Reasons for the Loss of "Atheism" in Higher Education

In January 2011, the author conducted a survey on worldviews among university students at Guangdong Justice Police Vocational College. Questionnaires were distributed to 1,378 students from the Department of Security and Defense and the Department of Law, with 1,240 valid questionnaires collected and sorted. The survey results showed: 78% of university students believe in ghosts, gods, fate, luck, or supernatural abilities; 60% of university students have their own lucky charms or lucky numbers in daily life, and regularly engage in fortune-telling, praying to gods, playing with the "spirit-writing" game [1]1 The 16th National Congress of the CPC was held in 2002; the report outlined the Party’s goals for the early 21st century, including promoting science and opposing superstition. and other superstitious games, and do not avoid certain inauspicious "taboos"; 10%, 11%, and 2% of university students respectively believe in Christianity, Buddhism, and Islam; seemingly contradictory, 73% of university students consider themselves believers in materialism, 13% consider themselves non-believers in materialism, and 13% "do not know what materialism is," indicating that university students have a vague understanding of materialism.

2011年1月，笔者在广东司法警官职业学院作了一次大学生世界观调查。向安全保卫系、法律系1378名大学生发放调查问卷，回收整理有效问卷1240份。调查结果显示：78%的大学生相信鬼神、命运、运气或特异功能；60%的大学生日常生活中有自己的幸运物或幸运数字，平时会去算命、求神祈祷、玩笔仙等迷信游戏并不犯一些不祥的“禁忌”；分别有10%、11%和2%的大学生信基督教、佛教和伊斯兰教；看似矛盾的是，73%的大学生认为自己相信唯物主义，13%的大学生认为自己不相信唯物主义，13%的大学生“不清楚什么是唯物主义”，显示出大学生对唯物主义存在模糊认识。

To verify whether this survey has general significance, the author searched the China Academic Journal Network Publishing Database and the China Master's Theses Full-Text Database. Among the more representative findings: in 2003, Yang Xianyong published his survey results in *New Horizons*: "We once conducted a survey on the worldview of university students. Although the survey targets differed by class, major, and academic system, the results were strikingly similar: students who considered themselves thorough materialist atheists accounted for less than 10% of those surveyed. The vast majority of students said they could not clearly state their position, or acknowledged that they generally believed in materialism but, at certain times and regarding certain phenomena, believed in the existence of ghosts and gods. This indicates that university students have not formed a unified, consistent, and thorough materialist worldview." [1]1 The 16th National Congress of the CPC was held in 2002; the report outlined the Party’s goals for the early 21st century, including promoting science and opposing superstition.

为验证这一调查是否具有普遍意义，笔者检索了中国学术期刊网络出版总库、中国优秀硕士学位论文全文数据库的资料，其中比较有代表性的有：2003年杨现勇在《新视野》上发表了他的调查结果：“我们曾进行过一项有关大学生世界观情况的调查，尽管调查对象的班级不同、专业不同、学制不同，但调查结果却惊人地相似：认为自己是彻底唯物主义无神论者的学生不足被调查人数的10%，绝大多数的同学表示说不清楚，或者认可一般情况下是相信唯物主义的，但在某些时候、在某些现象上相信鬼、神的存在。这表明大学生并没有形成一个统一的、以一贯之的彻底的唯物主义世界观。” [1]

In 2008, Chen Yongyan's master's thesis also presented survey results: "1.4% of university students have a high degree of superstition; 20.1% of university students have strong superstitious motivations; 3.5% of university students have strong superstitious beliefs; 13.9% of university students have engaged in superstitious behavior." She concluded: "University students who believe in superstition to varying degrees account for 47.1% of the total number." [2]2 The source note [3] in the original text refers to the citation for Guo Xiaobing's definition of superstition.

2008年陈永艳的硕士学位论文也呈现了一份调查结果：“有1.4%的大学生迷信程度较高；有20.1%的大学生有较强的迷信动机；有3.5%的大学生有较强的迷信信念，有13.9%的大学生有过迷信行为。”她得出了一个结论：“在不同程度上相信迷信的大学生占到总人数的47.1%。” [2]

The above surveys reveal that the materialist "atheism" that political education teachers have taught from primary school all the way through university is facing a severe challenge. If this is the case for university students, it goes without saying for middle school and primary school students.

上述调查可认识到，政治教师们从小学一直讲到大学的唯物主义“无神论”正在面临严峻的挑战。大学生尚且如此，更遑论中学生与小学生。

1 Characteristics of University Students' Superstition

1大学生迷信的特点

What is superstition? Guo Xiaobing believes that superstition "is the psychology of blind faith that people hold toward certain illusory, unscientific values, and it usually produces correspondingly strong utilitarian behavioral systems of a shamanistic nature." [3]3 This is a citation from an unnamed scholar in the original text; the source is not identified further. Feudal superstition and religious belief are both essentially blind worship of mysterious forces or ghosts and gods, lacking scientific theory and objective factual basis. They both belong to an idealist worldview and theoretical system and are anti-scientific. According to previous understanding, the degree of superstition is inversely proportional to a person's level of knowledge: the higher the knowledge level, the lower the degree of superstition. Therefore, the superstitious were mostly illiterate or semi-literate. University students, as the group with the highest knowledge level in society, should, whether in terms of the knowledge they possess or the education they have received, be insulated from superstition. But the reality is not so. Unlike the superstitious populations of the past, who were illiterate or semi-literate, the superstitious behavior of contemporary university students exhibits some new characteristics.

什么是迷信？郭小兵认为，迷信“就是人们对于某种虚幻的、非科学的价值观念所特有的崇信心理，并且通常产生相应的巫术化的强烈功利性的行为体系”3[]。封建迷信和宗教信仰本质上都是对神秘力量或鬼神的盲目崇拜，缺乏科学理论和客观事实依据，同属唯心主义的世界观和理论体系，是反科学的。按以往的理解，迷信程度和人的知识层次成反比，知识层次越高，迷信的程度越低，所以迷信者多是文盲或半文盲。大学生是整个社会最高知识层次的群体，无论从他们掌握的知识还是从他们所受的教育来看，他们都应当与迷信绝缘。但现实情况却并非如此。与以往文盲、半文盲的迷信人群不同，当代大学生的迷信行为呈现出一些新特点。

First, superstition is combined with scientific knowledge. Some superstitious university students infinitely develop Einstein's theory of relativity, believing that ancestors exist in another space; they believe that contemporary science has many unknown fields, and that theories other than materialism can explain problems in these unknown fields; they are highly dependent on the internet in daily life, using it for fortune-telling or predicting luck; they have a foundation in astronomy and are obsessed with horoscopes and astrology...

首先是迷信与科学知识相结合。一部分迷信的大学生无限发展爱因斯坦的相对论，认为先人存在于另一个空间中；认为当今科学存在许多未知领域，用唯物主义以外的理论则可以解释未知领域的问题；生活高度依赖网络，用网络来算命或预测运程；具有天文学的基础，迷恋于星座和星相术……

Second, superstition is combined with campus culture. In recent years, there has been a trend on university campuses of rereading the *Zhouyi* (Book of Changes) [4]4 The source note [3] in the original text refers to the web page statistics.. Many liberal arts students, and even some science students, diligently study the *Zhouyi* with a sense of reverence. Because the *Zhouyi* is difficult to understand, some university students turn to books that interpret it. However, the quality of such books varies greatly; some are mixed with superstitious views. University students lacking discernment become engrossed in these books, absorbing not the dialectical thought within but rather the idealist arguments, and as a result, they become deeply convinced of feng shui theories. The BBS (Bulletin Board System) on university campus networks is originally a place for students to freely express their opinions, managed autonomously by students. However, due to a lack of effective supervision, almost all university BBS platforms have "horoscope" columns, such as "Horoscope Career Recommendations," "Horoscope Interpersonal Relationships," "Horoscope Personality Analysis," "Horoscope Weaknesses," "Horoscope Love Characteristics," and so on, along with some feng shui theories. These superstitious columns combine with elite culture and spread rapidly through campus networks, flourishing among university students. Besides campus networks, large websites like Baidu, Yahoo, and Sina have also opened horoscope channels and forums. Someone once calculated that entering the term "fortune-telling" (算命) into Baidu yields 3.8 million related web pages, entering "divination" (占卜) yields 3.68 million, and entering "horoscope" (星座) yields as many as 16 million web pages. [5]5 This is a citation from an unnamed source in the original text; the source is not identified further.

其次是迷信与校园文化相结合。这几年高校流行重读《周易》，许多文科生甚至理科生都怀着崇拜心理孜孜不倦地攻读《周易》。由于《周易》较难理解，一些大学生转而阅读解释《周易》的书籍。但这类书籍良莠不齐，有些还掺杂迷信观点，缺乏分辨能力的大学生沉迷于这类书中，不去吸收其中的辩证思想，反而吸收其中的唯心主义论调，并由此对风水学说笃信不已。高校校园网上的BBS本是学生自由发表意见的地方，由大学生自主管理。但因缺少有效监管，几乎所有高校BBS上都设有“星座”专栏，如“星座职业推荐”、“星座人际交往”、“星座人格分析”、“星座的弱点”、“星座爱情特征”等等，还有一些风水学说。这些迷信栏目与精英文化结合起来，并通过校园网迅速传播，在大学生中遍地开花。除校园网之外，百度、雅虎、新浪等大型的网站也开辟了星座频道和星座论坛。曾有人统计，在百度中输入“算命”二字，搜索出380万项相关网页，输入“占卜”得出368万项，而输入“星座”检索出的网页高达1600万项[3]。

Third, superstition is combined with religious belief. All religions are theistic. For a considerable number of university students, the formation of theistic ideas is influenced by religion. According to the survey at Guangdong Justice Police Vocational College, 23% of university students believe in a religion, and this group constitutes the base of superstitious university students. The religious beliefs of university students differ greatly from the religious psychology of illiterate or semi-literate populations: they lack participation in religious activities; they lack knowability in religious concepts; they lack identity in religious affiliation; they lack transformation in religious conversion; they lack sublimation in religious experience. [6]6 This is a citation from an unnamed source in the original text; the source is not identified further. Furthermore, they are rarely utilitarian, seeking only spiritual solace. However, the theism within religion takes root in their hearts. Finally, superstition is combined with entertainment and pastime. Contemporary university students mostly engage in entertainment and pastime online. The internet is virtual. Encountering virtual superstition in a virtual space actually gives university students a feeling of reality. Many superstitious behaviors are transformed into exciting games, causing university students to unconsciously absorb superstitious ideas while being unable to put the games down, and these ideas are continuously reinforced through daily entertainment. When these university students return to real society, they also involuntarily bring back the superstitious ideas from the virtual space.

再次是迷信与宗教信仰相结合。凡宗教都是有神论，相当一部分大学生思想中有神论的形成就是受了宗教影响。据对广东司法警官职业学院的调查显示，有23%的大学生信仰宗教，这一部分大学生又构成了迷信大学生的群体基础。大学生的宗教信仰与文盲或半文盲人群的宗教心理有很大区别：他们在宗教活动上没有参与性；在宗教理念上没有可知性；在宗教归属上没有认同性；在宗教皈依上没有转变性；在宗教体验上没有升华性[4]。此外，他们很少功利性，只是为了求得心灵的寄托。但是，宗教中的有神论却在他们心中扎下根来。最后是迷信与娱乐消遣相结合。当代大学生娱乐消遣多在网络上进行。网络是虚拟的，在虚拟的空间里邂逅虚拟的迷信，反倒让大学生有真实的感觉。很多迷信行为幻化为刺激的游戏，让大学生在爱不释手的同时不知不觉接受迷信思想，并在每天的娱乐中不断强化。等到这些大学生回归现实社会时，也不由自主地把虚拟空间的迷信思想带回来。

2 Social Reasons for the Loss of "Atheism"

2“无神论”失落的社会原因

The loss of “atheism” in higher education institutions largely stems from the loss of materialism in higher education institutions. Where does materialism come from? Primarily from the Marxist materialist education received from childhood onward. Materialism and Marxism are inseparable. And the deeper reason for the loss of materialism in higher education institutions is the loss of Marxism in higher education institutions. College students born in the 1990s, unlike the previous generation, do not obey their teachers’ words; they prefer to observe society with their own eyes and thereby form their own worldview. The era in which they grew up was one in which the international communist movement faced unprecedented trials: the dissolution of the Soviet Union — the world’s first socialist state collapsed; the drastic changes in Eastern Europe — the socialist camp was continuously weakened; China’s reform and opening up entered the deep-water zone — long-accumulated social contradictions erupted. They did not personally experience the process of building socialism in China, have no appreciation of the tremendous transformation of the Chinese people from having insufficient food and clothing to being well-fed and well-clothed, but instead saw the hardships of socialism and the prosperity of capitalism. Some college students compare the current situation of developed capitalist countries with China’s current situation, compare their achievements with China’s problems, neglect the vertical comparison of history past and present, and thus draw the erroneous conclusion that the capitalist system is superior to the socialist system. From this erroneous conclusion, they doubt Marx’s statement that “imperialism is moribund and dying capitalism” and then abandon Marxism, and thereby also abandon Marxist materialism. Because political-education teachers mostly focus on classroom teaching effectiveness and ordinarily lack active guidance of college students’ thinking, these college students’ thinking is gradually captured by theism.

“无神论”在高校的失落，很大程度上源于唯物主义在高校的失落。唯物主义从何而来？主要是从小到大的马克思主义唯物主义教育。唯物主义与马克思主义密不可分。而唯物主义在高校的失落，更深层次的原因是马克思主义在高校的失落。生于20世纪90年代的大学生不像上一代人那样听教师的话，他们更喜欢用自己的眼睛去观察社会，从而形成自己的世界观。他们生长的年代，是国际共产主义运动面临前所未有的考验的年代：苏联解体——世界上第一个社会主义国家瓦解；东欧剧变——社会主义阵营不断削弱；中国的改革步入深水区——长期积聚的社会矛盾爆发出来。他们没有亲历中国社会主义的创业过程，对中国人民从食不果腹到丰衣足食的巨变没有体会，反而看到了社会主义的艰难和资本主义的繁荣。一些大学生拿资本主义发达国家的现状与我国现状比，拿他们的成就与我国的问题比，忽略了历史今昔的纵向对比，从而得出了资本主义制度比社会主义制度优越的错误结论。由这一错误结论，对马克思“帝国主义是腐朽的、垂死的资本主义”的说法产生怀疑并进而抛弃了马克思主义，也就抛弃了马克思主义唯物主义。由于政治教师多数关注课堂教学效果，平时缺乏对大学生思想的积极引导，这些大学生的思想慢慢地被有神论所俘虏。

The loss of “atheism” in higher education institutions is also related to the loss of social humanistic spirit and value orientation during the transition period. At present, China is experiencing a transition and transformation from a traditional agricultural society to a modern industrial society, entering the critical period of social transformation when per capita GDP reaches 1,000–3,000 US dollars. This period is the most unstable for society, with sharp contradictions. The profound social transformation has not only brought major changes in the material sphere of society but has also caused shocks and conflicts in the spiritual sphere of society. The psychological evolution of ordinary people lags behind changes in things. Social reality impacts people’s ideological concepts, ethics and morality, and ideals and beliefs. Old beliefs have declined, new beliefs have not yet been established, and people generally fall into spiritual crisis and confusion. College students, as members of the social elite stratum, are more sensitive to this. Interpersonal relationships become cold, and some college students then hope for a transcendent power to help them; concepts of right and wrong, standards of good and evil become chaotic and blurred, and some college students then use superstitious means to “take revenge” on classmates they are not on good terms with; the prevalence of instrumental rationality has caused the public to blindly pursue the maximization of interests while neglecting the most basic moral and human values, thereby triggering superstitious activities centered on profit-making. As one scholar said: “Modern people are already in a post-belief era, living in an era of lost meaning; the arrival of the era of material worship has accelerated people’s absence from belief.”[3]3 This is a citation from an unnamed scholar in the original text; the source is not identified further.

“无神论”在高校的失落，也与转型期社会人文精神和价值取向的失落有关。目前，中国正经历从传统农业社会向现代工业社会的过渡和嬗变，进入人均GDP1000~3000美元的社会转型关键时期，这个时期社会是最不稳定的，存在尖锐矛盾。深刻的社会转型不仅带来了社会物质领域的重大变化，也引起了社会精神方面的震荡与冲突。一般人的心理进化落后于事物的变化。社会现实冲击着人们的思想观念、伦理道德和理想信仰，旧的信仰已经式微，新的信仰尚未树立起来，人们普遍陷入精神的危机与迷惘中，身为社会精英阶层的大学生对此更为敏感。人际关系变得冷漠，一些大学生便企盼有超凡的力量来帮助自己；是非观念、善恶标准变得混乱与模糊，一些大学生便通过迷信手段“报复”与自己不和的同学；工具理性的盛行造成了民众盲目地以追求利益最大化为目标而忽视了最基本的道德与人性价值，从而引发了以赢利为根本目的的鬼神迷信活动。正如一位学者所说：“现代人已处于一个后信仰时代，生活在一个意义缺失的时代，拜物时代的到来加快了人们在信仰上的缺席。”[3]

The loss of “atheism” in higher education institutions is also related to the negative impact of science and technology. Materialist “atheism” emerged along with the development of science and technology, and it is inseparable from science and technology. Science and technology have brought about the great progress of today’s society, but their irrational use has also produced negative consequences: “first, it has caused humanity to face a crisis of survival and development on a global scale; second, it has suppressed and distorted individual personality freedom.”[5]5 This is a citation from an unnamed source in the original text; the source is not identified further. The development of science and technology has brought about the threat of nuclear war on a global scale, energy crises, environmental pollution, ecological crises, population expansion, etc., causing humanity to face a crisis of survival and development; the acceleration of the development of science and technology has also greatly shortened the cycle of knowledge renewal, so that much knowledge is eliminated even before it can be applied, causing people to be highly nervous and psychologically imbalanced, thereby causing the alienation of human beings. Some pessimistic college students attribute all these problems to the development of science and technology, and instead turn to the Daoist thought of “a small state with few people,” and some even propose the “theory of the original sin of science.” Under these circumstances, materialist “atheism,” which is born together with science and technology, gradually declines. According to a survey of Guangdong Justice Police Vocational College, 11% of college students believe that “the development of science has played a negative role in human society,” and 35% of college students believe that “science exists in the material world and cannot explain the spiritual world.”

“无神论”在高校的失落，还与科学技术的消极影响有关。唯物主义“无神论”是伴随着科学技术的发展而出现的，它与科学技术密不可分。科学技术带来了当今社会的巨大进步，但其不合理使用也产生了消极的后果，“一是使人类在全球范围内面临生存和发展的危机；二是对人的个性自由的压叶穗冰“无神论”在高校失落的原因抑和扭曲”[5]。科学技术的发展带来了全球范围内的核战争威胁、能源危机、环境污染、生态危机、人口膨胀等，使人类面临生存和发展的危机；科学技术发展的加速化，又使知识更新周期大大缩短，许多知识甚至还来不及运用即遭淘汰，使人精神高度紧张，心理失衡，从而造成了人的异化。一些悲观的大学生把这些问题统统归咎于科学技术的发展，转而推崇“小国寡民”的道家思想，甚至有人提出了“科学原罪说”。在这种情况下，与科学技术相伴相生的唯物主义“无神论”就逐渐失落了。据对广东司法警官职业学院的调查显示，有11%的大学生认为“科学的发展对人类社会起到了负面作用”，有35%的大学生认为“科学是在物质世界存在的，无法解释精神世界”。

The loss of “atheism” in higher education institutions is also difficult to absolve the irresponsible propaganda of the media. The media are operators of mass cultural products. Mass cultural products have the dual attributes of mass culture and ideology. As mass culture, it satisfies the aesthetic and entertainment needs of the masses with content and forms that the masses are pleased to see and hear; as a carrier of ideological penetration, it is embedded with ideological content internally.[6]6 This is a citation from an unnamed source in the original text; the source is not identified further. A survey of Guangdong Justice Police Vocational College shows that 18% of college students’ worldviews are mainly obtained from newspapers and television, 13% of college students’ worldviews are mainly obtained from the internet, totaling 31% of college students’ worldviews are mainly obtained from the media, while 40% of college students’ worldviews are obtained from books. The media have a profound influence on college students’ worldviews. A 2008 survey by Li Tingting of college students showed that when answering the question “How did you first come into contact with horoscopes and fortune-telling?”, 42.6% of respondents chose “books, magazines, and the internet,” ranking first; ranking second was “heard from people around me,” accounting for 39.2%. The sum of these two is 81.8% of the total, showing that the vast majority of college students first came into contact with “horoscopes” and “fortune-telling” through the two channels of “books, magazines, and the internet.”[7]7 Li Tingting (李廷汀) is a Chinese researcher who conducted a survey on college students’ exposure to superstitious content in 2008. After domestic media adopted “public institutions, enterprise-style management,” some media forgot their identity as “the Party’s throat” and pursued only profit. To attract audiences, provincial newspapers in big cities do not hesitate to open special columns on fengshui, provincial TV stations compete to launch programs for name-testing, marriage-testing, and fortune-testing, and some TV stations even spread superstition under the guise of “unsolved mysteries”; to please advertising clients, some newspapers, radio stations, and TV stations turn a blind eye to advertisements promoting belief in folk customs at scenic spots, and do not hesitate to broadcast advertisements from telecom operators enticing mobile phone users to subscribe to superstitious services. If this is the case with regular media under government supervision, the fourth media — the internet — which lacks supervision, is even more mixed. According to incomplete statistics, there are already 172 websites with superstitious content. Things like “Oriental Divine Calculation,” “Zhouyi Prediction,” “Horoscope Interpretation,” and “Fengshui Theory” are everywhere on the internet, attracting broad audience participation under the guise of life prediction, marriage prediction, etc., with the sole purpose of making illicit money.[3]3 This is a citation from an unnamed scholar in the original text; the source is not identified further.

“无神论”在高校的失落，媒体不负责任的宣传更是难辞其咎。媒体是大众文化产品的经营者。大众文化产品具有大众文化与意识形态的二重属性。作为大众文化，它以大众喜闻乐见的内容和形式满足大众审美娱乐的需要；作为意识形态渗透的载体，它内部又嵌有意识形态的内容[6]。对广东司法警官职业学院的调查表明，18%的大学生世界观主要从报纸电视上得来，13%的大学生世界观主要从网络上得来，合共有31%的大学生世界观主要从媒体上得来，同时40%的大学生世界观从书本上得来，媒体对大学生世界观的影响深远。2008年李廷汀对大学生的调查显示，在回答“你最初是怎样接触到星座、算命的”这个问题时，被调查者选择了“书刊杂志、网络”的，占42.6%，排在第一位；排在第二位的是“听周围人说起”，占39.2%。这两者之和为总数的81.8%，可见，绝大部分大学生都是由“书刊杂志、网络”这两个途径接触到“星座”、“算命”的[7]。在国内媒体“事业单位，企业化经营管理”之后，一些媒体忘记了自己“党的喉舌”的身份，唯利是图。为了吸引受众，大都市的省级报纸不惜开辟专栏讲述风水，省级电视台争先恐后地推出测名字、测婚姻、测运程的节目，更有一些电视台打着“不解之谜”的幌子传播迷信；为了讨好广告客户，一些报纸、电台、电视台对风景区宣扬信仰民俗的广告听之任之，对电信运营商引诱移动电话用户订购迷信业务的广告照发不误。有政府监管的正规媒体尚且如此，缺乏监管的第四媒体——网络更是鱼龙混杂。据不完全统计，具有迷信内容的网站已达172个，像“东方神算”、“周易预测”、“星座解说”、“风水说”等在网络中遍地开花，以人生预测、婚姻预测等名目吸引广大观众的参与，唯一目的就是赚取不法钱财[3]。

On the one hand, irresponsible propaganda by domestic media, and on the other hand, conscious cultural colonization by developed capitalist countries—the pincer attack of these two forces has accelerated the loss of "atheism" in higher education institutions. So-called cultural colonization refers to the subtle global promotion of values, culture, and lifestyles through discourse hegemony and network technology [8]8 The original text cites a source marked [8] that is not provided in the input.. When college students happily drink Coca-Cola, eat McDonald's, and enjoy Hollywood blockbusters, the cultural colonization by the United States and other Western countries has already quietly begun. Relying on their strong economic power, the United States and other Western countries mass-produce cultural products that conform to their ideology and make these products ubiquitous. Because of their novel, unique, and aesthetically appealing forms, these cultural products become fashionable consumer goods for residents of developing countries, especially college students with higher levels of knowledge. Through consumers' sensory experience, they release the infectious power of ideology, causing consumers to unconsciously accept the Western worldview while enjoying physical and spiritual pleasures. According to statistics, the United States currently provides over 80% of the world's online information [9]9 The original text cites a source marked [9] that is not provided in the input.. Even the American scholar Samuel Huntington admitted: "The spread of Western consumption patterns and mass culture around the world is creating a universal civilization." [10]10 Samuel P. Huntington (1927–2008), an American political scientist, argued in *The Clash of Civilizations* (1996) that cultural and religious identities would be the primary source of conflict in the post-Cold War world.

一方面是国内媒体不负责任的宣传，另一方面却是发达资本主义国家有意识的文化殖民，两者的夹击加速了“无神论”在高校的失落。所谓文化殖民是通过话语霸权和网络技术潜移默化地在全球范围内推广其价值观念、文化及生活方式[8]。当大学生们乐滋滋地喝着可口可乐、吃着麦当劳、欣赏着好莱坞大片的时候，美国等西方国家的文化殖民已经悄悄地开始了。美国等西方国家倚仗强大的经济实力大批量地生产符合他们意识形态的文化产品，并使他们的文化产品无处不在。这些文化产品因其新、奇、特的审美形式成为发展中国家居民特别是高知识层次的大学生的时髦消费品，通过消费者的感知体验，释放意识形态的感染力，使消费者在身体和精神的享受中不自觉地接受西方的世界观。据统计，目前美国正提供着世界80%以上的网上信息[9]。连美国学者塞缪尔亨廷顿也承认：“西方消费模式和大众文化在全世界的传播正在创造一个普世文明。”[10]

At the same time, China's eastern neighbor Japan continuously pushes animated films with ideological infectiousness into the Chinese market: Hayao Miyazaki's animated film *My Neighbor Totoro* promotes the Shinto doctrine of "animism"; Kihachiro Kawamoto's puppet animation *The Temple of Dojoji* is tinged with Buddhist overtones; Osamu Tezuka's *Phoenix* embodies the bushido spirit of sacrificing one's life for the emperor. These cultural products dilute the propaganda effect of materialist "atheism," leading some college students to form erroneous worldviews.

与此同时，中国的东邻日本也不断地向中国市场推销具有意识形态感染力的动画片：宫崎峻的动画影片《龙猫》宣扬了日本神道教“万物有灵”的教义；川本喜八郎的木偶动画作品《道成寺》沾染着佛教色彩；手冢治虫的《火鸟》则体现了为天皇效忠而不惜牺牲个人生命的武士道精神。这些文化产品稀释了唯物主义“无神论”的宣传效果，使一些大学生形成错误的世界观。

3. On-Campus Reasons for the Loss of "Atheism"

3“无神论”失落的校内原因

Foreign scholar Musch et al. found that supernatural beliefs are associated with lower cognitive ability [11]11 The original text cites a source marked [11] that is not provided in the input.. The author believes that one objective reason for the loss of "atheism" in higher education institutions is the relative decline in students' cognitive ability after the expansion of college enrollment. Scholar Aarnio et al., in a comparative study of vocational school students and college students, found that vocational school students have higher supernatural beliefs (except for the dimension of religious belief) than college students [12]12 The original text cites a source marked [12] that is not provided in the input..

国外学者Musch等发现，超自然信念与低认知能力相关[11]。“无神论”在高校失落，笔者认为其中一个客观原因是高校扩招后学生认知能力相对下降。学者Aamio等对职业学校的学生和大学生的比较研究发现，职业学校的学生比大学生有更高的超自然信念（宗教信念这一维度除外）[12]。

Aarnio's findings also indirectly validate Musch's conclusion. Additionally, unreasonable curriculum design and students' incomplete knowledge structures in higher education institutions are also causes of the loss of "atheism." To facilitate employment for college students, science and engineering institutions overemphasize specialized foundational knowledge and courses in science and engineering when designing curricula, neglecting courses in the humanities and social sciences; liberal arts institutions similarly overemphasize specialized foundational knowledge and courses in the liberal arts, neglecting the history of scientific and technological development and courses in the natural sciences. As a result, science and engineering students fail to understand dialectical materialism and fall into confusion when encountering problems that current science cannot explain; liberal arts students lack a scientific spirit, act based on habit, emotion, and experience, and once they suffer setbacks in life, they easily gravitate toward mysticism.

Aamio的发现也从侧面验证了Musch的结论。此外，高校课程设置不合理、学生知识结构不健全也是造成“无神论”失落的原因。为了大学生就业方便，理工科院校设置课程体系时过分强调理工科方面的专业基础知识和专业课程，忽视人文、社会科学方面的课程；文科院校设置课程体系时同样过分强调文科专业基础知识和专业课程，忽视科学技术的发展史和自然科学方面的课程。这样，理工科的大学生不理解辩证唯物主义，一遇到当今科学无法解释的问题就会陷入迷惘；文科的大学生缺乏科学精神，凭习惯、感情、经验行事，一旦生活中经受了挫折就容易走向神秘主义。

According to the author's survey of college students at a Judicial Police Vocational College, 50% of students expressed a desire to study philosophical knowledge in depth. Although all higher education institutions currently offer courses on the principles of Marxist philosophy, these courses cannot replace specialized "atheism" education. Lenin said: "A Marxist who thinks that the millions of people (especially peasants and artisans) who are placed by modern society in a state of ignorance and prejudice can be led out of this state only by the straight path of purely Marxist education is committing the greatest and most harmful mistake. They should be given various kinds of atheist propaganda materials, be told facts from all aspects of real life, be influenced by various methods to arouse their interest, awaken them from their religious dreams, and use various means to stir them up." [13]13 V. I. Lenin, "On the Significance of Militant Materialism" (1922), a text in which Lenin argued for the importance of atheist propaganda and the alliance of Marxist materialists with non-Marxist materialists. Materialist "atheism" should possess three qualities: fully applying the achievements of contemporary scientific research; providing thorough scientific explanations of religious theistic phenomena; and possessing the philosophical foundation of dialectical materialism and historical materialism [14]14 The original text cites a source marked [14] that is not provided in the input.. Measured by this standard, the Marxist philosophy principles course in higher education institutions is merely the worldview foundation of "atheism" and cannot be fully equated with "atheism" education. Moreover, today's Marxist philosophy principles course has completely transformed into knowledge education; the philosophical thought and spirit of Marxism have been converted into knowledge points that can be memorized and recited, the soul of philosophical thinking has disappeared, leaving only concepts, viewpoints, and principles that can be turned into diverse test questions such as multiple-choice, fill-in-the-blank, and essay questions. For college students, professional knowledge is something they want to learn, while the Marxist philosophy principles course is something the school wants to teach. Consequently, in the Marxist philosophy principles course, the lecturer's spittle flies, while below the podium, some students prepare for civil service exams, some memorize English vocabulary, some delve into professional books, and some play mobile games, read novels, chat, or sleep. Some students even skip Marxist philosophy principles classes whenever possible. When it comes to the Marxist philosophy principles exam, college students burn the midnight oil, memorize by rote, and just hope to pass. The teaching effect can well be imagined.

根据笔者对司法警官职业学院大学生的调查，有50%的学生希望深入学习哲学知识。目前虽然各高校都开设了马克思主义哲学原理课，但这一课程并不能代替专门的“无神论”教育。列宁说：“一个马克思主义者如果以为，被整个现代社会置于愚昧无知囿于偏见这种境地的千百万人民群众（特别是农民和手工业者）只有通过纯粹马克思主义的教育这条直路，才能摆脱愚昧状态，那就是最大的而且是最坏的错误。应该把各种无神论的宣传材料给他们，把实际生活中各个方面的事实告诉他们，用各种办法来影响他们，以引起他们的兴趣，唤醒他们的宗教迷梦，用种种方法使他们振作起来。”[13]唯物主义“无神论”应当具备三个品质：充分应用当代科学研究成果；对宗教有神论现象给以透彻的科学阐释；具备辩证唯物论和历史唯物论的哲学基础[14]。按照这个标准去衡量，高校的马克思主义哲学原理课只是“无神论”的世界观基础，还不能完全等同于“无神论”教育。更何况，当今的马克思主义哲学原理课已完全嬗变成知识教育，马克思主义的哲学思想、哲学精神已被转化成可以背诵记忆的知识点，哲学思维的灵魂不见了，只剩下可以制作成选择题、填空题和问答题等多样化试题的概念、观点和原理。对大学生来说，专业知识是自己要学的，而马克思主义哲学原理课是学校要教的。于是乎，马克思主义哲学原理课讲台上飞沫四溅，讲台下有备考公务员的，有背英语单词的，有钻研专业书的，也有玩手机游戏、看小说、聊天、睡觉的，甚至有的学生逢马克思主义哲学原理课必逃。到马克思主义哲学原理考试前，大学生们挑灯夜战，死记硬背，但求过关。教学效果可想而知。

4. Individual Reasons for the Loss of "Atheism"

4“无神论”失落的个体原因

The psychological mechanisms behind the formation of superstitious beliefs among college students can be explained through observational learning theory, attribution theory, the effect of psychological suggestion, and the influence of operant conditioning theory.

大学生迷信形成的心理机制可以从观察学习理论、归因理论、心理暗示作用、操作性条件反射理论的影响中得到解释。

College students are not yet mature in mind and, in the process of embarking on life's journey, more often imitate the behavior of peers or other adults through observational learning, letting their behavior follow the crowd. Currently, superstitious behaviors are everywhere in society. When college students see other adults burning high incense, choosing lucky numbers, or wearing superstitious talismans, they involuntarily observe and learn from others, and over time, superstitious behavior forms a superstitious mindset. Foreign scholar Weiner further developed Heider's attribution theory in 1972 and 1986, arguing that individuals primarily attribute the causes of their success or failure to: ability, effort, task difficulty, opportunity, mood, and help from others, and that all factors can be classified into three dimensions: locus of control, stability, and controllability. When attributing causes, superstitious individuals tend to favor external, unstable, and uncontrollable factors [15]15 Bernard Weiner (b. 1935), an American social psychologist, developed attribution theory to explain how individuals interpret the causes of their own and others' successes and failures.. Specifically for college students, since this generation is largely composed of only children, they have a weak sense of responsibility. When encountering setbacks and failures, they tend to attribute them to external factors while neglecting their own efforts, seeking peace of mind. These external factors are unstable and uncontrollable, providing fertile soil for the breeding of superstition. When college students begin to imitate some superstitious behaviors, the predicted outcomes of these behaviors enter their psychological field, thereby influencing their consciousness and behavior. Good predicted outcomes produce positive psychological suggestions, making them feel pleasant and more likely to consciously or unconsciously act in accordance with the expected results, thus forming a tendency that makes their behavior increasingly conform to the prophecy. This is the effect of psychological suggestion in superstition. If the consequences pointed to by the superstitious behavior happen to occur, the college students' superstitious mindset is positively reinforced. Repeated positive reinforcement like this forms an operant conditioning, trapping college students deeply in superstition from which they cannot extricate themselves. If, after imitating some superstitious behaviors, the consequences pointed to by the superstitious behavior do not occur, according to psychological observation results, they usually choose to forget.

大学生们心智还未成熟，在迈向人生旅途的过程中，更多地通过观察学习模仿同伴或其他成年人的行为，让自己的行为随大流。当前社会上迷信行为比比皆是，当大学生们看见别的成年人烧高香、选吉祥数字或是佩戴迷信信物的时候，会不由自主地观察学习别人，久之由迷信行为形成迷信心理。国外学者维纳分别在1972年和1986年对海德归因理论作了进一步发展，认为个体把自己活动成败的原因主要归为：能力、努力、任务难度、机遇、情绪和他人帮助等，而所有因素可归入三大维度：控制源、稳定性、可控性。迷信者在归因时，往往倾向于外部的、不稳定的、不可控的因素[15]。具体到大学生身上来说，由于这一代大学生基本上是独生子女，责任心不强，遇到挫折和失败倾向于把挫折和失败归因为外部因素，而忽略自身努力，以求得心灵的平静，而这种外部因素是不稳定的、不可控的，这就为迷信的滋生提供了肥沃的土壤。当大学生开始模仿一些迷信行为后，他们对迷信行为的预测结果进入了心理场，从而对他们的意识、行为等产生影响。好的预测结果对他们产生积极的心理暗示，使他们感觉愉悦，更有意无意地按预期的结果去行事，从而形成一种趋向，使他们的行为愈加符合预言。这便是迷信的心理暗示作用。如果碰巧出现了迷信行为所指向的后果，大学生们的迷信心理就会得到正强化。这样一次又一次地正强化，形成了操作性条件反射，使大学生深陷迷信之中不能自拔。如果大学生在模仿一些迷信行为后，没有出现迷信行为所指向的后果，根据心理学观测结果，他们通常会选择忘却。

In addition to the psychological mechanisms discussed above, the superstitious mentality of college students is also significantly correlated with mental health. The correlation between superstition and mental health is more evident in the relationship between superstition and anxiety. Superstition and anxiety seem to share a common theme, namely, the inability to control events and reactions that cause anxiety.[16] According to the author’s survey at Guangdong Justice Police Vocational College, 50% of college students believe that the main external factor influencing their ideology is “competitive pressure, requiring psychological balance.” So, what pressures do college students face? According to the author’s survey, 49% of college students feel pressure from job hunting, 48% feel pressure from academic studies, 31% feel economic pressure, and 11% feel pressure from romantic relationships.

除了上述心理机制外，大学生迷信心理还与心理健康存在显著的相关。迷信与心理健康的相关更多地体现在迷信与焦虑的关系上。迷信和焦虑似乎有共同的主题，那就是对引起焦虑的事件和反应的控制无能[16]。根据笔者对广东司法警官职业学院的调查，有50%的大学生认为影响自己意识形态的主要外部因素是“竞争压力大，需要心理平衡”。那么，大学生有哪些压力呢？根据笔者调查，有49%的大学生感受到找工作的压力，有48%的大学生感受到学习压力，有31%的大学生感受到经济压力，有11%的大学生感受到恋爱压力。

Data from the 2008 conference on psychological education in ordinary colleges and universities convened by the Guangdong Provincial Education Department shows that from 2003 to February 2008, there were 75 cases of student suicide in Guangdong Province’s colleges and universities. The top three causes of suicide were physical illness, emotional problems, and academic pressure, together accounting for 80%.[17] All kinds of pressures cause psychological anxiety among college students; coupled with the loneliness of being far from family, they psychologically hope to use supernatural forces to free themselves from their troubles.

广东省教育厅2008年召开的普通高校心理教育工作会议的资料显示，2003年至2008年2月，广东省高校发生学生自杀事件共75例，自杀原因前三位分别为生理疾病、情感问题、学习压力，共占据了80%[17]。形形色色的压力使得大学生心理焦虑，加上远离亲人倍感孤独，他们从心理上希望借助超自然的力量让自己摆脱烦恼。

5. Recovering the Lost “Atheism” Education

5寻回失落的“无神论”教育

Superstition can obliterate college students’ cognitive and innovative abilities; it is no exaggeration to say that superstition can ruin a generation of society’s elite. The Report to the 16th National Congress of the CPC clearly stated: “We must foster a favorable social atmosphere of respecting science, encouraging innovation, and opposing superstition and pseudoscience.”[1]1 The 16th National Congress of the CPC was held in 2002; the report outlined the Party’s goals for the early 21st century, including promoting science and opposing superstition. To carry out “atheism” education at present, two combined forces must be formed: one is the combined force of multiple disciplines. Mao Zedong said: “We cannot use administrative orders to eliminate religion, cannot force people not to believe in religion, cannot force people to abandon idealism, nor can we force people to believe in Marxism.”[18]

迷信会湮没大学生的认识能力和创新能力，毫不夸张地说，迷信会毁了社会的一代精英。十六大报告明确提出：“要在全社会形成崇尚科学，鼓励创新，反对迷信和伪科学的良好氛围。”当前进行“无神论”教育要形成两股合力：一股是多学科的合力。毛泽东说过：“我们不能用行政命令去消灭宗教，不能强制人们不信教，不能强制人们放弃唯心主义，也不能强制人们相信马克思主义。”[18]

Ideological issues are primarily resolved through thorough explanation that convinces people. To this end, strengthening education in dialectical materialism for science and engineering students, focusing on cultivating a scientific spirit for humanities and social science students, adding “atheism” courses for college students, restoring the self-reflective and critical nature of Marxist philosophy and thereby establishing a materialist, rational, subjective, and creative cultural model—these should become the educational goals of higher education institutions. Making full use of modern educational technologies such as educational videos and network technology should become the main means of “atheism” education in higher education. At the same time, if “atheism” education is conducted only in political theory courses, it appears utilitarian and politicized, easily triggering college students’ rebellious psychology. It can be integrated with specialized course education: for example, physics teachers can refute “theism” while explaining natural phenomena; geography teachers can analyze the anti-scientific essence of astrology when discussing constellations; Chinese language teachers can analyze the essence and dross of the *Zhouyi* (Book of Changes) during instruction, thereby placing college students in a harmonious atmosphere of “atheism” education and helping them establish a correct worldview.

意识形态的问题主要通过透彻的解说让人信服。为此，对理科大学生加强辩证唯物主义教育，对文科大学生着力于科学精神的培养，在大学生中增加“无神论”课程，还马克思主义哲学的自觉反思性、批判性并进而确立唯物主义的、理性的、主体性的、创造性的文化模式，应该成为高校的育人目标；充分利用电教片、网络技术等现代教育技术，应该成为高校“无神论”教育的主要手段。同时，“无神论”教育如果仅仅在政治课上进行就显得功利化和政治化，容易引发大学生的逆反心理，可以与专业课的教育结合起来：比如物理教师在解释自然现象时可以顺便批驳“有神论”；地理教师在讲到星座时可以剖析星象学的反科学实质；汉语教师在教学时可以分析《周易》中的精华与糟粕等，让大学生处在“无神论”教育的和谐氛围当中，从而树立正确的世界观。

Given that contemporary college students favor online superstition, the primary task for higher education institutions at present is to strengthen online ethics education for college students. Students must be made to understand that the internet is neither objective nor comprehensive, and that online behavior is equally subject to legal and moral constraints. At the same time, efforts should be made to purify the online environment, block superstitious information, strengthen atheism propaganda, and allow college students to surf the internet in a healthy environment.

针对当代大学生青睐于网络迷信的特点，高校当前的首要工作是加强对大学生的网络伦理教育。要让大学生懂得：网络并非是客观的、全面的，网络上的行为同样要受法律、道德的约束。同时，要设法净化网络环境，屏蔽迷信信息，加强无神论宣传，让大学生在一个健康的环境里上网冲浪。

The other combined force that “atheism” education must form is the combined force of school, family, and society. For schools, the first priority is to pay attention to college students’ mental health; second, to actively build an “atheist” campus culture. A positive campus culture can make college students’ lives more fulfilling and their moods more cheerful, reducing superstitious behavior at its root. For families, parents must lead by example: on the one hand, they should not engage in superstitious behavior themselves; on the other hand, they should correctly guide their children, stimulate their ambition, and encourage them to rely on their own abilities to establish themselves in society. For society, the government should strengthen the construction of laws, regulations, and institutions, unify educational, legal, and economic measures, strictly ban all illegal publications containing feudal superstition and theism, strictly control superstitious propaganda in the media, and at the same time actively disseminate scientific knowledge, fostering a social trend of respecting science.

“无神论”教育要形成的另一股合力是学校、家庭与社会的合力。对学校来说，首先要关注大学生的心理健康，其次要积极建设“无神论”的校园文化。积极的校园文化可以使大学生生活更加充实，心情更加开朗，从根源上减少大学生的迷信行为。对家庭来说，家长要身体力行，一方面自己不从事迷信行为，另一方面要正确引导子女，激发他们的上进心，鼓励他们凭自己的实力立足于社会。对社会来说，政府要强化法规和制度的建设，把教育手段、法治手段和经济手段统一起来，严厉查禁一切含有宣传封建迷信和有神论的非法出版物，严格控制媒体的迷信宣传，同时积极传播科学知识，在全社会形成一种崇尚科学的风尚。

The whole society should take action, sparing no effort to advocate and call for the formation of a correct worldview in the next generation!

全社会都应行动起来，为下一代形成正确的世界观不遗余力地鼓与呼！

References

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