Current Difficulties Facing Scientific Atheism and Expert Recommendations

Current Difficulties Facing Scientific Atheism and Expert Recommendations

当前科学无神论面临的难题和专家建议

I. The Predicament of Scientific Atheism in Contemporary Chinese Society

一、当前我国社会中科学无神论面临的窘境

Since the founding of the People’s Republic of China, we have adhered to Marxism as our guide and built a socialist state under the leadership of the Communist Party of China. In the historical process of socialist construction, the propaganda and education of scientific atheism has always been an extremely important component of our ideological-theoretical construction and cultural-ethical progress, and an inherent requirement of upholding Marxism. However, since reform and opening up, with the rapid development of the economy and society, ideology and culture have shown a trend of diversification. For some time, under the combined effect of multiple causes, a considerable number of people in society have developed serious problems in their ideals, beliefs, and spiritual pursuits. One prominent manifestation is that they do not believe in socialism, do not believe in the Communist Party, and even some Communist Party members refrain from discussing Marxist and communist ideals and beliefs, instead believing in various religions, with religious superstitious activities running rampant. Faced with this highly abnormal phenomenon, some experts and scholars have expressed great concern.

自中华人民共和国立国以来，我们坚持以马克思主义为指导，在中国共产党领导下建设社会主义国家。在社会主义建设的历史进程中，科学无神论的宣传和教育，一直是我们思想理论建设和精神文化建设的极为重要的内容，是坚持马克思主义的题中应有之义。然而，自改革开放以来，随着经济社会的迅速发展，思想文化呈现多元化趋势。一段时间以来，在多种原因的共同影响下，社会上相当一些人在理想信念和精神追求方面出现了严重的问题，其中一个突出的表现是不相信社会主义，不相信共产党，甚至一些共产党员也闭口不谈马克思主义和共产主义理想信念，反而相信各种宗教，宗教迷信活动甚嚣尘上。面对这种极不正常的现象，一些专家学者表示了极大的担忧。

Some experts and scholars point out that there is currently a strange phenomenon in Chinese society: theism is becoming increasingly popular, while atheism is rarely discussed. Feudal superstition is also resurging, and certain so-called “special functions” [1]1 The "ultimate concern" (终极关怀) refers to the idea, often associated with theologian Paul Tillich, that religion addresses humanity's deepest existential questions about meaning, death, and the finite. In this Chinese Marxist context, the term is used critically to argue that only atheist materialism, not religion, can genuinely satisfy such concerns. that violate scientific common sense have become a “new superstition” under the banner of “science.” For example, some people call special functions “the dawn of a scientific breakthrough,” fortune-telling “predictive science,” and feng shui “environmental science,” and so on. The consequence of not discussing atheism is a sharp increase in the number of people who believe in various religions; for instance, the number of Christians has increased more than tenfold over the past twenty-plus years. Corresponding to this social phenomenon, our national education theory and practice also often neglect the issue of atheism, being remiss in education and propaganda. Some scholars worry that atheism has fallen from a “prominent discipline” to a “leisure discipline,” while theism has risen from a “risky discipline” to a “prominent discipline.” [2]2 The "socialist concept of honor and disgrace" (社会主义荣辱观), also known as the "Eight Honors and Eight Disgraces" (八荣八耻), is a set of moral guidelines promoted by Hu Jintao from 2006, emphasizing socialist virtues such as patriotism, service to the people, and hard work, while condemning selfishness and dishonesty.

一些专家学者指出，目前我国社会中存在这样一种怪现象：有神论日趋流行，而无神论却不大讲了。封建迷信也重新泛行起来，一些违背科学常识的所谓“特异功能”成为打着“科学”旗号的“新迷信”。比如，有人将特异功能称作是“科学突破的曙光”，将算命术称为“预测科学”，将风水术称为“环境科学”，等等。不讲无神论的后果是信仰各种宗教的人数急剧增加，例如信仰基督的人数在过去二十几年间增加了十数倍。与这种社会现象相对应的是，目前在我们的国民教育理论和实践活动中，也往往忽视无神论问题，疏于教育和宣传。一些学者担忧，无神论已从“显学”降到“闲学”的位置，而有神论则从“险学”上升为“显学”。

The increasing popularity of theism reflects the confusion in some people’s spiritual pursuits during the modernization process, and a crisis in people’s spiritual life and ideals and beliefs. Discussing its social roots, some experts and scholars cite examples: some localities, motivated by the desire to boost tourism revenue, consciously or unconsciously disregard relevant state laws and regulations, enthusiastically compete in terms of design scale and investment amounts, and use public funds to build “giant Buddha” statues and various religious facilities. This results in ideological confusion among the masses and Party members, and also creates disorder in the ideological sphere. Some scholars further point out that the emergence of this phenomenon also reflects changes in China’s socio-economic life. On one hand, it is not unrelated to the rapid development of individual, private, and foreign-invested economies; on the other hand, it is also related to certain one-sidedness in our implementation of the Party’s religious policy. Currently, some local departments and social forces provide more support to religion than to atheist education and propaganda work. Scholars believe that it is correct to emphasize freedom of religious belief, but the propaganda of the mainstream ideology and atheism cannot be neglected.

有神论的日趋流行，反映了现代化进程中一些人的精神追求的迷惘，反映了人们精神生活和理想信念的一种危机。谈到它的社会根源，有些专家学者举例说，一些地方出于提高旅游经济收入的动机，自觉或不自觉地不顾国家有关法律规定，热衷于从设计规模到投资数额竞相攀比，动用公共资金建造“大佛”和各种宗教设施，结果在群众和党员中造成思想困惑，在意识形态领域内也造成混乱。有些学者进一步指出，这种现象的产生，也反映我国社会经济生活的变化，一方面它与个体、私营和外资经济的快速发展不无关系，另一方面也与我们在贯彻党的宗教政策中存在一些片面性有关。目前，一些地方部门和社会力量对宗教的扶持要大于对无神论教育宣传工作的扶持。学者们认为，强调宗教信仰自由是对的，但不能忽视主流意识形态和无神论的宣传。

Experts and scholars express deep concern about the increasing number of Party members, cadres, and young students who believe in religion in recent years. They point out that since modern times, Chinese society—from the Qing government to the Republican government—has never allowed religion to enter schools. When the renowned educator Cai Yuanpei served as the Minister of Education of the Republic of China, he ordered a ban on religion in higher education institutions, advocating replacing religion with aesthetic education. After the founding of New China, we developed a complete set of effective experiences and methods for grasping atheist education and ideals and beliefs education. However, in recent years, religious thought has increasingly eroded people’s minds and social life. The phenomenon of university students believing in religion is becoming more prominent. The reasons for this are: first, it is related to the traditional influence of family and ethnicity; second, it involves the personal circumstances of students and active recruitment by religious organizations; third, it stems from certain structural deficiencies in our national education system. Experts and scholars believe that during the period when students’ worldviews and values are forming, our national education fails to provide them with the cultivation and edification of sound personality, healthy thought, and noble sentiment. When students become confused and most need guidance, no one, or very few people, can help them establish the correct direction. Because there is no timely and persuasive intervention and guidance of values, students easily form a blank in belief and a spiritual desert, thereby giving religious superstition and theism an opportunity to take advantage.

对近年来党员干部和青年学生中信教人数不断增加的现状，专家学者深表忧虑。他们指出，中国社会自近代以来，从清政府到民国政府，从来就没有允许过宗教进入学校。著名教育家蔡元培任中华民国教育总长时，就曾下令禁止宗教进入高校，主张以美育代替宗教。新中国成立后，我们在抓无神论教育和理想信念教育方面形成了一整套行之有效的经验和办法。但是，近些年来，宗教思想对人们头脑和社会生活的侵蚀越来越严重。大学生信教的现象更是日益凸现。就其原因，一是与家庭和民族的传统影响有一定关系，二是学生个人的境况和宗教组织的积极拉拢，三是我们国民教育体系的某些结构性缺失。专家学者们认为，在学生的世界观、价值观形成时期，我们的国民教育没有为学生提供健全人格、健康思想和高尚情操的陶冶与熏陶，在学生产生迷茫、最需要指导的时候没有人或者很少有人能够帮助他们确立正确的方向。由于没有及时的、有说服力的价值观的介入和导引，学生很容易形成信仰的空白和精神的荒漠，从而给宗教迷信和有神论以可乘之机。

Some experts and scholars believe that an even more serious problem appears among some Party member leading cadres. Currently, Party member leading cadres believing in religion exhibit the characteristic of “four many.” First, there are relatively many retired Party member leading cadres who believe in religion, and some have even become church leaders. Second, there are relatively many Party member leading cadres in ethnic minority聚居 areas who believe in religion. Third, among middle- and high-ranking Party member leading cadres who believe in religion, relatively many believe in Buddhism. Fourth, among grassroots Party member leading cadres who believe in religion, relatively many believe in Christianity.

一些专家学者认为，更为严重问题出现在一些党员领导干部中。目前，党员领导干部信教呈现“四多”的特点。第一，离退休党员领导干部信教的比较多，有的还成了教会的骨干。第二，民族聚居地区党员领导干部信教的比较多。第三，中高层党员领导干部信教者中信仰佛教的比较多。第四，基层党员领导干部信教者中信仰基督教的比较多。

Regarding the increasing number of Party member leading cadres who believe in religion, especially Christianity, some experts and scholars analyze that this phenomenon prompts us to think deeply about the following issues: first, in the era of economic globalization, the influence of Western culture and ideology has penetrated all aspects of our society, including the Party’s own organism; second, some decadent and backward ideologies are resurging, competing with our mainstream ideology for positions and markets, and attempting to occupy the ideological sphere of Party members and cadres; third, some local Party organizations neglect the education, management, and ideological-political work of Party members, and some Party member leading cadres lose their way under the impact of value pluralism, experiencing a crisis of belief and a crisis of values.

针对党员领导干部信教特别是信基督教的人数不断增加的情况，有的专家学者分析说，这种现象引发我们深入思考这样一些问题：一是在经济全球化的时代，西方文化及意识形态的影响力已经深入到我国社会的各个方面，包括党的肌体之中；二是一些腐朽落后的意识形态重新泛起，正在与我们的主流意识形态抢夺阵地和市场，并试图占领党员干部的思想领域；三是一些地方党组织忽视了对党员的教育管理和思想政治工作，部分党员领导干部在价值观多元化的冲击下迷失方向，出现了信仰危机和价值观危机。

Some experts and scholars point out that what is surprising and worrying is that some people not only do not take issue with Party member leading cadres believing in religion, but even defend it, saying things like “an individual’s political belief and religious belief do not conflict; one cannot politicize religious belief or religionize political belief.” Some instructors at Party schools openly advocate in their lectures that Communist Party members can believe in religion. Some Party members and cadres, including some leading cadres, verbally advocate “scientific development,” but on the issue of belief they forget the scientific worldview and outlook on life, setting aside true science. They verbally advocate “people-centeredness,” but in their deep thoughts and actions they practice “god-centeredness,” believing in religious superstition, disbelieving in the great power of the masses as demonstrated in vivid social practice, and preferring to let deities control their own destiny. These run counter to our guiding ideology, to the Scientific Outlook on Development and the people-centered strategic thinking proposed by the Party Central Committee.

有些专家学者指出，令人惊奇和忧虑的是，一些人对党员领导干部信教不仅不以为然，反而为之辩护，说什么“个人的政治信仰和宗教信仰并不冲突，不能将政治信仰宗教化，也不能将宗教信仰政治化”；有些党校的教员在授课时公开主张共产党员可以信仰宗教；有些党员干部包括一些领导干部，口头上讲“科学发展”，但在信仰问题上却忘记了科学的世界观和人生观，置真正的科学于不顾；他们口头上讲“以人为本”，但却在思想深处和行动中奉行“以神为本”，相信宗教迷信，不相信活生生的社会实践展现出来的人民群众的伟大力量，宁可让神灵来主宰自己的命运。这些是同我们的指导思想，同党中央提出的科学发展观和以人为本的战略思想背道而驰的。

The current propaganda and education of scientific atheism undoubtedly faces numerous difficulties. Some people, under the pretext of freedom of religious belief and building a harmonious society, oppose carrying out atheist propaganda and education. Some also believe that religious belief is entirely a personal matter and not open to criticism by others. There are even some who believe that Marxism and religion are not contradictory, that religion can satisfy certain spiritual needs of people, and that it is indispensable for social development. Experts and scholars point out that these understandings and views are currently quite popular in society and also have a market among Party member leading cadres. But they are not only one-sided and erroneous, but also very harmful.

当前科学无神论的教育宣传无疑面临着众多的困境，一些人以宗教信仰自由和构建和谐社会为名，反对搞无神论的教育宣传；也有一些人认为，宗教信仰完全是个人的事情，别人无可非议；甚至还有一些人认为，马克思主义与宗教并不矛盾，宗教能满足人们的某种精神需求，是社会发展不可缺少的。专家学者们指出，这些认识和看法在当前社会上比较流行，在党员领导干部中也有市场。但它不仅是片面和错误的，而且也是非常有害的。

Experts and scholars generally believe that although Party member leading cadres who believe in religion are still a very small minority, if this is allowed to develop unchecked, it will inevitably cause great harm to the Party’s ideological foundation, ideals and beliefs, organizational principles, and ruling position, with very serious consequences. Party members and cadres who dabble in religious beliefs, whether from abroad or indigenous, are incompatible with our socialist ideology. These circumstances, especially the factor of infiltration by foreign forces mixed in, should arouse our high vigilance.

专家学者们普遍认为，目前在党员领导干部中信教的虽然还是极少数，但如果任其发展，必将对我们党的思想基础、理想信念、组织原则和执政地位构成很大的危害，后果十分严重。党员干部无论是涉足来自境外的宗教信仰还是土生土长的宗教信仰，都是与我们的社会主义意识形态不相容的。这些情况，尤其是其中夹带着国外势力的渗透因素，应当引起我们的高度警惕。

II. Several Issues That Need to Be Clarified and Resolved in Strengthening the Propaganda and Education of Scientific Atheism

二、加强科学无神论教育宣传需要澄清和解决的几个问题

Precisely because the propaganda and education of scientific atheism faces numerous difficulties and problems, changing this situation requires arduous and meticulous work.

正因为科学无神论的宣传教育面临着众多的困境和难题，因此要改变这种现状需要做艰苦而细致的工作。

Some experts and scholars believe that, on the basis of clarifying the relationship between scientific atheism and socialism with Chinese characteristics, the relationship between propagating scientific atheism and the policy of freedom of religious belief, and the relationship between scientific atheism and the ultimate concern for humanity, propagating scientific atheism requires at least clarifying and resolving the following issues.

一些专家学者认为，在搞清楚科学无神论与中国特色社会主义的关系、宣传科学无神论与宗教信仰自由的关系、科学无神论与对人的终极关怀的关系的基础上，宣传科学无神论至少需要澄清和解决以下几个问题。

1. Atheism is the ideological foundation of the Marxist worldview, and propagating atheism does not contradict implementing the Party’s policy on freedom of religious belief.

1.无神论是马克思主义世界观的思想基础，宣传无神论与贯彻党的宗教信仰自由政策并不矛盾

Atheism is the ideological foundation of the Marxist worldview, and Marxism is fundamentally incompatible with theism; therefore, upholding atheism is an inherent requirement of upholding Marxism. In response to the argument that Marxism is compatible with religion and that personal political belief can be separated from religious belief, some experts and scholars have pointed out that this is a distortion of Marxism. Marx’s intellectual and research journey began with the critique of religion, then moved to philosophical critique, and finally delved into the critique of political economy. From the perspective of historical materialism, Marx historically and partially affirmed certain positive functions of religion, but he did not affirm it from a value-orientation perspective. Marxism is fundamentally incompatible with all forms of religious superstition and theism. We cannot use Marx’s affirmation of religion in specific contexts to negate this incompatibility.

无神论是马克思主义世界观的思想基础，而马克思主义与有神论是根本不相容的，所以坚持无神论是坚持马克思主义的题中应有之义。针对有人认为马克思主义与宗教是相容的，个人政治信仰可以与宗教信仰相分离的论调，有专家学者指出，这是对马克思主义的曲解。马克思的思想和研究历程就是从宗教批判开始的，然后到哲学批判，最后深入到政治经济学批判。马克思是从历史唯物主义角度，历史地部分肯定宗教的某种积极作用，而不是从价值取向角度肯定宗教。马克思主义与各种宗教迷信和有神论是根本不相容的。我们不能利用马克思在特定语境下对宗教的某种肯定，来否定这种不相容性。

Other scholars have also pointed out that propagating atheism not only does not contradict implementing the Party’s policy on freedom of religious belief but is also an inherent requirement of that policy. When speaking of freedom of belief, one cannot only speak of freedom of religious belief but must also speak of the freedom not to believe in religion. Religion cannot be regarded as superior to everything, more beautiful than everything, or more benevolent than everything. At the same time, personal belief cannot be absolutized or radicalized; personal belief must also accept social constraints, undergo constant reflection and revision, and be coordinated with social belief (the common ideal of society).

还有学者指出，宣传无神论不仅与贯彻党的宗教信仰自由政策并不矛盾，而且也是宗教信仰自由政策的题中应有之义。讲信仰自由不能光讲宗教信仰自由，也要讲不信仰宗教的自由。不能把宗教看成高于一切，美于一切，善于一切。同时不能将个人信仰绝对化、极端化，个人信仰也要接受社会约束，也要不断反思，不断修正，要与社会信仰（社会共同理想）相协调。

2. Promoting atheism is an important foundation for social harmony; propagating atheism not only does not harm social harmony but can correctly guide the proper handling of social contradictions.

2. 提倡无神论，是社会和谐的重要基础，宣传无神论不仅不会损害社会和谐，相反能够正确引导妥善处理好社会矛盾

Experts and scholars believe that guiding religion to adapt to socialist society is an important task in building a harmonious socialist society. Atheism is an important component of the core socialist value system and socialist ideology; propagating atheism not only does not harm social harmony but is an important foundation for social harmony. A harmonious society must never be seen as a society without contradictions, conflicts, or struggles; genuine harmony can only exist on the basis of upholding truth and resolving contradictions.

专家学者们认为，引导宗教与社会主义社会相适应，是构建社会主义和谐社会的重要工作。无神论是社会主义核心价值体系和社会主义意识形态的重要组成部分，宣传无神论不仅不会损害社会和谐，相反是社会和谐的重要基础。绝不能把和谐社会看成是没有矛盾、没有冲突和斗争，只有在坚持真理和解决矛盾的基础上才有真正的和谐。

When discussing the basis for achieving harmony between religion and society, among different religions, between religious believers and non-believers, and among believers of different religions, some experts and scholars point out that the basis for social harmony cannot be seen as a common religious belief or non-belief, because a common religious belief simply cannot exist in reality. The reason harmony exists in a socialist society with Chinese characteristics is that its foundation and essence are determined by the socialist economic system, the political system, and the fundamentally identical common interests of all ethnic groups in China, which are built on the socialist system. The reason harmony can be achieved between religious believers and non-believers is that, although they differ in terms of religious belief, their fundamental interests are identical: they all support the socialist system, the leadership of the Communist Party of China, and the guiding role of Marxism; they all pursue the common ideal of socialism with Chinese characteristics; and they all regard Chinese national culture as their shared spiritual home. Compared with differences in religious belief, this is the great commonality amid difference. Experts and scholars emphasize that propagating scientific atheism not only does not harm social harmony but is, on the contrary, a prerequisite for correctly guiding the proper handling of social contradictions.

谈到实现宗教与社会之间、各宗教之间、信教群众与不信教群众以及信仰不同宗教群众之间和谐相处的基础，一些专家学者指出，不能把社会和谐相处的基础看成是某种共同的宗教信仰或不信仰，因为现实中根本不可能存在共同的宗教信仰。中国特色社会主义社会之所以存在和谐，其基础和本质，是由社会主义的经济制度、政治制度以及建立在社会主义制度之上的中国各族人民根本一致的共同利益决定的。信教群众与不信教群众之间所以能够实现和谐，是因为信教群众和不信教群众、信仰不同宗教的群众虽然在宗教信仰方面存在差异，但他们的根本利益是一致的，他们都拥护社会主义制度、中国共产党的领导和马克思主义的指导地位，追求中国特色社会主义共同理想，都以中华民族文化为共有精神家园。同宗教信仰方面的差异相比，这是异中之大同。专家学者们强调，宣传科学无神论不仅不会损害社会和谐，相反是正确引导妥善处理好社会矛盾的前提。

3. The substitute satisfaction offered by religion cannot resolve the issues of moral cultivation and spiritual comfort in real life; communist morality and traditional Chinese virtues can truly satisfy people’s infinite spiritual needs and spiritual transcendence.

3. 宗教的替代性满足不能解决现实生活中的道德修养和精神安慰问题，共产主义道德和中华传统美德才能真正满足人们无限的精神需求和精神超越

Some people in society believe that religion can provide believers with “ultimate concern” and that believers generally possess a higher moral standard. Based on detailed analytical data and their own research findings, experts and scholars argue that this view is unfounded. On the issue of “ultimate concern,” religious superstition and theism do not constitute a noble spiritual pursuit; in terms of human spiritual needs, they cannot achieve ultimate concern in the true sense. Only the scientific atheist, materialist, and communist worldview can thoroughly resolve people’s spiritual needs and provide them with infinite spiritual demands and spiritual transcendence. Many scholars believe that we must enrich and develop our spiritual resources from the spiritual style of wholehearted service to the people advocated by the Communist Party of China and from the excellent traditional culture of the Chinese nation. Only a morality based on atheism can achieve the most noble and selfless moral realm. Some scholars also note that the imbalance in society’s moral standards and spiritual world reminds us of the urgent need to accelerate research on and resolution of the changes in people’s spiritual life and the diversification of spiritual needs in the process of modernization.

社会上有些人认为，宗教可以给信教者提供“终极关怀”、信教者普遍具有更高的道德水准。专家学者们通过详细的分析数据并根据自己的研究结果认为，这种观点是没有根据的。在“终极关怀”的问题上，宗教迷信和有神论并不是一种崇高的精神追求，在人类的精神需要中它达不到真正意义上的终极关怀。只有科学无神论、唯物主义、共产主义的世界观，才能彻底解决人们的精神需要问题，也才能给人们提供无限的精神需求和精神超越。许多学者认为，必须从中国共产党倡导的全心全意为人民服务的精神风尚和中华民族优秀的传统文化中，去丰富和发展我们的精神资源。只有建立在无神论基础上的道德，才是最高尚无私的道德境界。一些学者也表示，社会上出现的道德水准和精神世界的失衡，也提醒我们必须加快研究和解决现代化进程中人们的精神生活发生的变化和精神需求多样化的问题。

Many experts and scholars emphasize that, after clarifying and resolving these issues, Communist Party members must also clearly recognize that Communists are true atheists and are incompatible with various religions in terms of belief; if a Communist Party member believes in religion, it means they have lost their vanguard nature. If our Party members, especially leading cadres who are Party members, go so far as to believe in religion and become theists, the foundation of our Party’s political belief will be shaken, and our Party will face the danger of losing its leading position due to the loss of its vanguard nature.

许多专家学者强调，在澄清和解决这些问题后，共产党员还必须清醒地认识到，共产党人是真正的无神论者，在信仰上是与各种宗教不相融的；共产党员信仰宗教即意味着丧失了先进性。如果我们的党员尤其是党员领导干部都跑去信教，沦为有神论者，我们党的政治信仰的基础就会动摇，我们党就会有因丧失先进性而失去领导资格的危险。

III. Recommendations from Experts and Scholars on Strengthening the Education and Propagation of Scientific Atheism

三、专家学者对加强科学无神论教育宣传提出的建议

Regarding how to change the current state of issues concerning ideals and beliefs, and how to strengthen the propagation and education of scientific atheism, some experts and scholars have put forward some good recommendations.

如何改变当前理想信念问题的现状，如何加强科学无神论的宣传和教育，一些专家学者提出了一些很好的建议。

1. To consolidate Marxism’s guiding position in China’s ideology, it is necessary to strengthen the education and propagation of atheism.

1. 巩固马克思主义在我国意识形态中的指导地位，必须加强无神论的教育宣传

Experts and scholars believe that the current prevalence of various religious superstitions in Chinese society is related to the fact that we have not fully exerted Marxism’s guiding role in ideology. We must vigorously conduct education in patriotism, collectivism, and socialism throughout society, including among both religious believers and non-believers; use the common ideal of socialism with Chinese characteristics to unite strength; use the socialist concept of honor and disgrace to guide social trends; build the core socialist value system; and consolidate the common ideological foundation for the united struggle of all ethnic groups in the country.

专家学者认为，目前我国社会中之所以出现各种宗教迷信流行的现象，应该说同我们没有充分发挥马克思主义在意识形态中的指导作用有关。我们要在全社会，包括信教群众和不信教群众在内，大力进行爱国主义、集体主义和社会主义教育，用中国特色社会主义共同理想凝聚力量，用社会主义荣辱观引领风尚，建设社会主义核心价值体系，巩固全国各族人民团结奋斗的共同思想基础。

Some experts and scholars point out that atheism is an important component of socialist ideology. To combine personal ideals with the common ideal of society and to vigorously build a strong foundation for the common ideal of society, it is urgently necessary to strengthen research on and education and propagation of atheism. Other scholars propose strengthening education on the reality of the communist ideal. Although communism is our long-term goal of struggle, it is not infinitely distant; it is not merely a moral system but a social ideal that can be realized through struggle. Socialism is the primary stage of communism, and the theory of socialism with Chinese characteristics belongs to the ideological system of communism; this point should be made very clear.

一些专家学者指出，无神论是社会主义意识形态的重要组成部分。要把个人理想与社会共同理想结合起来，大力筑牢社会共同理想的强大基础，亟需加强无神论的研究和教育宣传。还有学者提出，要加强共产主义理想现实性的教育。共产主义虽然是我们漫长的奋斗目标，但并不是遥遥无期的，它不仅仅是一个道德体系，而是经过奋斗可以变为现实的社会理想；社会主义就是共产主义的初级阶段，中国特色社会主义理论属于共产主义的思想体系，这一点应该十分明确。

2. It is necessary to firmly establish and correctly implement the Marxist view on religion.

2. 必须牢固树立并正确落实马克思主义宗教观

On how Communists should correctly handle the relationship between atheism and theism as well as religious belief, the three generations of the Party’s central collective leadership with Mao Zedong, Deng Xiaoping, and Jiang Zemin at their core, and the Party Central Committee with Hu Jintao as General

关于共产党人应该如何正确处理无神论同有神论以及宗教信仰的关系问题，以毛泽东、邓小平、江泽民为核心的党的三代中央领导集体和以胡锦涛为总书记的党中央都有过明确的论述。比如，毛泽东就明确指出，我们“要用唯物论代替唯心论，用无神论代替有神论”。邓小平强调，“我们建国以来历来实行宗教信仰自由。当然，我们也进行无神论的宣传。”进入新的历史时期，江泽民、胡锦涛等领导同志也多次指出：“共产党人是无神论者，任何时候都要坚持无神论，宣传无神论。”“共产党员不但不能信仰宗教，而且应该积极宣传无神论，宣传科学的世界观，宣传反对封建迷信的正确观点。”这些思想，是我们正确认识和处理宗教问题的指导原则。

Experts and scholars believe that the essence of the Marxist view of religion is scientific atheism; this view of religion is historical materialist, is scientific socialist, and has also developed in the course of struggle against religious theology and its various supernatural forces. Therefore, propagating atheism inevitably entails criticizing various forms of theism. In our practical work we must fully implement the Party’s religious policy, earnestly study and correctly understand the Marxist view of religion. We must deeply grasp the natural, social and cognitive roots of religion, fully recognize the complexity and long-term nature of religious issues, and fully recognize the dual character of religion’s social role. In practical work we must guard against “two one-sidednesses”: on the one hand, we must not, because we implement the policy of freedom of religious belief, dare not or cease to propagate atheism; on the other hand, we must not, because we propagate atheism, negate freedom of religious belief.

专家学者们认为，马克思主义宗教观的本质是科学无神论，这一宗教观是历史唯物主义的、是科学社会主义的，同时也是在与各种超自然力量的宗教神学的斗争中发展起来的。因此，宣传无神论必然不可避免地要批判各种有神论。我们在实际工作中必须全面贯彻党的宗教政策，认真学习并正确理解马克思主义宗教观。要深刻认识宗教的自然根源、社会根源和认识根源，充分认识宗教问题的复杂性和长期性，充分认识宗教社会作用的两重性。在实际工作中要防止“两个片面性”：一方面，不能因为贯彻宗教信仰自由政策而不敢或放弃宣传无神论；另一方面也不能因为宣传无神论而否定宗教信仰自由。

Some experts and scholars point out that criticizing theism does not mean opposing religious believers, but rather targeting the social roots of religious belief and opposing backwardness and ignorance. Only in this way can we maximize unity with religious believers rather than exclude them, and only in this way can we enlighten and educate the broad masses to struggle together against the social roots that produce theism, that is, against the old systems of exploitation and the phenomena of social poverty, ignorance and backwardness. The scholars emphasize that the atheist critique and struggle against theism, including against religious theology, is not blind. The Marxist atheist critique of theism involves, first, moving beyond criticism of religion itself to focus on criticizing and exposing the roots of religion, especially its social roots; second, moving beyond direct criticism of religious doctrines and dogmas in the general sense to focus on drawing, from the perspective of worldview, the fundamental boundary between the atheist worldview and the theist worldview.

一些专家学者指出，批判有神论，并不是反对信教群众，而是针对信教的社会根源，反对落后和愚昧。只有这样，才能最大限度地团结而不是排斥信教群众，才能启发和教育广大群众一起向产生有神论的社会根源，即同旧的剥削制度和社会的贫困、愚昧、落后现象作斗争。学者们强调，无神论对有神论，包括对宗教神学的批判和斗争不是盲目的。马克思主义无神论对有神论的批判，一是跳出对宗教本身的批判，侧重于批判和揭露宗教产生的根源，特别是社会根源；二是跳出一般意义上直接针对宗教教条教义的批判，侧重于从世界观上划清无神论世界观与有神论世界观的根本界限。

3. Strengthening atheist education and propaganda must be grounded in reality and oriented toward the masses

3. 加强无神论教育宣传，必须立足实际和面向群众

Some experts and scholars point out that today, when the forms of social organization have undergone enormous change and people’s interests are diversified while the independence, selectivity, variability and differentiation of their ideological activity are growing daily, we must carry out atheist education and propaganda by grounding ourselves in reality and orienting ourselves toward the masses. Discussion and propaganda on the question of atheism are meant to help the broad masses establish a scientific mode of thinking, a scientific mode of belief and a scientific mode of life. We must absorb the outstanding achievements of human civilization, integrate them with the new problems arising in China’s actual society, and on the basis of combining theory and practice, create new ideas and new forms of activity. We must boldly take as our entry point the three levels of guiding the masses to “seek truth,” “seek goodness” and “seek beauty.”

一些专家学者指出，在社会组织形式发生巨大变化、人们的利益多元化和思想活动的独立性、选择性、多变性、差异性日渐增强的今天，我们开展无神论的教育和宣传，要立足实际，面向群众。对无神论问题的讨论和宣传，是为了帮助广大群众建立科学的思维方式、信仰方式和生活方式。要吸收人类优秀文明成果，结合中国现实社会发生的新问题，在理论与实践结合的基础上，创造新的思路与活动形式。要大胆地以引导群众“求真”、“求善”、“求美”这三个层面作为切入点。

On how to resolve the problem of some Party members and cadres believing in religion, experts and scholars recommend: attention must be paid to the spiritual life of Party members and cadres; ideological and political work must be strengthened and improved; education in Marxist theory must be strengthened; and their ideological quality must be raised. At the same time, Party discipline must be strictly enforced, and the Party’s principled requirements regarding the beliefs of Party members must be made clear. Party committees at all levels and relevant departments must keep abreast of the ideological trends of Party members and cadres in a timely manner, and strengthen research into and guidance on the diversification and individualization of their spiritual needs.

对如何解决一些党员和干部信教的问题，专家学者们建议：要关注党员和干部的精神生活，加强和改进思想政治工作，加强马克思主义理论教育，提高他们的思想素质。同时要严明党的纪律，明确党对党员在信仰方面的原则要求。各级党委及相关部门要及时掌握党员和干部的思想动向，加强对他们精神需求的多样化、个性化的研究和指导。

On how to resolve the problem of some young students believing in religion, experts and scholars recommend: the Party’s education policy must be fully implemented; all sectors of society must be mobilized to create a favorable social environment for the healthy growth of young students; school education must focus on cultivating students’ humanistic qualities, must emphasize humanistic care and psychological counseling, and must guide young students to handle interpersonal relationships correctly and to adopt a correct attitude toward life’s setbacks. Particular attention must be paid, through meticulous and painstaking work, to competing with religious forces for young students.

对如何解决一些青年学生信教的问题，专家学者们建议：要全面贯彻党的教育方针，动员社会各方面为青年学生的健康成长创造良好社会环境，学校教育要注重对学生进行人文素养的熏陶，要注重人文关怀和心理疏导，引导青年学生以正确方式处理人际关系、以正确态度对待人生挫折。尤其要注意通过细致入微的工作，与宗教势力争夺青年学生。

4. Strengthening atheist education and propaganda must emphasize both militancy and scientific rigor

4. 加强无神论教育宣传，既要讲战斗性，又要讲科学性

Some scholars believe that strengthening atheist education and propaganda is an important component of ideological work. In the ideological sphere, if correct things do not occupy the ground, all kinds of erroneous things will slip in. Regarding the current prevalence of superstitious activities and their social harm, we must have a clear understanding and adopt concrete measures. Some scholars point out that researching and propagating atheism requires possessing the character of a fighter and the character of a scholar. The character of a fighter means that on major issues of principle one must keep a clear head and a firm stance, and must propagate atheism unequivocally and with full confidence. The character of a scholar means that when propagating atheism one must strengthen research, must earnestly study and research the Marxist view of religion, and must earnestly study and innovate the methods and forms of propagating atheism, so as to enhance its persuasiveness, pertinence and effectiveness. In short, we must certainly strengthen our sense of responsibility and mission in propagating atheism, and raise our awareness of the urgency and importance of doing this work well.

一些学者认为，加强无神论的教育宣传，是意识形态工作的一个重要组成部分。在意识形态领域内，正确的东西不去占领，各种错误的东西就会乘虚而入。对目前迷信活动的流行及其社会危害，我们要有清醒的认识和切实的措施。一些学者指出，研究和宣传无神论，要具备战士的品格和学者的品格。所谓战士的品格，就是在大是大非面前要头脑清醒、立场坚定，要旗帜鲜明、理直气壮地宣传无神论；所谓学者的品格，就是在宣传无神论时要加强研究，要认真学习研究马克思主义宗教观，要认真研究和创新宣传无神论的方式方法，增强说服力、针对性和有效性。总之，我们一定要增强宣传无神论的责任感和使命感，提高对做好这项工作的紧迫性和重要性的认识。

About the authors: Yang Mingwei, Qi Yiming, cadres of the Party Literature Research Office of the CPC Central Committee

作者简介：杨明伟 戚义明，中共中央文献研究室干部