A Brief Discussion of Ren Jiyu’s Thought on Scientific Atheism

Comrade Ren Jiyu was the pioneer and founder of Marxist religious studies in China, a far-sighted academic research leader and an outstanding organizer of academic activities in the fields of Chinese philosophy and Chinese religious studies. He not only consistently adhered to the Marxist view of religion based on scientific atheism and upheld the Marxist stance, viewpoint, and method in religious research, but also “closely concerned himself with the destiny of the nation and the lives of the broad masses,” [1]1 Ren Jiyu, “Preface to the Collected Works of Ren Jiyu on Atheism and Religious Studies,” in *Collected Works of Ren Jiyu on Atheism and Religious Studies* (Beijing: China Social Sciences Press, 2003), p. 1. integrating the study of religion and atheism with the propagation of the Party and state’s religious policies. He conducted in-depth criticism and exposure of various religious and superstitious phenomena in society, making an outstanding contribution to the construction of socialist cultural-ethical progress. At present, certain sorcery, superstitions, and pseudoscientific ideas are still rampant, while the research and propagation of scientific atheism are relatively weak and obscure. Faced with the situation where “theism has its advocates, but atheism has none,” [2]2 This phrase is a common Chinese expression used to criticize the perceived neglect of atheist propaganda in favor of religious or superstitious discourse. revisiting Comrade Ren Jiyu’s thought on scientific atheism undoubtedly holds significant theoretical and practical importance for building a harmonious and healthy social ethos, as well as for the propaganda and education of Marxism.

任继愈先生是我国马克思主义宗教学的开创者和奠基人，是中国哲学、中国宗教学领域中高瞻远瞩的学术研究领导者和优秀的学术活动组织者。他不但始终坚持以科学无神论为思想基础的马克思主义宗教观，坚持宗教研究中的马克思主义立场、观点和方法，而且“密切关怀国家的命运、广大人民生活” ，将宗教与无神论研究同宣传党和国家的宗教政策结合起来，对社会上形形色色的宗教迷信现象进行了深入批判和揭露，为社会主义精神文明建设做出了杰出贡献。当前，一些巫术、迷信和伪科学思想仍甚嚣尘上，而科学无神论的研究与宣传则相对式微而不彰。面对“有神论有人讲，无神论无人讲”的状况，重温任继愈先生的科学无神论思想，对于构建和谐健康的社会风尚以及马克思主义的宣传与教育而言，无疑都具有重要的理论与现实意义。

I. The Ideological Connotation of Scientific Atheism

一、科学无神论的思想内涵

Atheism is an ideological system opposed to theism. In the history of human civilization, atheistic thought has a long and continuous lineage. Primitive religion emerged as early as the Paleolithic era. Constrained by the level of productive forces at the time, primitive people spontaneously viewed and understood various natural phenomena through an animistic mindset, giving rise to the earliest concepts of the soul. After entering civilized society, with the improvement of productive forces and the growth of thinking capacity, atheistic thought gradually sprouted. In ancient Greece, the natural philosophers of Miletus were no longer satisfied with traditional mythological accounts of creation; they began to explore the question of the origin of the world through rational thought, attempting to understand and explain the generation and movement of the world from a material perspective. This is the source of Western philosophy and materialist thought, and it also marks the dawn of the light of atheistic wisdom emerging from the gloom of religion. Around the same time, in ancient China, the concept of the Mandate of Heaven (天命) also began to waver. The turbulent social environment gave rise to a trend of “resenting Heaven” (怨天), and “the Mandate of Heaven is not constant” (天命靡常) gradually became the consensus of the era, while the status and role of the “Supreme God” (上帝) were increasingly replaced by material concepts such as the “Five Elements” (五行) and “Yin and Yang” (阴阳). [3]3 The “Mandate of Heaven” (天命) was a traditional Chinese political doctrine used to justify the rule of a dynasty; “resenting Heaven” (怨天) refers to a trend in the late Zhou dynasty where the justice of Heaven was questioned; “the Mandate of Heaven is not constant” (天命靡常) is a line from the *Book of Songs* (诗经); the “Five Elements” (五行) and “Yin and Yang” (阴阳) are ancient Chinese cosmological concepts.

无神论是和有神论相对立的思想体系。在人类文明史上，无神论思想可谓源远流长。原始宗教在旧石器时代早已产生。受到当时生产力水平的限制，原始人自发地以一种万物有灵论的思维看待和理解各种自然现象，并产生了最早的灵魂观念。进入文明社会以后，随生产力水平的提高与思维能力的增长，无神论思想逐渐萌芽。在古希腊，米利都的自然哲学家们不再满足于传统的神话创世说，开始以理性的思维探讨世界的本原问题，试图从物质的角度理解和解释世界的产生与运动。这是西方哲学与唯物论思想的源头，也标志着无神论的智慧之光开始从宗教的阴霾中绽露。大约与此同时，在中国上古时代的天命观念也开始动摇，动荡的社会环境使得“怨天”思潮流行，“天命靡常”逐渐成为时代的共识，而 “上帝”的地位与作用也渐为“五行”、“阴阳”等物质性观念所取代。

Although atheistic thought took shape in the early period of human civilization, ancient atheistic thought was fragmentary and crude. It could only expose the defects and contradictions of the concept of ghosts and gods on certain specific issues, thus generally remaining at the level of common sense and unable to fundamentally deny the existence of ghosts and gods. Only after the formation of modern natural science did atheism truly find its solid ideological foundation. The development of science provided atheism with necessary tools, means, and empirical materials. A vast amount of empirical knowledge gradually dispelled the religious fog that had fettered people’s thinking. The spirit and methods of science also made it possible to reveal the absurdity of religious superstition and explain its essence. As Nobel laureate and American physicist Steven Weinberg said, although the development of science is not yet sufficient to leave no room for religion, it has made “irreligion well-founded.” [4]4 Steven Weinberg, *Dreams of a Final Theory* (New York: Pantheon Books, 1992), p. 250. Modern and contemporary atheism has always walked alongside movements of ideological emancipation, with many variants such as pantheism, deism, and agnosticism. The militant atheism of 18th-century France was particularly resolute; Engels once called it “the highest achievement of the French spirit.” [5]5 Friedrich Engels, “The Condition of England. Past and Present by Thomas Carlyle,” in *Marx and Engels Collected Works*, vol. 3 (Moscow: Progress Publishers, 1975), p. 456. This kind of atheism, built on the development of modern natural science, differs from ancient naive atheism. It not only fundamentally negates the concept of ghosts and gods but also provides a correct explanation of the causes of such concepts, hence it is called scientific atheism. It can be said that atheism and science promote each other and complement each other; they are natural allies.

尽管无神论思想形成于人类文明早期，但古代的无神论思想零散而质朴，只能从某些具体问题上揭露鬼神观念的缺陷与矛盾，因而一般局限于常识层面，还不能从根本上否认鬼神的存在。只有到近现代自然科学形成之后，无神论才真正找到了自己坚实的思想基础。科学的发展为无神论提供了必要的工具手段与实证材料，大量的实证知识日益驱散了禁锢人们思想的宗教迷雾，科学的精神与方法也为揭示宗教迷信的荒谬与说明其本质提供了可能。正如诺贝尔奖得主之一、美国物理学家史蒂文•韦伯瑞（Steven Weibery）所说，虽然科学的发展尚不足以使宗教无立足之地，但却使得“非宗教有据可依了” 。近现代无神论一直与思想解放运动同行，有泛神论、自然神论、不可知论等诸多变种，尤以18世纪法国的战斗无神论最为坚定，恩格斯曾将其称之为“法兰西精神的最高成就”。这种建立在近代自然科学发展基础上的无神论与古代朴素的无神论不同，不仅根本否定鬼神观念，还对鬼神观念产生的原因进行了正确的说明，故而被称为科学无神论。可以说，无神论与科学相互促进、相得益彰，是天然的盟友。

Comrade Ren Jiyu fully affirmed and emphasized the important value and significance of scientific atheistic thought. He pointed out that scientific atheism reveals a very simple, plain, but also very great truth to people: that is, there is no omniscient and omnipotent savior. To understand the world in order to gain freedom of action, and to escape suffering to strive for one’s own happiness, one must rely only on oneself. This shatters the ideological shackles that humanity once placed upon itself out of ignorance and foolishness, enabling humanity to begin to find itself, to take its destiny into its own hands, and thus to achieve fundamental liberation. This caused “the wisdom of humanity, suppressed for millions of years, to gush forth like a volcanic eruption,” [6]6 Ren Jiyu, “Scientific Atheism Should Be a Guiding Ideology,” in *Collected Works of Ren Jiyu on Atheism and Religious Studies*, p. 145. creating far more achievements of civilization than in the previous millennia. Scientific atheism tells people that the destiny of the nation is by no means determined by gods, but ultimately by human beings themselves. This is an important foundation for the birth of the modern state. From then on, heads of state no longer needed the coronation of gods but were to be produced through elections. In this regard, scientific atheism is the ideological foundation for the establishment of the modern state, and also the theoretical basis for the policy of freedom of belief, providing the prerequisite for safeguarding human rights and human dignity. In short, “all the achievements of modern civilization have been attained on the basis of an atheistic worldview; they are all victories of atheism. Scientific atheistic thought is an important component of advanced culture. Without scientific atheistic thought, there would be no human progress today.” [7]7 Ren Jiyu, “The Historical Mission of Scientific Atheism,” in *Collected Works of Ren Jiyu on Atheism and Religious Studies*, p. 152. Only under the guidance of scientific atheism can people establish a healthy and rational way of life and obtain “real happiness.” Ren Jiyu pointed out that the comfort obtained from religious theism cannot truly relieve suffering. Entrusting one’s future and destiny to gods is as absurd as entrusting one’s property to a non-existent god. Only through real effort can one build a true and reliable spiritual home, “although this home may not be as wonderful as the illusory one, it is a place where one can entrust one’s feelings and one’s entire life.” [8]8 Ren Jiyu, “On the Construction of Spiritual Civilization and Atheist Education,” in *Collected Works of Ren Jiyu on Atheism and Religious Studies*, p. 168.

对于科学无神思想的重要价值与意义，任继愈先生有充分之肯定与强调。他指出，科学无神论把一个非常朴素简单、但也非常伟大的真理昭示给人们，此即：并不存在全知全能的救世主，要认识世界以获得行动的自由，要摆脱苦难去争取自己的幸福，只有依靠自己。这就打碎了人类过去因无知愚昧给自己套上的思想枷锁，使人类开始找到了自我，把命运掌握在自己手里，从而获得了根本的解放。这使得“人类千万年间被压抑的智慧，如同火山爆发一样喷涌而出” ，创造了比过去数千年间多得多的文明成果。科学无神论告诉人们，国家的前途命运绝非由神决定，而是最终要由人来掌握，这是诞生近代意义国家的重要基础。从此，国家元首不再需要神的加冕，而是要由选举产生。就此而言，科学无神论是近代国家立国的思想基础，同时也是信仰自由政策的理论依据，为保障人权和人的尊严提供了前提条件。总之，“现代文明的一切成就，都是在无神论世界观的基础上所取得的，都是无神论的胜利。科学无神论思想，是先进文化的重要组成部分。没有科学无神论思想，就没有人类今天的进步” 。只有在科学无神论的指导下，人们才能建立起健康合理的生活方式，获得“现实的幸福”。任继愈指出，从宗教有神论那里获得的安慰并不能真正解除痛苦，把自己的前途命运交给神，犹如把财物托给并不存在的神一样荒谬。只有现实努力才能建立真实可靠的精神家园，“尽管这个家园可能不如虚幻的家园那么美妙，但那才是可以托付感情、托付终身的地方” 。

Before the birth of Marxism, old materialism, due to its mechanical and metaphysical view of nature and its tendency to fall into the quagmire of idealism in the view of history, always resulted in an incomplete atheism. Marxism inherited the excellent tradition of modern scientific atheism, armed itself with dialectical materialism and historical materialism, and developed scientific atheism to an entirely new height. Ren Jiyu emphasized that only Marxism is “the most thorough and most scientific atheism.” [9]9 Ren Jiyu, “The Basic Principles of Marxist Atheism,” in *Collected Works of Ren Jiyu on Atheism and Religious Studies*, p. 89. This thoroughness lies not in the resoluteness with which it advocates scientific atheism, but in its scientific revelation of the roots and conditions for the emergence of religious theism, and its demonstration of the essence of the social phenomenon of religious theism and the objective laws of its emergence and extinction. Therefore, to carry out the propaganda and education of scientific atheism, we must attach importance to the construction of basic Marxist theory and to the propaganda and education of basic Marxist knowledge. On the other hand, atheistic thought emerged before Marxism, and the Marxist worldview was established on the basis of atheistic thought. Therefore, the propaganda and education of Marxism must be combined with the propaganda and education of scientific atheism; one must not favor one over the other. Ren Jiyu often used the analogy of higher mathematics and elementary mathematics to describe the relationship between the Marxist worldview and scientific atheism. He said: “Only with a solid foundation in elementary mathematics can one learn higher mathematics well; only with a firm scientific atheistic worldview can one become a true Marxist.” [10]10 Ren Jiyu, “Strengthen the Study and Propaganda of Scientific Atheism,” in *Collected Works of Ren Jiyu on Atheism and Religious Studies*, p. 112. At the same time, in light of some existing practical problems, Ren Jiyu also particularly emphasized that the relationship between Marxism and scientific atheism is not entirely equivalent to that between higher and lower mathematics. He pointed out that if one cannot learn elementary mathematics well, one cannot speak of higher mathematics, but some people who do not possess a scientific atheistic worldview still consider themselves Marxists. “Under the attack of theism, they often fail to distinguish right from wrong, good from evil, and even support, shelter, or participate in theistic activities. There has been more than one such lesson. If a person believes in the existence of gods and worships them, then it is fundamentally impossible to speak of Marxism, or rather, their Marxism is false, a castle built on ice, snow, and sand.” [11]11 Ren Jiyu, “On the Relationship between Marxism and Atheism,” in *Collected Works of Ren Jiyu on Atheism and Religious Studies*, p. 120.

在马克思主义诞生之前的旧唯物主义由于在自然观上是机械唯物论和形而上学，在历史观上往往陷入唯心论的泥潭，因而他们的无神论总是不彻底的。马克思主义继承了近代科学无神论的优秀传统，以辩证唯物主义与历史唯物主义为理论武装，将科学无神论发展到了一个全新的高度。任继愈强调，只有马克思主义才是“最彻底、最科学的无神论” ，这种彻底性并不在于其主张科学无神论的坚决性，而在于它科学地揭示了宗教有神论产生的根源与条件，论证了宗教有神论这一社会现象的本质及其产生和消亡的客观规律。因此，进行科学无神论的宣传教育，必须重视马克思主义基础理论建设，重视马克思主义基础知识的宣传与教育。另一方面，无神论思想产生于马克思主义之前，马克思主义的世界观是在无神论思想的基础上建立起来的，因此必须要把马克思主义的宣传教育和科学无神论的宣传教育结合起来，决不能厚此薄彼。任继愈常以高等数学与初等数学来比喻马克思主义的世界观同科学无神论的关系，他说：“只有具备初等数学的扎实功底，才能学好高等数学；只有具备坚定的科学无神论的世界观，才能做一个真正的马克思主义者” 。同时，结合现实存在的一些问题，任继愈也特别强调马克思主义与科学无神论之间并不完全等同于高等数学与低等数学的关系。他指出，学不好初等数学就不能谈论高等数学，但有些不具备科学无神论世界观的人却自认为是马克思主义者，“他们在有神论的进攻之下，往往是非不辨，善恶不分，以至支持、庇护甚至参与有神论的活动。这样的教训，已经不只一件。如果一个人相信神的存在，向神顶礼膜拜，那就根本谈不上马克思主义，或者说，他的马克思主义是虚假的，是建立在冰雪和沙滩上的楼阁” 。

In recent years, some Party members and cadres, while speaking of building socialism with Chinese characteristics and serving the people, have at the same time burned incense and worshipped Buddhas, sought divination from spirits, and enthusiastically engaged in religious activities, exerting an extremely unfavorable influence on the image of the Party and government and corrupting healthy and civilized social customs. Correspondingly, some scholars have openly advocated relaxing the issue of Party members’ religious beliefs, arguing that in order to “establish a new type of cooperative政教关系 [n12] that adapts to social progress,” one should adopt “an ‘open and tolerant’ policy to handle the issue of Party members believing in religion.” [n13] This kind of rhetoric has even shown a tendency to enter the national decision-making level, which cannot but arouse vigilance. Ren Jiyu’s words from those years ring out like a golden bell or a giant stone chime, and to this day they remain thought-provoking.

近年来，有些党员、干部一边讲建设中国特色社会主义、讲为人民服务，一边烧香拜佛、求神问卜，热衷于宗教活动，给党和政府的形象造成了极为不利的影响，败坏了健康文明的社会风尚。与之相应，有学者公然主张放开党员的信仰问题，为“建立适应社会进步的、合作式的新型政教关系”，应采取“‘开放与宽容’的政策处理党员信教问题。” 这种论调甚至有进入国家决策层的趋势，不能不令人警惕。任继愈当年之言犹如黄钟大吕，至今仍发人深省。

II. Scientific Atheism and the Study of Religion

二、科学无神论与宗教研究

Marxist atheism is closely linked to its view of religion and its socialist practice. As an extremely common socio-historical phenomenon, religion is the typical representative and mature form of theistic thought. Mr. Ren Jiyu was the founder of Marxist religious studies in China. He consistently adhered to Marxist theory and scientific atheist thought as the guide for his study of religion, and consciously integrated the study of religion with the implementation and propagation of the Party’s religious policies and guidelines.

马克思主义的无神论与它的宗教观及社会主义实践密切相连。作为一种极为普遍的社会历史现象，宗教是有神论思想的典型代表与成熟形态。任继愈先生是中国马克思主义宗教学的开创者，他始终坚持以马克思主义理论与科学无神论思想为指导进行宗教研究，自觉将宗教研究与贯彻宣传党的宗教方针政策密切结合起来。

Marxism holds that “religion is the opium of the people.” [n14] As an inverted worldview, it plays a negative role in the life of human society. Some in academic circles believe that religion itself is good, or at least neutral, and that it only has negative effects when utilized by the ruling class. In response to this view, Ren Jiyu pointed out unequivocally: “For the people, it is, in the final analysis, something harmful.” He said that religion guides people to pin their hopes for eliminating suffering and yearning for happiness on divine grace and an illusory heavenly kingdom, which “cannot alleviate people’s real pain; on the contrary, it weakens the people’s will to struggle for real happiness. What the people obtain is merely a false spiritual comfort,” and thus it is essentially a “spiritual narcotic.” [n15] Precisely because of this, it naturally became a handy ideological tool for successive exploiting classes, used to narcotize the people and maintain their own rule. Religion is a product of the oppression of nature and society; it is an alien force that oppresses the people, and is essentially consistent with the interests of the exploiting class. Although, in exploitative societies, the broad masses of the people could also express “protests against real suffering” through religion, and even organize and carry out insurrectionary movements under the banner of religion, historical experience tells us that religion was not a necessary condition for popular uprisings. Moreover, no peasant movement that utilized religion ever succeeded; instead, it always brought new suffering to the peasants. The peasants could not use religious doctrine to safeguard and realize their own political and economic interests, whereas the ruling class could use religious doctrine to defend its exploitative system, thereby effectively consolidating its rule. “Facts have proven that no religious worldview can truly reflect the fundamental interests of the working people, nor can it guide the working people to achieve genuine liberation. It often becomes an important cause of the degeneration and failure of movements.”

马克思主义认为，“宗教是人民的鸦片” 。作为一种颠倒的世界观，在人类社会生活中具有消极作用。学界有人认为，宗教本身是好的，至少是中性的，只有被统治阶级利用才有负面作用。针对这种观点，任继愈旗帜鲜明地指出： “对人民来说归根到底是有害的东西”。他说，宗教引导人们把消除苦难、向往幸福的希望寄托于神的恩赐和虚幻的天国，这并“不能使人减轻现实痛苦，反而会削弱人民争取现实幸福的斗争意志。人民所得到的只是一种虚假的精神安慰”，因而本质上是一种“精神麻醉剂” 。正因为如此，所以很自然地成为历代剥削阶级得心应手的思想工具，用以麻醉人民、维护自身的统治。宗教是自然压迫和社会压迫的产物，是压迫人民的异己力量，本质上与剥削阶级利益相一致。尽管在剥削社会中广大人民群众也可以通过宗教表达“对现实苦难的抗议”，甚至借宗教旗号组织和进行起义运动，但历史经验告诉我们，宗教对于人民起义并不是必要条件，而且利用宗教的农民运动没有一次是成功的，反而总是给农民带来新的苦难。农民并不能利用宗教教义来维护和实现自己的政治经济利益，统治阶级却能利用宗教教义为其剥削制度辩护，从而有效地巩固了统治。“事实证明，任何宗教世界观都不能真正反映劳动人民的根本利益，不能指导劳动人民获得真正的解放，它往往称为运动变质和导致失败的重要原因。”

The socialist revolution destroyed the exploitative system and thoroughly changed the economic base of society, but religion, as a tremendous force of habit, cannot immediately die out. Ren Jiyu pointed out that under new social conditions, raising the level of production and living still requires long-term struggle to achieve; customs and ideas from the old society are inevitably carried over to some extent. At the same time, domestic class struggle, international religious influence, and the systems, organizations, and psychology formed by the major religions in the course of historical development all determine the long-term nature of the phenomenon of religion’s existence in socialist society. Under the new social system, religion has shaken off the control and utilization of reactionary classes at home and abroad, becoming the autonomous organization of patriotic believers, and thus it is possible for it to accept and support the socialist road and the Party’s leadership, and to contribute to the construction of socialist modernization. However, the socialist system cannot change the inherent erroneous and negative nature of religion. It must be recognized that “religious fideism is detrimental to people’s struggle to transform nature and society, hinders the development of science, and has a negative effect on young people’s acceptance of a materialist worldview and their healthy growth.” [n16] In response to the claim that religion helps improve moral character, Ren Jiyu pointed out that communist morality is the inheritance and development of all the finest morality in human history, and there is absolutely no need for religious morality to supplement it. “Communist morality teaches people to consciously strive for the realization of the communist ideal, without personal calculations, and without requiring future rewards before acting. Communist morality arises from conscious willingness, based on a high degree of consciousness and profound understanding of the responsibility to liberate all humanity; it is not done out of fear of punishment. Religious doing-good is done because there is God’s supervision; on the surface it is active, but in reality it is passive. The behavior may seem similar, but the ideological realms of the two differ in terms of high versus low, and public versus private.” [n17] Although we should actively support and encourage religious organizations and activities, enabling them to fully play a positive patriotic role, we must recognize the fundamental tendency of the religious worldview to be anti-science and opposed to materialism.

社会主义革命摧毁了剥削制度，彻底改变社会的经济基础，但宗教作为一种巨大的习惯力量并不能立即消亡。任继愈指出，在新的社会条件下，生产生活水平的提高仍须长期奋斗才能实现，旧社会的习俗与思想仍不可避免的有所遗留，同时国内的阶级斗争、国际的宗教影响以及各大宗教在历史发展中形成的制度、组织与心理，都决定了宗教现象在社会主义社会存在的长期性。在新的社会制度中，宗教已摆脱了国内外反动阶级的控制和利用，成为爱国教徒自己的团体，从而有可能接受和拥护社会主义道路与党的领导，为社会主义现代化建设作出贡献。然而，社会主义制度并不能改变宗教本来的谬误性与消极性。必须看到，“宗教的信仰主义对于人们改造自然和社会的斗争是不利的，对于科学的发展是有妨碍的，对于青少年接受唯物主义世界观和健康成长具有消极作用。” 针对宗教有助于提高道德品质的说法，任继愈指出，共产主义道德是人类历史上一切优秀道德的继承与发展，根本不需要宗教道德来补充。“共产主义道德教人自觉为实现共产主义理想而奋斗，不存在个人的打算，不要求将来得到报酬才去做。共产主义道德出于自觉自愿，是建立在解放全人类责任的高度自觉和深刻理解之上的，不是怕为惩罚而干。宗教为善，是因为有上帝的监督，表面主动，实际上是被动。行为似乎相近，而两者的思想境界有高和下、公和私的差异。” 我们虽然应该积极支持鼓励宗教组织和活动，使它充分发挥爱国主义的正面作用，但必须看到宗教世界观反科学、反对唯物主义的根本倾向。

Because of the long-term and complex nature of religion’s existence in socialist society, the only means for Marxism to struggle against religious theology is to conduct atheist propaganda. The deepest root of religion’s existence lies in alien natural and social forces. Only when the alien forces in reality completely disappear and people become the true masters of natural and social forces will religion naturally move toward decline and extinction. Therefore, crude “declarations of war on religion” or forcibly “sweeping away” religion are absurd practices. But this does not mean that atheist propaganda is ineffective. Ren Jiyu pointed out that those who advocate that propaganda for atheism is useless have forgotten “the dialectical relationship between the individual and the general.” He said: “For religion to die out quickly for human society as a whole is an illusion. But for a portion of people, beliefs can change.” “Whether ideological work is done or not makes a huge difference. If atheist propaganda and education work is done well, it can increase the number of people who approve of atheism and decrease the number of people who believe in gods.” [n18] No one is born an atheist; becoming an atheist is the result of acquired education. Only through the propaganda and education of scientific atheism can we help the masses of the people gradually establish a positive worldview and outlook on life, which is especially beneficial to the healthy physical and mental growth of young people, thereby gradually raising the ideological and moral quality and scientific and cultural quality of the entire nation, and promoting the construction of socialist material civilization and cultural-ethical progress.

由于宗教在社会主义社会存在的长期性与复杂性，马克思主义同宗教神学作斗争的唯一手段就是进行无神论宣传。宗教存在的最深刻根源在于异己的自然力量和社会力量，只有当现实中的异己力量完全消失、人们成为自然力量与社会力量的真正主人之后，宗教才会自然地走向衰亡。因此，粗暴地“向宗教宣战”、强行“扫除”宗教的做法是荒唐的。但这并不说明无神论宣传不起作用。任继愈指出，主张宣传无神论无用的人忘记了“个别和一般的辩证关系”。他说：“宗教对于整个人类社会来说，要它很快消亡，是幻想。但对于一部分人来说，信仰是可以改变的”，“思想工作做与不做大不一样。无神论宣传教育工作做得好，可以使赞成无神论的人增多，信神的人减少” 。任何人都不是天生的无神论者，成为无神论者是后天教育的结果。只有通过科学无神论的宣传与教育，才能帮助人民群众逐渐树立起积极的世界观与人生观，特别是有利于青少年身心的健康成长，从而逐步提高全民族的思想道德素质与科学文化素质，促进社会主义物质文明与精神文明建设。

Our Constitution stipulates that freedom of religious belief is a fundamental right of citizens. The propagation of scientific atheism is primarily directed at the broad masses of the people who do not yet believe in any religion, especially the younger generation, and is by no means intended to compel religious believers to abandon their faith. Ren Jiyu stressed: “On the one hand, we must vigorously propagate a scientific atheist worldview; on the other hand, we must effectively safeguard the people’s right to freedom of religious belief in accordance with the law. To neglect either aspect is a mistake.” To uphold and respect the civic right to freedom of religious belief politically, while adhering to and propagating scientific atheism ideologically, constitutes a unity of opposites, not a metaphysical contradiction. In reality, propagating scientific atheism is consistent with respecting and safeguarding citizens’ freedom of religious belief; the two can proceed in parallel without conflict. We should propagate scientific atheism with full confidence and without any doubt or wavering. Furthermore, the policy of freedom of religious belief includes both the freedom to believe in a religion and the freedom not to believe in one. Therefore, religion should be separated from politics and education, and must never interfere with or disrupt the normal political system and educational system. As Ren Jiyu stated: “If there is only the freedom of religious theism, but no freedom to propagate scientific atheism, that is a deficiency of freedom, and citizens lose the most important option. Conversely, if, in the name of atheism, one launches political or personal attacks against religious believers, that infringes upon citizens’ sacred rights, undermines the unity of the people, and disrupts the implementation of the Party’s general line and general tasks.” He further pointed out that although religious belief is a personal “private matter” and everyone has complete freedom of choice, a Marxist party takes dialectical materialism and historical materialism as its fundamental worldview, which is completely opposed and irreconcilable with religion in terms of guiding ideology. “The Party must safeguard citizens’ right to freedom of religious belief, while maintaining its own independence in worldview.” On this fundamental principled issue, there can be no wavering or retreat. Mr. Ren’s exposition provides important reference and inspiration for us today in correctly understanding and handling the so-called “Party members believing in religion” issue.

我国宪法规定，宗教信仰自由是公民的基本权利。宣传科学无神论主要是针对未信教的广大人民群众，特别是青少年一代，绝不是要强迫宗教信众放弃信仰。任继愈强调：“我们一方面要大力宣传科学无神论的世界观，另一方面要依法切实维护人民群众宗教信仰自由的权利。两个方面，忽略任何一个方面都是错误的。” 在政治上维护和尊重宗教信仰自由的公民权利，与思想上坚持和宣传科学无神论，是对立的统一，而不是形而上学的矛盾。实际上，宣传科学无神论与尊重和维护公民的宗教信仰自由是一致的，完全可以并行而不悖。我们应当理直气壮地宣传科学无神论，不应有任何的怀疑和动摇。进而言之，宗教信仰自由政策既包含信仰宗教的自由，也包含不信宗教的自由。因此，宗教应该与政治与教育相分离，决不能干扰和影响正常的政治制度与教育体制。正如任继愈所说：“如果只有宗教有神论的自由，而没有宣传科学无神论的自由，那是自由的缺失，公民就失掉了最重要的选项；相反，如果以无神论名义，向信教群众发动政治上或人格上的攻击，那就是侵犯公民的神圣权利，就会破坏人民的团结，干扰党的总路线和总任务的实施。” 他进而指出，宗教信仰虽然是个人的“私事”，每个人都有完全自由的选择权，但马克思主义政党以辩证唯物论与历史唯物论为根本的世界观，与宗教在指导思想上是完全对立、不容调合的，“党必须维护公民宗教信仰自由的权利，在世界观上必须保持自己的独立性” 。在这个根本原则问题上，不容有丝毫的动摇与退让。任先生的论述为我们今天正确对待和处理所谓“党员信教”问题提供了重要的借鉴与启发。

III. Criticizing New Theism

三、批判新有神论

Since reform and opening up, along with the growth of China’s economic strength and the improvement of its scientific and technological level, various forms of feudal superstition have “resurfaced” under the guise of science and traditional culture. For a time, sorcery, geomancy (fengshui), and fortune-telling all changed their appearance, took to the stage, and even swept the nation in a frenzy, a cause for deep regret. In response to this situation, Mr. Ren Jiyu particularly emphasized that the current propagation of scientific atheism “has as its primary task the eradication of new theism, the elimination of the various superstitions that have proliferated in recent years, and opposition to all illegal and unlawful activities carried out under the banner of religion.” Thanks to his efforts, the China Atheism Society, which had ceased operations for many years, resumed its work in 1996, and two years later the journal *Science and Atheism*, the only publication in China dedicated to propagating atheism, was officially launched. In the struggle led by the Party Central Committee to rally the entire nation in smashing the “Falun

改革开放以来，随着我国经济实力的壮大与科技水平的提高，各类封建迷信也假借着科学与传统文化的幌子“沉渣泛起”。一时之间，巫术、风水、算命之说纷纷改头换面，粉墨登场，甚至一度举国若狂，令人扼腕。针对这种情况，任继愈先生特别强调，当前科学无神论宣传“首要的任务是破除新的有神论，破除这些年来滋生的各种迷信，反对打着宗教旗号进行的各种非法、违法活动” 。在他的努力下，停止运作多年的中国无神论学会于1996年恢复工作，两年之后我国唯一一家无神论宣传为主旨的刊物《科学与无神论》杂志正式创刊。在党中央领导全国人民粉碎“法轮功”邪教组织的斗争中，任继愈先生领导的中国无神论学会做出了重要贡献。

At the end of the last century, pseudo-scientific activities whose substance was new theism [19]19 New theism (新有神论): A term used by Ren Jiyu to describe the resurgence of superstitious and pseudo-scientific beliefs in post-Mao China, often cloaked in the language of science or traditional culture. became seriously rampant, spreading from rural and remote areas to large and medium-sized cities, from the grassroots masses to middle- and high-level intellectuals, and even forcing their way into high-end academic conferences and Party newspapers and journals. They possessed tight organization and abundant financial resources, and, with the support of certain influential figures, established extensive international connections. Faced with this grave social situation, Comrade Ren Jiyu, with a high sense of responsibility, consciously took on the task of exposing and criticizing the tricks of new theism and educating the broad masses of the people. He summarized the various superstitious activities prevalent in society into four aspects: First, violating the common sense of science and openly propagating theism. Under the banner of science, they distort the achievements of science, or use scientific means to bolster their case, propagating reincarnation and spirit-invocation, and even putting forward a so-called “positive-negative universe theory.” Under the disguise of science, they are in fact openly hostile to the achievements of scientific development since modern times. Second, propagating super-material, super-natural powers of the mind. This claim asserts that human beings possess the powerful ability to move objects with “mind power” and to transcend the limitations of time and space, and some who claim to have such abilities even call themselves gods. Third, peddling pseudo-science and promoting genuine sorcery. This refers mainly to the so-called “external qi effect” [20]20 External qi (外气): In qigong practice, a supposed vital energy emitted from the body to affect external objects or heal others, which Ren Jiyu and other critics dismissed as a pseudo-scientific claim. proclaimed by certain “qigong masters” as something miraculous; it is said that by emitting “external qi” they can change the laws of nature, cure difficult and complicated diseases, and even summon wind and rain, and so on. In reality, qi is a concept widely used in ancient Chinese thought but with a vague meaning; the promotion of “external qi” by certain “qigong masters” precisely proves their ignorance of traditional culture. Ren Jiyu pointed out sharply that the so-called “external qi effect” is essentially no different from the ancient “incantation and curse technique,” and is therefore nothing but “pseudo-science” and “genuine sorcery.” Fourth, using the banner of promoting national culture to engage in large-scale feudal superstitious activities. Under the name of promoting traditional culture, they build temples, practice geomancy (fengshui), summon souls, pray for rain and medicine, and so on, among which the so-called “Zhouyi [Book of Changes] predictive science” is the most eye-catching. Traditional culture has both essence and dross; we should promote its essence, and not mistake dross for essence or call superstition science.

上世纪末，以新有神论为实质的伪科学活动严重泛滥，从农村和偏远地区到大中城市，从基层群众到中高级知识分子，甚至挤进高端学术会议与党报学刊。他们具有严密的组织与雄厚的资金势力，并借助一些要人的支持建立了广泛的国际联系。任继愈先生面对这种严峻的社会形式，以高度的责任心自觉地承担起批判和揭露新有神论伎俩，教育广大人民群众的重任，他将社会上风行的各类迷信活动总结为四个方面：一是违背科学常识，公开宣扬有神论。假借科学的旗号，歪曲科学的成果，或利用科学手段为其张目，宣扬转生、请神之说，甚至提出所谓的“正负宇宙理论”。在科学的伪装之下，实际上公然与近现代以来科学发展的成果为敌。二是宣传超物质、超自然的意念能力。这种说法宣称人具有以“意念”移动物体和超越时空局限的强大能力，而一些声称已具有这种能力的人甚至自称为神。三是贩卖伪科学，宣扬真巫术。这主要指某些所谓“气功大师”宣称的、神乎其神的“外气效应”，据说通过发出“外气”能够改变自然规律、治疗疑难杂症，甚至呼风唤雨等等。实际上，气是中国古代思想中使用广泛而又含义模糊的概念，某些“气功大师”对“外气”的宣扬恰恰证明了对传统文化的无知。任继愈一针见血地指出，所谓的“外气效应”与古代的“禁咒术”在本质上并无二致，因而不过是“伪科学”、“真巫术”。四是以弘扬民族文化为幌子，大搞封建迷信活动。以弘扬传统文化为名，修庙宇、看风水、召魂魄、求雨求药等不一而足，其中尤以所谓的“《周易》预测学”最为引人瞩目。传统文化有精华有糟粕，我们应该弘扬其精华，而不能将糟粕说成精华，把迷信叫做科学。

Faced with all kinds of new theist superstitious ideas, Ren Jiyu carried out a profound critique and exposure of their spiritual essence from a philosophical height. He pointed out that the theoretical disguise of new theism has two main points: First, distorting the scientific proposition that “practice is the sole criterion for testing truth,” and interpreting so-called objective facts in a self-serving way. They distort the Marxist “practice” into “seeing is believing,” deliberately creating illusions, hallucinations, and even magic tricks, and touting them as objective facts. Practice over millions of years has already proven that human sensory organs are often deceived by appearances; therefore, relying solely on physical senses is far from sufficient to correctly understand objective things. Pseudo-qigong masters deliberately emphasize individual instances of “seeing is believing,” which in fact shows disrespect for the practical achievements of humanity over millions of years, opening the door wide for their deceptions to succeed. In fact, “what they call facts and practice are, in the face of rigorous science, utterly worthless.” [21]21 Ren Jiyu, “A Scientific Critique of New Theism,” in *Selected Works of Ren Jiyu* (Beijing: People’s Publishing House, 2000), p. 345. Second, they claim to have discovered facts that contemporary science cannot explain, and that their explanations of these “facts” represent the newest, higher science. In reality, there is not a single case of so-called extraordinary powers that is not a lie or a fraud, nor is there a single case that contemporary science cannot explain. Taking “external qi” as an example, it is not that modern science cannot explain it, but that this vague concept does not conform to the norms of modern science; while the so-called “mind field” and “information field” are entirely fabricated, anti-scientific concepts. Ren Jiyu pointed out: “The propaganda methods of pseudo-science and new theism are the same as those used by theists in history: they provide false evidence to those who do not know the truth.” Therefore, “the most effective critique in the struggle against pseudo-science is to expose the falsity of these experiments by repeating the so-called typical experiments of those with extraordinary powers, and to use theoretical analysis to prove that extraordinary powers and ghosts and gods do not exist.”

面对形形色色的新有神论迷信思想，任继愈从哲学的高度对其精神实质进行了深入的批判与揭露。他指出，新有神论的理论伪装主要有两点：一是歪曲“实践是检验真理唯一标准”的科学命题，为我所用地解释所谓的客观事实。他们将马克思主义的“实践”歪曲为“眼见为实”，有意地制造错觉、幻觉甚至魔术，标榜为客观事实。千百万年的实践已经证明，人类自身的感官往往被假象所迷惑，因而仅仅依靠肉体感官远不足以正确认识客观事物。伪气功师别有用心地强调个别的“眼见为实”，其实正是不尊重人类千百万年来的实践成果，为其骗局得逞大开方便之门。其实，“他们所谓的事实和实践，在严肃的科学面前，可说是一文不值” 。二是宣称他们发现了当代科学所不能解释的事实，而他们对这些“事实”的说明是最新的、更高的科学。其实，所谓特异功能现象没有一件不是谎言与骗局，也没有一件是当代科学解释不了的。以“外气”为例，并非现代科学无法解释，而是这个笼统的概念不符合现代科学的规范；而所谓的“意念场”、“信息场”则完全是臆造的、反科学的概念。任继愈指出：“伪科学、新有神论的宣传手法，和历史上有神论者所使用的手法一样，就是向不明真相者提供伪证”，因此“反对伪科学的斗争，最有效的批判，就是通过重复特异功能者所谓的那些典型的实验，揭露这些实验的虚假性，并且运用理论分析，证明特异功能和鬼神的不存在”。

Under the disguise of science and culture, new theism seeks to court popularity and confuse public opinion, seriously undermining the work style of seeking truth from facts and the rigorous scientific spirit. Ren Jiyu warned people to maintain sufficient vigilance against various new theist activities, and he pointed out with heartfelt sincerity: “Since the phenomena of special powers failed to be effectively resisted and instead received support, pseudo-scientific phenomena such as turning water into oil have proliferated as never before. As a result, even some talented scientific workers have become impetuous and have not hesitated to resort to fraud. If the rigorous scientific spirit is not promoted, while the style of fraud and deception spreads everywhere, then the future and prospects of our nation are truly a matter for concern.” The essence of new theism is ignorance; therefore, “while striving to eliminate poverty, we must carry out a long-term and arduous task, namely, striving to ‘eliminate ignorance.’ Only when the entire nation shakes off ignorance can we truly eliminate poverty. One of the important measures for eliminating ignorance is to conduct propaganda and education on the scientific atheist worldview.” In recent years, phenomena such as special powers and pseudo-science have receded somewhat compared with the end of the last century, but they still emerge in an endless stream. In particular, with the upsurge of the “national studies fever,” dregs such as fortune-telling, geomancy, and witchcraft have once again been brought out by some people under the guise of “national studies,” spreading in business circles, political circles, and even academic circles, corrupting the healthy and civilized social atmosphere. These discordant notes in the construction of cultural-ethical progress should arouse our sufficient attention. No matter how superstition changes its guise, its essence and root are always ignorance. We must vigorously strengthen the propaganda and education on the basic knowledge of Marxism and the scientific atheist worldview, continuously improve the ideological and moral quality and scientific and cultural quality of the people, criticize and expose the absurdity and deceptiveness of the new theist superstitious trend of thought, guide the broad masses of the people to establish a correct attitude toward life, and strive for their own happy life and bright future in the practice of transforming nature and society. “We must not only eliminate poverty but also eliminate ignorance”; the cause of scientific atheism has a long way to go and a heavy task!

新有神论在科学与文化的伪装之下，哗众取宠、蛊惑视听，严重破坏着实事求是的工作作风与严肃认真的科学精神。任继愈告诫人们，要对各种新有神论活动保持足够的警惕，他语重心长地指出：“自从特异功能现象得不到有效抵制、反而受到支持以来，水变油之类的伪科学现象就空前泛滥。影响所致，一些卓有才能的科学工作者也心浮气躁，甚至不惜弄虚作假。如果严肃认真的科学精神得不到发扬，弄虚玩假的作风却到处泛滥，我们这个民族的前途和未来就真是一件值得忧虑的事情” 。新有神论的实质是愚昧，因而“我们在努力脱贫的同时，必须进行一项长期而艰苦的工作，那就是努力‘脱愚’。只有整个民族摆脱愚昧，才能真正脱贫。摆脱愚昧的重要举措之一，就是进行科学无神论世界观的宣传和教育” 。近年来，特异功能、伪科学之类现象较之上世纪末虽有所退潮，但仍层出不穷，特别是随“国学热”以来，算命、风水、巫术之类糟粕也以“国学”的面目再度被某些人抬了出来，流行于商界、政界甚至学界，败坏了健康文明的社会风气，这些精神文明建设中的不和谐音应该引起我们足够的重视。迷信不管如何改头换面，其实质与根源总是愚昧。我们要大力加强马克思主义基础知识与科学无神论世界观的宣传和教育，不断提高人民群众的思想道德素质与科学文化素质，批判和揭露新有神论迷信思潮的荒谬性与欺骗性，引领广大人民群众树立正确的生活态度，在努力改造自然与社会的实践中争取自身的幸福生活与美好明天。“不仅要脱贫，而且要脱愚”，科学无神论事业任重而道远！

References:

参考文献:

1. Ren Jiyu, “Using History to Explain Religion,” in *Ren Jiyu’s Collected Works on Religion*, edited by Du Jiwen, Xi Wuyi, et al., China Social Sciences Press, 2010, p. 151. All subsequent references to this book refer to this edition.

1. 任继愈：用历史说明宗教，见《任继愈宗教论集》，杜继文、习五一等编，中国社会科学出版社，2010，第151页。以下该书均指此版。

2. Jonathan Miller, “BBC Interview Series on Atheism, Part 3,” translated by Zhang Yingshan, in *Science and Atheism*, 2011, No. 3, p. 57.

2. 乔纳森•米勒：英国BBC有关“无神论”的访谈系列之三，张英珊译，见《科学与无神论》2011年第三期，第57页。

3. Ren Jiyu, “Scientific Atheism Gives People Truth and Wisdom,” in *Ren Jiyu’s Collected Works on Religion*, p. 205.

3.任继愈：科学无神论给人真理和智慧，见《任继愈宗教论集》，第205页。

4. Ren Jiyu, “Promote the Scientific Spirit, Improve the Quality of the Nation – Work Report of the China Atheism Society Members’ Congress and 2000 Annual Academic Conference,” in *Ren Jiyu’s Collected Works on Religion*, p. 226.

4.任继愈：弘扬科学精神，提高民族素质——中国无神论学会会员代表大会暨2000年学术年会工作报告，见《任继愈宗教论集》，第226页。

5. Ren Jiyu, “Scientific Atheism Gives People Truth and Wisdom,” in *Ren Jiyu’s Collected Works on Religion*, p. 208.

5.任继愈：科学无神论给人真理和智慧，见《任继愈宗教论集》，第208页。

6. Ren Jiyu, “Strive to Develop a Marxist Science of Religion,” in *Ren Jiyu’s Collected Works on Religion*, p. 4.

6. 任继愈：为发展马克思主义的宗教学而奋斗，见《任继愈宗教论集》，第4页。

7. Ren Jiyu, “We Must Not Only Eliminate Poverty but Also Eliminate Ignorance – On the Necessity and Significance of Propagating Scientific Atheism,” in *Ren Jiyu’s Collected Works on Religion*, p. 187.

7.任继愈：不仅要脱贫，而且要脱愚——谈科学无神论宣传的必要性与意义，见《任继愈宗教论集》，第187页。

8. Ren Jiyu, “Scientific Atheism Gives People Truth and Wisdom,” in *Ren Jiyu’s Collected Works on Religion*, pp. 206-207.

8. 任继愈：科学无神论给人真理和智慧，见《任继愈宗教论集》，第206-207页。

9. Qiu Yonghui (principal writer), “Re-study Report on the Study of Christianity in China,” in *China Religion Report (2009)*, edited by Jin Ze and Qiu Yonghui, Social Sciences Academic Press, 2009, pp. 218, 221.

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10. 马克思恩格斯选集，第一卷，人民出版社，1995，第2页。

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13.任继愈：关于宗教与无神论问题，见《任继愈宗教论集》，第195页。

14. Ren Jiyu, “On the Question of Religion and Atheism,” in *Ren Jiyu’s Collected Works on Religion*, p. 196.

14.任继愈：关于宗教与无神论问题，见《任继愈宗教论集》，第196页。

15. Ren Jiyu, “On the Question of Religion and Atheism,” in *Ren Jiyu’s Collected Works on Religion*, p. 199.

15. 任继愈：关于宗教与无神论问题，见《任继愈宗教论集》，第199页。

16. Ren Jiyu, “We Must Not Only Eliminate Poverty but Also Eliminate Ignorance – On the Necessity and Significance of Propagating Scientific Atheism,” in *Ren Jiyu’s Collected Works on Religion*, p. 187.

16.任继愈：不仅要脱贫，而且要脱愚——谈科学无神论宣传的必要性与意义，见《任继愈宗教论集》，第187页。

17. Ren Jiyu, “Propagate Scientific Atheism with Full Justification,” in *Ren Jiyu’s Collected Works on Religion*, p. 233.

17.任继愈：理直气壮地宣传科学无神论，见《任继愈宗教论集》，第233页。

18. Ren Jiyu, “Propagate Scientific Atheism with Full Justification,” in *Ren Jiyu’s Collected Works on Religion*, p. 233.

18.任继愈：理直气壮地宣传科学无神论，见《任继愈宗教论集》，第233页。

19. Ren Jiyu, “We Must Not Only Eliminate Poverty but Also Eliminate Ignorance – On the Necessity and Significance of Propagating Scientific Atheism,” in *Ren Jiyu’s Collected Works on Religion*, p. 187.

19. 任继愈：不仅要脱贫，而且要脱愚——谈科学无神论宣传的必要性与意义，见《任继愈宗教论集》，第187页。

20. Ren Jiyu, “We Must Not Only Eliminate Poverty but Also Eliminate Ignorance – On the Necessity and Significance of Propagating Scientific Atheism,” in *Ren Jiyu’s Collected Works on Religion*, pp. 181-183.

20.任继愈：不仅要脱贫，而且要脱愚——谈科学无神论宣传的必要性与意义，见《任继愈宗教论集》，第181-183页。

21. Ren Jiyu, “Propagate Atheism, Promote the Scientific Spirit, and Build a New Socialist Culture,” in *Ren Jiyu’s Collected Works on Religion*, p. 214.

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24. Ren Jiyu, “We Must Not Only Eliminate Poverty but Also Eliminate Ignorance – On the Necessity and Significance of Propagating Scientific Atheism,” in *Ren Jiyu’s Collected Works on Religion*, p. 186.

24. 任继愈：不仅要脱贫，而且要脱愚——谈科学无神论宣传的必要性与意义，见《任继愈宗教论集》，第186页。