Reflections and Suggestions on Strengthening the Research, Propaganda, and Education of Atheism

Reflections and Suggestions on Strengthening the Research, Propaganda, and Education of Atheism

关于加强无神论研究宣传教育的思考和建议

I have long studied the Marxist view on religion and have found that Marxist political parties have two basic points on the religious question: first, the state must implement a policy of freedom of religious belief; second, the Party must persist in conducting propaganda and education on atheism. These two basic points complement each other and are indispensable. This is how Marx, Engels, Lenin, and Mao Zedong, Deng Xiaoping, and Jiang Zemin all spoke of it. Comrade Hu Jintao also spoke of it in this way, but his speech on the religious question was not publicly released, and what was reported basically did not touch upon the latter aspect. His instructions on the research, propaganda, and education of atheism were also not made public. The impression given is that only freedom of religious belief is discussed, while propaganda and education on atheism are not. From the perspective of comprehensiveness in propaganda and reporting, it seems there should be a balance. However, many things from before the “16th National Congress” [1]1 The 16th National Congress of the Communist Party of China, held in 2002, marked the beginning of Hu Jintao’s tenure as Party General Secretary. have already been made public. For instance, in the early period of reform and opening up, Comrade Deng Xiaoping stated: “We have always implemented freedom of religious belief; of course, we also conduct propaganda on atheism.” In the early 1990s, Comrade Jiang Zemin stated: “We must use the Marxist view on religion as a guide to prevent two one-sided tendencies in religious work.” The so-called two one-sided tendencies refer to emphasizing only one aspect while neglecting the other, and he consistently maintained this position. However, judging from the actual situation over the past 30 years, I feel there has still been some one-sidedness. The 1982 Central Document No. 19 [2]2 A 1982 Party document that sought to correct the excesses of the Cultural Revolution era religious policy, reaffirming freedom of religious belief while also calling for atheist propaganda. stated that guaranteeing freedom of religious belief not only does not hinder but should strengthen the popularization of science and propaganda on atheism. Yet over the past 30 years, the guarantee of freedom of religious belief has improved increasingly, with more and more people believing in religion and propagating it, while propaganda and education on atheism have not been strengthened much, and the number of people engaged in the research, propaganda, and education of atheism has dwindled. Now, there are many institutions and personnel researching and even propagating religious theism, but there is actually no institution researching atheism; the publications propagating atheism are pitifully few, with only *Science and Atheism* [3]3 *Science and Atheism* is a Chinese academic journal focused on atheist research and propaganda, founded in 1999. as a sole example, and it is run part-time, with some already retired elderly people. This situation truly needs to be changed.

我长期研究马克思主义宗教观，发现马克思主义政党在宗教问题上有两个基本点：一是国家要实行宗教信仰自由政策，一是党要坚持进行无神论宣传教育，两个基本点相辅相成，缺一不可。从马克思、恩格斯、列宁，到毛泽东、邓小平、江泽民都是这样讲的。胡锦涛同志也是这样讲的，但他关于宗教问题的讲话没有公开发表，报道出来的基本未涉及后一方面。他关于无神论的研究、宣传、教育有批示，也没有公开。给人的印象是只讲宗教信仰自由，不讲无神论宣传教育。从宣传报道的全面性考虑，似乎应该平衡一下。不过，“十六大”以前的很多东西都公开了。比如，改革开放初期邓小平同志就讲：我们历来实行宗教信仰自由，当然我们也进行无神论宣传。20世纪90年代初江泽民同志讲：要用马克思主义宗教观作指导，防止宗教工作中的两个片面性。所谓两个片面性，就是只强调某一方面而忽略另一方面，他一直都坚持这样讲。不过从30年来的实际情况看，我感觉还是有一些片面性。1982年中央19号文件讲，保障信教自由不但不妨碍而且应加强科学普及和无神论宣传。但是30年来宗教信仰自由保障越来越好，信教和宣教的人越来越多，而无神论宣传教育却没怎么加强，从事无神论研究、宣传、教育的人越来越少。现在，研究乃至宣传宗教有神论的机构和人员多得很，但是研究无神论的机构竟然没有；宣传无神论的刊物也少得可怜，仅《科学与无神论》一家，还是兼职干的，有的还是已经退休的老人。这种局面确实应该改变一下了。

Some time ago, I met a leader who had previously been in charge of theoretical work in the propaganda department. I asked him a question: “The Religious Affairs Bureau manages religious affairs and does not propagate atheism, but the Central Propaganda Department should propagate it, shouldn’t it? Our Atheism Society is about to hold an annual meeting to discuss the issue of the discursive power of atheism. What are your thoughts?” He said that in the early period of liberation, religious work was under the Culture and Education Committee, which could conduct propaganda and education on atheism; later, a specialized Religious Affairs Bureau was established, and it became more difficult for it to conduct propaganda and education on atheism. He said that the Central Propaganda Department places great importance on promoting the scientific spirit and had been studying it recently. As he left, he said he would report the issue I raised.

前一段时间碰到一位曾在宣传部门主管理论工作的领导，我向他请教了一个问题：“宗教局是管理宗教事务的，不宣传无神论，但是中宣部应该宣传呀，我们无神论学会马上要开一个年会，讨论无神论的话语权问题，您有何感想？”他说解放初期宗教工作归文教委管，它可以搞无神论宣传教育；后来成立了专门的宗教局，它开展无神论宣传教育就困难点。他说中宣部很重视弘扬科学精神，前一段还研究呢。临走时他说会把我提出的问题反映上去。

The 1982 Central Document No. 19 on setting things right in religious work [4]4 The same 1982 Central Document No. 19, here referred to in the context of its role in reversing previous policies (拨乱反正, “setting things right”) after the Cultural Revolution. emphasized: Using Marxist philosophy to criticize idealism (including theism), conducting education on the scientific worldview of dialectical materialism and historical materialism (including atheism) among the masses, especially the vast number of young people and adolescents, and strengthening the propaganda of scientific and cultural knowledge concerning natural phenomena, social evolution, and human life, aging, illness, death, good fortune, and misfortune, are among the important tasks of the Party on the propaganda front; building a contingent of research institutions and relevant university specialties that use Marxism to study religious issues is an indispensable and important aspect of the Party’s theoretical team construction. What does this mean? As I understand it, the implementation of the Party’s two basic points on the religious question is divided among different departments. The implementation of the policy of freedom of religious belief is mainly the responsibility of the Religious Affairs Bureau, the propaganda of atheism is mainly the responsibility of the Central Propaganda Department, and the construction of a professional contingent for the study of Marxist materialism and atheism is mainly the responsibility of the Ministry of Education. The division of labor is now more detailed than before; documents on religious work all talk about implementing policies, managing according to law, running independently, actively guiding, and so on, and generally no longer mention atheism. From the perspective of the Religious Affairs Bureau, it is not a propaganda department or an education department, but a management department; its main work is to implement policies and manage according to law, and it does not involve propagating atheism. Because religious work must face religious figures and believers, emphasizing mutual respect in ideology and belief, it cannot conduct propaganda on atheism toward them. In the early period of liberation, religious work was within the Culture and Education Committee, which could handle both aspects; but now it is separated, and the Religious Affairs Bureau only manages one aspect. Over the past 30 years, religious policies have been implemented increasingly well, and now there are many religious believers, with the influence of theism growing ever larger. But who will conduct propaganda and education on atheism? Who will build the contingent for the discipline of atheism? Of course, it should be managed by the Central Propaganda Department and the Ministry of Education. However, the tasks of the Central Propaganda Department are too heavy; it must promote the main theme, propagate the Party’s policies and theories, and guide major trends of thought and public opinion. The Ministry of Education must cultivate talent for the country and has many matters to attend to in all aspects. In this way, the research and propaganda of atheism often fail to receive the attention they deserve, and this work gradually falls by the wayside.

1982年中央关于宗教工作拨乱反正的19号文件强调：用马克思主义哲学批判唯心论（包括有神论），向人民群众特别是广大青少年进行辩证唯物论和历史唯物论的科学世界观（包括无神论）的教育，加强有关自然现象、社会进化和人的生老病死、吉凶祸福的科学文化知识的宣传，是党在宣传战线上的重要任务之一；建设一支用马克思主义研究宗教问题的研究机构和大学的有关专业，是党的理论队伍建设的一个不可缺少的重要方面。这是什么意思呢？我理解，落实党在宗教问题上的两个基本点，分到不同的部门中去了。贯彻落实宗教信仰自由政策主要是宗教局的事，宣传无神论主要是中宣部的事，建设马克思主义唯物论和无神论研究的专业队伍主要是教育部的事。现在的分工比以前更细了，宗教工作方面的文件都是讲要落实政策、依法管理、独立自办、积极引导，等等，一般不再讲无神论了。从宗教局来讲，它不是宣传部门，也不是教育部门，而是管理部门，主要工作是落实政策，依法管理，不涉及宣传无神论。因为宗教工作要面对宗教界人士和信教群众，强调思想信仰上互相尊重，不能对他们搞无神论宣传。解放初期宗教工作在文教委里面，它可以两方面都抓；但是现在分开了，宗教局只管一方面了。30年来宗教政策落实得越来越好，现在信教的人很多，有神论影响越来越大，但是无神论宣传教育谁来做呢？无神论学科的队伍谁来建呢？当然要中宣部和教育部来管。但是，中宣部的任务太重，要弘扬主旋律，中央的政策、理论要宣传，一些大的思潮、舆论要引导。教育部要为国家培养人才，各方面的事情多得很。这样，无神论的研究和宣传往往就提不到应有的位置，这个工作就渐渐地落空了。

How should the research, propaganda, and education of atheism be carried out? I believe that propaganda on atheism must start from the basics and still rely on education, specifically on philosophy education in middle schools and universities. Currently, high schools have philosophy knowledge courses, and universities have public philosophy courses. I think that those engaged in philosophy education, especially those engaged in Marxist philosophy, should thoroughly study religious theology, especially the different contemporary manifestations of various forms of theism. To enable students to establish a scientific worldview, there must be both construction and deconstruction. What should be constructed? Materialism, dialectics, and atheism. What should be deconstructed? Idealism, metaphysics, and theism. If the old is not deconstructed, the new cannot be constructed. When teaching philosophy, it is necessary not only to thoroughly explain materialism, dialectics, and atheism but also to thoroughly explain idealism, metaphysics, and theism. Idealism, metaphysics, and theism have many forms of manifestation, especially nowadays; these things are very common in various erroneous trends of thought, sometimes truly rampant, but many of us turn a blind eye, fail to recognize them when we see them, and fail to deconstruct them when we recognize them. Ultimately, it is because our philosophy textbooks have not thoroughly explained them. If idealism, metaphysics, and theism cannot be deconstructed, then materialism, dialectics, and atheism cannot be constructed. Some people have studied Marxist philosophy for many years but are confused by some very vulgar forms of idealism, metaphysics, and theism, which shows that there is a problem with our philosophy education. I believe that philosophy textbooks are insufficient if they only cover materialism, dialectics, epistemology, views on nature, and views on history; they should also cover atheism. Many people engaged in philosophy look down on atheism, which is a great mistake. In today’s world, the majority of people still believe in theism, and theism is rampant everywhere, indicating that it is by no means simple; if theism is not simple, then atheism, which refutes theism, is even less simple. Some people think they are very knowledgeable about philosophy yet believe in theism, which shows that they are very ignorant of atheism and that our philosophy education has defects, at least it is incomplete.

怎么开展无神论的研究、宣传、教育？我觉得无神论宣传要从基础上抓，还得靠教育，要靠中学和大学里的哲学教育。现在高中有哲学知识课，大学有哲学公共课。我觉得搞哲学教育的人，尤其是搞马克思主义哲学的人，应该好好研究一下宗教神学，特别是各种有神论在当代的不同表现形式。要让学生树立起科学的世界观，必须有破有立。立什么？立唯物论、立辩证法、立无神论。破什么？破唯心论、破形而上学、破有神论。旧的不破，新的不立。讲哲学，不仅要把唯物论、辩证法、无神论讲透了，而且要把唯心论、形而上学、有神论讲透了。唯心论、形而上学、有神论有很多种表现形式，尤其是现在，这些东西在各种错误思潮中很常见，有时候真可以说泛滥成灾，但是我们很多人视而不见、见而不识、识而不破。归根到底，是我们的哲学教科书没有把它们讲透。唯心论、形而上学、有神论破不了，唯物论、辩证法、无神论就立不起来。有人学了很多年马克思主义哲学，却被一些非常粗俗的唯心论、形而上学、有神论搞得晕头转向，这说明我们的哲学教育有问题。我认为哲学教科书只讲唯物论、辩证法、认识论、自然观、历史观还不够，还应该讲无神论。有很多搞哲学的人轻视无神论，实在是大错特错。当今世界仍然是大多数人相信有神论，有神论到处泛滥，说明它绝对不简单；有神论不简单，驳斥有神论的无神论就更不简单了。有人自以为很懂哲学，却相信有神论，说明他对无神论很无知，说明我们的哲学教育有缺陷，至少是不全面。

When teaching philosophy, one must establish a thesis. To establish materialism, one must refute idealism, and one must clearly explain where various forms of idealism, both historical and contemporary, go wrong. To establish dialectics, one must refute metaphysics, and one must clearly explain where various forms of metaphysics, both historical and contemporary, go wrong. When teaching philosophy, one must teach atheism. If atheism is not taught, the various forms of theism, both historical and contemporary, cannot be refuted, and a scientific worldview cannot be established. This has been proven by many facts. It must be recognized that theism takes many forms, but many people engaged in philosophy seem completely unaware of this. I have exchanged views with some people, and they said that due to factors such as specialty divisions and disciplinary demarcations, those currently engaged in Marxist philosophy simply lack knowledge about religious theism. People engaged in philosophy do not understand theism, do not study theism, and do not criticize theism. Theism is assigned to the study of religious studies, but many people engaged in religious studies not only fail to criticize theism but instead praise and propagate it; some even oppose others criticizing theism and propagating atheism. How can this be acceptable? Therefore, when conducting philosophy education, and when compiling philosophy textbooks for middle schools and universities, content on establishing atheism and refuting theism must be included. But without knowledge in this area, how can it be included? Hence, research is necessary. In the long run, those engaged in Marxist philosophy must study religious theism and must clarify the various different types of religious theism. Only then can they systematically refute them one by one in textbooks, and only then can they help students establish the scientific worldview of Marxist materialism and atheism, and enhance their ability to discern and resist theism.

讲哲学，要立论。立唯物主义，就要破唯心主义，要讲清楚历史和现实中各种各样的唯心主义都错在哪里。立辩证法，就要破形而上学，要讲清楚历史和现实中各种各样的形而上学都错在哪里。讲哲学，必须讲无神论。不讲无神论，历史和现实中形形色色的有神论破不了，科学的世界观就立不起来，这已经被很多事实证明了。必须看到，有神论的形式是很多的，但是很多搞哲学的人好像根本不知道这一点。我跟一些人交流过，他们说由于专业设置、学科划分等原因，现在搞马克思主义哲学的人根本就缺乏宗教有神论方面的知识。搞哲学的人不懂有神论，不研究有神论，也不批判有神论。有神论归宗教学研究，但是很多搞宗教学的人不但不批判有神论，反而赞美和宣传有神论，有的甚至反对别人批判有神论、宣传无神论，这怎么行呢？所以在搞哲学教育的时候，在编写中学和大学的哲学课本的时候，一定要把树立无神论、破斥有神论的内容加进去。但是没有这方面的知识，怎么加进去？所以要研究，从长远看，搞马克思主义哲学的人必须研究宗教有神论，要把各种不同类型的宗教有神论搞清楚，这样才能在教科书中有针对性地一一加以破斥，才能帮助学生树立马克思主义唯物论和无神论的科学世界观，提高对有神论的鉴别力和抵抗力。

Under the current circumstances, when compiling textbooks, could those engaged in Marxist philosophy cooperate with those engaged in atheism? Could they even cooperate with those engaged in religious theology? They should sort through the various forms of theism, both domestic and international, especially the most influential forms of theism in Christianity and Buddhism, and conduct necessary scientific analysis of them in philosophy textbooks. This would help students establish through refutation and refute through establishment, fostering a firm worldview of Marxist materialism and atheism.

目前情况下，是不是在编写教科书的时候，搞马克思主义哲学的人怎么跟搞无神论的人结合一下？甚至跟搞宗教神学的人怎么结合一下？把当前国际国内的各种有神论，特别是影响最大的基督教和佛教中的各种有神论形式梳理一下，在哲学教科书中进行必要的科学分析，以此帮助学生立中有破、破中有立，树立坚定的马克思主义唯物论和无神论的世界观。

When teaching atheism, the most fundamental thing is to teach the Marxist view on religion. The Marxist view on religion provides a very thorough analysis of the essence, origins, forms, and evolution of theism, and is an important component of Marxist philosophy. First, the essence of theism, that is, the essence of the concept of the supernatural, must be thoroughly explained. Next, the various origins of the concept of the supernatural and its beliefs and worship must be explained, including natural origins, social origins, and epistemological origins. The natural origins that lead to religious reflection have weakened significantly compared to ancient times, but they still exist in large numbers. The social origins have changed but have not been greatly weakened. In the past, we pursued "large in scale and collective in nature" [5]5 "Large in scale and collective in nature" (一大二公, yī dà èr gōng) refers to the policy during the Great Leap Forward (1958–1961) that emphasized large-scale communes and higher levels of public ownership, which Mao Zedong and the CPC later acknowledged as a mistake of exceeding the stage of socialist development., eliminated private ownership, and made the mistake of surpassing the stage of social development. However, public ownership can indeed greatly eliminate the social origins of religion. Now, we are promoting the common development of multiple forms of ownership, which conforms to the reality of the primary stage of socialism. However, the private sector of the economy has strengthened the social origins of religion. As for foreign countries, they are almost entirely dominated by private ownership. According to the views of Marx, Engels, and Lenin, this is very suitable for the survival and development of religious theism. Some people see that Western countries are technologically advanced yet religion is still so fervent and find it incomprehensible. They forget that the West implements private ownership! According to the views of Marx, Engels, and Lenin, compared with eliminating private ownership, developing science and technology has a very limited effect in eradicating theism.

讲无神论，最基本的是讲马克思主义宗教观。马克思主义宗教观对有神论的本质、根源、形态、演变作了十分透彻的分析，是马克思主义哲学的重要组成部分。首先要把有神论的本质，即超自然观念的本质给讲透了。接着要讲超自然观念及其信仰和崇拜的各种根源，包括自然根源、社会根源和认识根源。现在导致宗教反映的自然根源与古代相比已削弱很多了，但仍然大量存在。社会根源有所变化，但没有受到大的削弱。我们过去搞一大二公，消灭了私有制，犯了超越社会发展阶段的错误，但公有制确实能极大地消除宗教的社会根源。现在搞多种所有制经济共同发展，符合社会主义初级阶段的实际，但是私有制经济成分却强化了宗教的社会根源。至于国外，几乎就是私有制的一统天下，按照马克思、恩格斯和列宁的观点，这是很适合宗教有神论生存发展的。有人看到西方国家科技发达，宗教还那么热，觉得不可理解。他们忘了西方实行私有制！按照马恩列的观点，与消除私有制相比，发展科技在破除有神论方面的作用是很有限的。

Among those engaged in the sociology of religion in developed capitalist countries in Europe and America, a theory of secularization was once popular, holding that modernization means secularization, and secularization means the demise of religion. A very famous scholar once predicted in the 1960s that religion would basically disappear by the beginning of this century. Later, it was discovered that historical development was not like that at all, so people began to question and deny the theory of secularization. Some even believed that all past materialists, including Marxists, were wrong in their understanding of religion. In reality, modernization means an enhanced ability for people to understand and transform nature, which will certainly impact people's supernatural beliefs. However, if private ownership is not abolished and the alien forces of society continue to oppress the majority of humanity, theism cannot disappear. Bourgeois scholars believe that the capitalist system is perfect. Since capitalist modernization has failed to eliminate religion, it proves that the theory of secularization is wrong. From a Marxist perspective, the theory of secularization naturally contains both truth and falsehood. Its greatest falsehood is its ignorance that capitalist private ownership is the deepest root of modern religion.

在欧美发达资本主义国家搞宗教社会学的人中间，曾经流行一种世俗化理论，认为现代化意味着世俗化，世俗化意味着宗教消亡。有位非常著名的学者曾在20世纪60年代预言，宗教在本世纪初就要基本消亡了。后来发现，历史的发展根本不是那么回事，于是就质疑和否定世俗化理论，有人甚至认为过去一切唯物主义者，包括马克思主义者，对宗教的认识都错了。实际上，现代化意味着人们认识和改造自然的能力提高，这当然会对人们的超自然信仰造成冲击；但是如果私有制不废除，社会的异己力量还在压迫着人类的大多数，有神论是不可能消亡的。资产阶级学者认为资本主义制度很完美，既然资本主义现代化未能使宗教消亡，那就说明世俗化理论错了。在马克思主义看来，世俗化理论当然是既有真理也有谬误的，其最大的谬误是不知道资本主义私有制才是现代宗教最深刻的根源。

The epistemological origins of religious reflection include three aspects: cognitive origins, epistemological origins, and psychological origins. With the continuous popularization of scientific knowledge, people's knowledge of nature, society, and psychology has increased, which helps to eliminate the cognitive origins of religious reflection. However, only about 2% of Chinese citizens possess basic scientific literacy; the work of science popularization still has a long way to go! Under these circumstances, the publicity and education of atheism must be vigorously strengthened. When it comes to the epistemological origins of theism, philosophy education comes into play. The epistemological origins of religious reflection are idealism and metaphysics. These must be refuted through philosophy education. Textbooks must thoroughly explain the errors of various forms of idealism and metaphysics. This not only helps to propagate atheism but is also greatly beneficial for refuting various non-Marxist and anti-Marxist trends of thought, because all of these are filled with idealist and metaphysical modes of thinking. Finally, there are the psychological origins, which are also an important subjective source of religious reflection. Psychological knowledge must be widely popularized, and psychological counseling and ideological and political work must be vigorously carried out to help people overcome psychological crises and resolve ideological confusion. Many missionaries know to target people with psychological crises and ideological confusion for proselytizing, and the results are very effective. We should pay full attention to this and clearly explain the principles to students.

宗教反映的认识根源包括认知根源、认识论根源和心理根源三方面。随着科学知识的不断普及，人们的自然、社会和心理知识有所增加，有助于消除宗教反映的认知根源，但是我国公民只有百分之二点几的人具备基本科学素质，科普工作还任重道远啊！在这种情况下，必须大力加强无神论宣传教育。说到有神论的认识论根源，哲学教育就派上用场了。宗教反映的认识论根源是唯心主义和形而上学，这要靠哲学教育来破斥，教科书必须把各种各样的唯心主义和形而上学的错误给讲透了。这样不仅有助于宣传无神论，而且对破斥各种各样的非马克思主义、反马克思主义思潮大有好处，因为所有这些东西都充斥着唯心主义和形而上学的思维方法。最后是心理根源，这也是宗教反映的一个重要主观根源。要大量普及心理学知识，大力开展心理咨询和思想政治工作，帮助人们渡过心理危机、解决思想困惑。很多传教士都知道找有心理危机和思想困惑的人传教，结果非常有效。我们应该充分注意这一点，把道理向学生讲清楚。

To effectively carry out the publicity and education of atheism, specialized research institutions are necessary. According to the instructions of Chairman Mao Zedong at the time, the Institute of Philosophy and Social Sciences of the Chinese Academy of Sciences was to establish an Institute of Religious Studies, because religion still influences a vast population, and it must be studied using Marxism. The essence of various forms of theism must be thoroughly explained so that the history of philosophy, the history of literature, and world history can be properly written. Document No. 19 of the Central Committee in 1982 [6]6 Document No. 19 of the Central Committee in 1982 refers to the "Basic Viewpoint and Basic Policy on the Religious Question during the Socialist Period," a key CPC document that outlined the Party's official stance on religion, emphasizing the use of Marxism to study religion while allowing for freedom of religious belief. clearly stated that Marxism should be used to study religious theism. However, many people currently studying religion have long since abandoned Marxism, and some have even become cheerleaders for religious theology. What is to be done? I feel that there is indeed a need to establish specialized institutions for the study of Marxist materialism and atheism. Of course, it would be best to set up such research institutions independently. But if that is not possible, what then? A leading comrade said that the Chinese Academy of Social Sciences should be built into a strong bastion of Marxism, and that every discipline should have corresponding Marxist research institutions. I think this idea is very good. Marxism is the overall worldview and methodology; it governs everything. Every discipline has corresponding content, and a specialized institution should be set up within each discipline to study it. Moreover, its level should be higher, it should have comprehensive coordination functions, and it should assist relevant leaders in doing a good job of ideological and political work. For example, the Institute of Journalism could set up a research office on the Marxist view of journalism, and the Institute of Religious Studies could set up a research office on the Marxist view of religion. If this is not possible, setting up a research office on Marxist materialism and atheism within the Academy of Marxism is also acceptable. Furthermore, it could also be done within the discipline of scientific socialism, because the publicity and education of atheism is an important part of scientific socialism. Scientific socialism should specifically study why and how Marxist parties carry out the publicity and education of atheism. Otherwise, without institutions and without specialized personnel to do this work, it will be very difficult to manage.

要搞好无神论宣传教育，必须有专门的研究机构。按照毛泽东主席当年的批示，中科院哲学社会科学部要成立宗教研究所，因为宗教至今影响着广大人口，必须用马克思主义来研究它，把各种有神论的本质给讲透了，这样才能写好哲学史、文学史、世界史。1982年中央19号文件讲得很清楚，要用马克思主义来研究宗教有神论。但是现在研究宗教的许多人早已把马克思主义抛在了一边，有的甚至成了宗教神学的吹鼓手。怎么办呢？我感觉确实需要成立研究马克思主义唯物论和无神论的专门机构。科研机构当然最好是单独设立，但是如果不能单独设怎么办？有位领导同志说，中国社科院要办成马克思主义的坚强阵地，每个学科里面都应该有相应的马克思主义研究机构，我觉得这个设想很好。马克思主义是整个的世界观、方法论，是管总的，什么学科都有相应的内容，每个学科里面都应该专门设个机构来研究它，而且级别要高一点，要具有综合协调职能，协助相关领导搞好思想政治工作。比如，新闻所可以设个马克思主义新闻观研究室，宗教所可以设个马克思主义宗教观研究室。这个不行的话，在马克思主义研究院搞一个马克思主义唯物论和无神论研究室也是可以的。再一个，科学社会主义学科里面也可以搞，因为无神论宣传教育是科学社会主义的重要内容，科学社会主义要专门研究马克思主义政党为什么和怎么开展无神论宣传教育。否则，没有机构，没有专门人才来做这项工作，就很难办了。

Some say that atheist propaganda has no market and is very difficult to carry out. Because those who do not believe in gods will say, "I don't believe in gods, so why should I listen to you talk about atheism?" Those who believe in gods will say, "I am a religious believer; the gods constantly bless me, so why should I read your books on atheism?" I think the matter is not so simple. In our country, those who are truly theoretically thorough, sober, and steadfast atheists are a minority; I believe those who are truly dead-set on believing that gods definitely exist are also a minority. The majority are in an intermediate state between belief and non-belief. Many people only adopt the attitude of "rather believe it exists than not" when a crisis arises—the so-called "usually do not burn incense, but embrace the Buddha's feet in times of trouble," "no business, no visit to the Three Jewels Hall" [7]7 "Usually do not burn incense, but embrace the Buddha's feet in times of trouble" (平时不烧香、临时抱佛脚) and "no business, no visit to the Three Jewels Hall" (无事不登三宝殿) are Chinese proverbs describing people who only turn to religion or seek help when in difficulty, rather than maintaining consistent practice or engagement.. Most are such people. The reason they act this way is precisely because they lack the necessary knowledge of Marxist materialism and atheism. Many people know nothing about atheism, yet think it is very simple. But this is not the case. Religious theism has existed for at least tens of thousands of years, and the majority of humanity still believes in theism today; this shows that theism is by no means simple. If theism is not simple, how could atheism be simple? Religious theism is a very profound doctrine. You should understand this by seeing how many people it drives to distraction and ecstasy. As profound as theism is, so profound is atheism—perhaps even more so. Much theism can talk you into utter confusion and dizziness! With such formidable theism, atheism must be even more formidable. How can one say atheism is simple?

有人说，无神论宣传没市场，很难搞。因为不信神的人会说，我又不信神，干嘛还要听你讲无神论？信神的人则说，我是宗教徒，神灵经常保佑着我，我干嘛还要看你讲无神论的书？我认为事情不是这样简单。在我们国家，真正在理论上彻底清醒坚定的无神论者是少数，我相信真正死心踏地相信神灵千真万确存在的人也是少数，大部分人是处在信与不信的中间状态的，很多人是在出现危机时才宁可信其有、不可信其无，所谓平时不烧香、临时抱佛脚，无事不登三宝殿，大部分是这样一些人。他们之所以这样做，就是因为缺乏马克思主义唯物论和无神论的必要知识。有很多人对无神论一窍不通，却以为无神论很简单。其实不然，宗教有神论至少存在几万年了，人类的大部分人口至今还是相信有神论的，这说明有神论绝不简单。有神论不简单，无神论怎么可能简单？宗教有神论是很深的学问，你看看那么多人被它搞得神魂颠倒、如醉如痴就应该明白了。有神论有多深，无神论就有多深，甚至比它还深。很多有神论能把你说得昏天黑地、天旋地转！这样厉害的有神论，无神论肯定更厉害了，怎么能说无神论简单呢？

How should atheism be propagated? Engels at the time suggested extensively translating and distributing the 18th-century French Enlightenment works and militant atheist works; this was very effective. Lenin mentioned this many times: Engels had long ago suggested it, but we have done far too little in this regard. He said that some self-proclaimed Marxists produce things that distort and ruin Marxism, while the French Enlightenment and atheist works, though not Marxist, surpass some Marxists in propagating atheism—they are so vivid, so pungent, so straightforward and captivating! So, for our current propaganda of atheism, I believe that the education departments, propaganda departments, organization departments, and publishing departments should organize the large-scale translation and publication of modern scientific atheist and Enlightenment works, but they should be packaged. For example, the Commercial Press's series of Western classics might not appeal to ordinary people. The packaging should be made flexible, lively, modern, and fashionable, with appropriate explanations, so that the common people are willing to read them. Furthermore, since the 19th century, and especially since the 20th century, there have been many Western works on the study and propaganda of atheism. Organizing forces to translate and publish them in large quantities is also something that the propaganda and education departments should do; they should systematically translate and introduce the entire body of such works. Currently, the translation and introduction of foreign theist works is becoming increasingly systematic, while the translation and introduction of atheist works is pitifully scarce. The economic market needs regulation, and the ideological market also needs regulation. To consolidate the dominant position of Marxist materialism and atheism in the ideological belief market, the Party and government must allocate a portion of funds to support this work. One important reason why religious theist books are being translated and published in such large numbers is that foreign foundations and churches provide financial support. Additionally, experts should be organized to study the specific forms of expression and dissemination of theism in current society, and these should be sorted out clearly. Only with a target can the arrow be shot! Otherwise, shooting without a target will have no effect! I believe this is a more practical and more easily effective task, and it should be prioritized and done first.

怎么宣传无神论？恩格斯当时建议，大量翻译和发行18世纪的法国启蒙著作和战斗无神论著作，这个很有效。列宁多次提到：恩格斯早就建议过，但是我们现在做得很不够。他说，一些自称的马克思主义者，讲出的东西却是在歪曲和糟蹋马克思主义，而法国的启蒙著作和无神论著作虽然不是马克思主义，但在宣传无神论方面胜过一些马克思主义者，它们讲得那么生动、那么泼辣，那么单刀直入、引人入胜！所以我们现在宣传无神论，我觉得教育部门、宣传部门、组织部门、出版部门要大量组织翻译出版近代以来的科学无神论和启蒙著作，但是要给以包装。比如商务印书馆出版的一套西方名著系列，可能普通人就不喜欢看了。包装要搞得灵活，搞得生动活泼了，具有现代性和时尚性，加上一定的解说，老百姓才愿意看。再一个，19世纪以来，特别是20世纪以来，西方研究宣传无神论的著作也不少，组织力量大量翻译出版，也是宣传教育部门应该做的事情，要把它们整个的系统的翻译介绍过来。现在国外有神论著作的翻译介绍是越来越系统了，而无神论著作的翻译介绍却少得可怜。经济市场要调控，思想市场也要调控。要巩固马克思主义唯物论和无神论在思想信仰市场中的主导地位，党和政府必须拿出一部分钱来支持这一工作。现在宗教有神论的书翻译出版得那么多，一个很重要的原因是有国外的基金会和教会出钱支持。再一个，对当前社会上有神论的具体表现形式和传播形式，也应组织专家进行研究，要把它们给梳理清楚了。有了靶子，才好放箭啊！否则无的放矢，没有效果啊！我觉得这是更切实际，更容易收效的工作，应该抓紧先做。

* This article is based on the author's speech at a symposium on atheist research, propaganda, and education organized by the General Office of the Chinese Academy of Social Sciences on February 15, 2009.

* 本文系作者在2009年2月15日中国社会科学院办公厅组织召开的关于无神论研究宣传教育座谈会上的发言。

Author's brief biography: Jia Runguo, Deputy Director and Researcher at the Religious Research Center of the State Administration for Religious Affairs.

作者简介：加润国，国家宗教事务局宗教研究中心副主任、研究员