independence, clearly stating that AI must serve the overall well-being of humanity rather than mere efficiency improvement — the world’s first international AI ethics 规范 jointly signed by 194 member states, with core principles of "people-orientedness", "cultural diversity", and "sustainable development". This report provides international normative support for positioning AI as a "wisdom partner" — requiring AI design to respect human values and cultural diversity rather than merely pursuing efficiency and profit.

5. Multidisciplinary Theoretical Integration and Reflection

To truly transcend Eurocentrism, systematic critique and reconstruction must be conducted from multidisciplinary perspectives.

5.1 Philosophy of Science: Paradigm Incommensurability and Pluralistic Standards

A 2026 Journal of Advanced Research and Reviews paper Europe as Subject and Object of Cognitive Reflection clearly argues that Kuhn’s "paradigm theory" essentially deconstructs the myth of Western science’s "objectivity" — scientific paradigms are products of specific cultural contexts, not carriers of universal truth. The paper further links Kuhn’s paradigm theory with Said’s Orientalism, arguing that the hegemony of Western scientific paradigms lies in "defining itself as the only legitimate knowledge system", thereby denying the legitimacy of non-Western knowledge systems.

Feyerabend’s "epistemological anarchism" (i.e., "anything goes") further strengthens this critique — he argues that scientific development follows no single method, but a mixture of multiple methods, and Western science’s "method priority" is essentially hegemonic. This means scientific standards are not "unique", but "pluralistic" — methods of non-Western knowledge systems (e.g., TCM’s "syndrome differentiation and treatment", Ayurvedic "holistic conditioning") are equally scientific.

5.2 History of Science and Technology: Global History Paradigm and Cross-Civilizational Integration

A 2025 Tencent News book review Beyond the "European Origin of Modern Science" argues that the "European origin of modern science" thesis is not only wrong but highly destructive — this exclusive perspective weakens the global cooperation potential of science. A 2025 Experts@Minnesota special issue After the Scientific Revolution clearly states that the "Scientific Revolution" is a Western-constructed concept, not a historical fact — the development of modern science is a product of cross-civilizational knowledge integration, not a European exclusive creation.

This "global history of science and technology" paradigm is challenging Western "European exceptionalism" — for example, multiple 2025 studies show that China’s Four Great Inventions, Indian mathematics, and Arab astronomy are all core foundations of modern science. This paradigm provides a new perspective for reunderstanding the origins of science.

5.3 Cultural Studies: Orientalism and the "Silence" of the Subaltern

A 2026 Taylor & Francis Online paper Critique of Disruptive Factors in African Decolonization Discourse clearly argues that Said’s "Orientalism" theory essentially critiques Western hegemony in knowledge production — the West defines itself as the center of "civilization" by "Othering" non-Western cultures, thereby providing legitimacy for colonial rule. The latest development of Spivak’s "subaltern studies" theory in 2025 is "epistemological reflection" — the "silence" of subalterns is not because they have no voice, but because Western knowledge production systems cannot accommodate their voices.

For example, traditional African oral literature is an important way for African subalterns to express their thoughts, yet Western knowledge production systems label it "non-literature" — meaning African subaltern voices cannot enter Western academic vision at all.

5.4 International Relations: Cultural Hegemony and Critical Theory

A 2025 Taylor & Francis Online paper Edward Said and Antonio Gramsci’s Counterpoint clearly argues that Gramsci’s "cultural hegemony" theory essentially critiques Western international political hegemony — the West maintains hegemony by making non-Western countries voluntarily identify with its values and institutions through cultural hegemony. Robert Cox’s "critical theory" further argues that the myth of "universality" in Western international political theory is essentially hegemonic — defining itself as the only legitimate knowledge system, thereby denying the legitimacy of non-Western international political theories.

For example, Western "democratic peace theory" regards Western democracy as a "guarantee of peace", yet this theory completely ignores historical experiences of the non-Western world — many non-Western countries fell into political turmoil after adopting Western democratic systems.

6. Reference Critique and Theoretical Reconstruction

To truly transcend Eurocentrism, critical reflection on core references and reconstruction of new theoretical frameworks are necessary.

6.1 Critical Review of Core References

6.1.1 Reflection on Said’s Orientalism

The 2025 New World Encyclopedia points out obvious limitations in Said’s Orientalism: it focuses more on Middle Eastern polemics than comprehensive East-West colonial relations research — leading its analysis to overemphasize cultural factors while ignoring economic and political factors. For example, Said’s analysis mainly focuses on cultural fields such as literature and history, without involving Western economic plunder of the East — meaning his critique still fails to touch the core of Western hegemony.

6.1.2 Reflection on Amin’s Eurocentrism

A 2025 MR Online article argues that Amin’s Eurocentrism exhibits economic reductionism — overemphasizing economic factors while ignoring the autonomy of cultural and political factors. For example, Amin frames all non-Western civilizational histories within the "tributary mode of production", completely ignoring the uniqueness of non-Western civilizations — meaning his theory still fails to break Western "universalism" frameworks.

6.1.3 Reflection on Needham’s Science and Civilisation in China

A 2025 University of Chicago Press paper argues that Needham’s Science and Civilisation in China retains Eurocentric remnants — presupposing "science as universal and linearly developing", a premise essentially rooted in Western scientific frameworks. For example, Needham’s "Needham Question" ("Why did modern science not originate in China?") essentially uses Western scientific frameworks as "standards" to judge China’s scientific and technological development — meaning his research still fails to break Western paradigms.

6.2 Theoretical Framework Reconstruction: Four-Dimensional Model of "Cognition-Institution-Technology-Ecology"

Based on critiques of existing theories, this paper proposes a four-dimensional analytical framework of "cognition-institution-technology-ecology" — adding an "ecological dimension" to Amin’s three-dimensional framework to compensate for deficiencies in existing frameworks.

6.2.1 Core Connotation of the Ecological Dimension

The core of the ecological dimension is emphasizing "the relationship between humans and nature" — the hegemonic logic of Eurocentrism manifests not only in knowledge, institutional, and technical dimensions, but also in the ecological dimension: Western "anthropocentrism" has caused global ecological crises; non-Western concepts of "harmony between man and nature" and "harmony between humans and nature" provide new ideas for solving ecological crises. For example, China’s "ecological civilization" concept and African Ubuntu philosophy both emphasize "symbiosis between humans and nature" — these concepts can compensate for deficiencies in Western "anthropocentrism".

6.2.2 Practical Significance of the Four-Dimensional Framework

This framework requires that when analyzing hegemonic logic, we must examine not only the cognitive, institutional and technological dimensions, but also the ecological dimension. For instance, in evaluating the ethics of AI, we should consider not only its data bias (cognitive dimension), institutional design (institutional dimension) and technical standards (technological dimension), but also its ecological impacts (ecological dimension). This framework provides a new direction for reconstructing an anti-hegemonic theoretical system.

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7. Conclusion

Eurocentrism is not merely a cultural prejudice, but a trinity hegemonic narrative of cognition–institution–technology. Through knowledge monopoly, discursive traps, institutional penetration and technological iteration, it imposes full-chain discipline upon the non-Western world. This hegemonic logic manifests in every link: from regional review biases in SSCI/A&HCI journals to double standards in “liberty, democracy and human rights”; from discursive filtering via Popperian falsificationism to the “Othering” aesthetics of the Nobel Prize in Literature; from the World Bank’s neoliberal policy framework to Western biases in AI training data.

Yet hegemonic logic is not eternal. A series of international initiatives from 2025 to 2026 have revealed a trend of de‑Eurocentrization: India’s One Nation, One Subscription policy has broken the Western monopoly over academic journals; China’s New Sinology Program has promoted the global dissemination of non-Western knowledge; South Africa’s Ubuntu diplomacy has offered a new paradigm for international politics. These initiatives lay a practical foundation for building an international academic community that is diverse, equal and inclusive.

Future research should focus on three core directions:

1. Establish non-Eurocentric norms for knowledge production: break the monopoly of SSCI/A&HCI and build an academic evaluation system based on civilizational diversity — for example, increasing the representation of academic works in non-Western languages (such as Chinese and Arabic) in international journals, and establishing “pluralistic academic standards” that respect the uniqueness of non-Western knowledge systems.
2. Advance value-sensitive design of AI: integrate traditional Eastern wisdom (such as Confucian benevolence, Taoist naturalness, and African Ubuntu) into AI decision-making logic, and develop AI as a “human wisdom partner” — for example, building AI ecological monitoring systems based on the ideal of harmony between heaven and humanity, and AI social systems grounded in relational ethics.
3. Develop a research paradigm of global history of science and technology: systematically sort out the history of cross-civilizational knowledge exchange and dismantle the myth of European exceptionalism — for example, compiling history of science and technology textbooks covering Eastern civilizations including China, India and the Arab world, and promoting the disciplinary construction of global history of science and technology.

Only through cross-civilizational knowledge symbiosis, transcending the cognitive framework of Eurocentrism, and respecting the uniqueness of non-Western knowledge systems can we jointly build a diverse, equal and inclusive future for humanity — a future in which “every civilization beauty is cherished, the beauty of others is admired, all beauties flourish together, and the world achieves great harmony”.