Strengthen the Disciplinary Development of Scientific Atheism to Resist Cultural Proselytizing on Campus

Abstract: As a critique and negation of theism, scientific atheism is essentially a system of thought that advances with the times. Changes in the system of theistic thought require atheism to make new responses, and the constant repackaging of theistic superstitious trends demands that atheism pay timely attention to reality. To effectively resist the current phenomenon of cultural proselytizing on campus, it is necessary to further strengthen the disciplinary development of scientific atheism itself. New religious theological thought requires a direct theoretical response, and various social realities demand the strengthening of propaganda and education in scientific atheism. At the same time, scientific atheism should construct its own positive content from the perspective of serving reality, and the foundational theoretical construction of scientific atheism also needs to be further strengthened.

提 要：作为对有神论的批判与否定，科学无神论本质上是与时俱进的思想体系。有神论思想体系的变化要求无神论作出新的回应，有神论迷信思潮不断改头换面更要求无神论及时予以关注现实。为有效地抵御当前校园文化传教现象，有必要进一步加强科学无神论学科的自身建设。新的宗教神学思想需要正面的理论回应，种种社会现实问题要求加强科学无神论的宣传与教育。同时，科学无神论应当从服务现实的角度构建自身的积极内容，科学无神论的基础理论建设也需要进一步加强。

Keywords: scientific atheism, cultural proselytizing, higher education, disciplinary development

关键词：科学无神论 文化传教 高校教育 学科建设

In recent years, theistic religious trends, backed by substantial financial support from both domestic and foreign sources, have continuously infiltrated the public sphere. The "cultural proselytizing" in the fields of education and scientific research is particularly noteworthy. With funding from religious groups and foreign forces, some universities and research institutions, under the guise of religious studies, have frequently organized seminars with a missionary character, translated and published theological books, offered religious courses and lectures with a proselytizing tendency, invited religious figures to lecture on campus, and even appointed them as regular faculty members. The religious atmosphere on university campuses is growing increasingly浓厚, and the number of college students professing religious belief is rising year by year. Under these circumstances, propaganda and education in scientific atheism have not received the attention they deserve; its voice is severely absent in academic research and school education. The situation where "theism has its speakers, but atheism has none" has reappeared since the 1990s. The perilous state of scientific atheism reminds us that, to effectively resist campus cultural proselytizing, we should vigorously strengthen the disciplinary development of scientific atheism itself.

近年来，宗教有神论思潮携境内外雄厚的资金支持不断向社会公共领域渗透，在教育与科研领域的“文化传教”尤其引人瞩目。在宗教团体与境外势力的资助下，一些高校和研究机构以宗教研究为名，纷纷举办带有宣教性质的研讨班，翻译出版神学图书，开设具有传教倾向的宗教课程和讲座，延请宗教人士登上高校讲堂，乃至担任正式在编教师。高校校园中的宗教氛围日益浓厚，大学生信教人数逐年攀升。在这种情况下，科学无神论的宣传与教育却并未受到应有的重视，其声音在学术研究与学校教育中严重缺位，“有神论有人讲，无神论无人讲”的情况继上世纪90年代之后再次重现。科学无神论一直濒危的严峻形势提醒我们，为有效抵御校园文化传教，应该大力加强科学无神论学科的自身建设。

I. Scientific Atheism Is Essentially a System of Thought That Advances with the Times

一、科学无神论本质上是与时俱进的思想体系

Atheism is a system of thought opposed to theism. Atheism arises from the negation of theism. In the history of thought, when humanity was no longer satisfied with mythological and religious modes of explanation and began to understand and interpret the world through rational capacity, the seeds of atheistic thought emerged. It can be said that the first ray of intellectual light accompanying humanity's departure from ignorance and entry into civilized society already bore the color of atheism. From its inception, atheism has continuously developed and enriched itself in the process of reflecting on and critiquing theism. Essentially, atheism necessarily exists in relation to theism; apart from its negation and critique of theism, it has no special content of its own. Therefore, as religious theism develops and transforms throughout human history, atheism is inevitably required to continuously develop and perfect itself. Atheism is essentially a system of thought that advances with the times.

无神论是与有神论对立的思想体系。无神论产生于对有神论的否定。在思想史上看，当人类不再满足于神话与宗教的方式，而开始以理性能力认识和解释世界时，无神论思想的萌芽便产生了。可以说，在伴随人类告别蒙昧、迈入文明社会的第一缕智慧之光中，便有无神论的色彩。自诞生之日起，无神论便在反思和批判有神论的过程中不断发展和丰富自身。从本质上说，无神论必然相对于有神论而存在，它除了对有神论的否定与批判外，没有自身特殊的内容。因此，随着宗教有神论在人类历史中的发展与变幻，也必然要求无神论不断地发展完善。无神论本质上是与时俱进的思想体系。

First, the development of the system of theistic thought requires atheism to make new responses.

首先，有神论思想体系的发展要求无神论做出新的回应。

The emergence and existence of theism and its advanced form—religion—have profound natural, social, cognitive, and psychological roots. As Engels said, "All religion, however, is nothing but the fantastic reflection in men's minds of those external forces which control their daily life, a reflection in which the terrestrial forces assume the form of supernatural forces."① The elimination of these realistic roots of religious theism is an extremely long historical process, "requiring a certain social foundation or a series of material conditions of existence, which themselves are the natural product of a long and painful process of development."② Before the actual external alien forces—that is, the natural, social, cognitive, and psychological roots of religion—are completely eliminated, religious theism will not only fail to disappear but will continue to develop and perfect itself. From myth and primitive religion to man-made religion, from regional religion to world religion, from polytheism to monotheism, religious theistic thought has continuously advanced from lower to higher forms in human history. The development of human cognitive and thinking abilities, along with improvements in material and technological conditions, on the one hand continuously destroys and exposes the absurdity and falsity of theism, and on the other hand stimulates and even promotes the development of religion.

有神论及其高级形态——宗教的产生和存在具有深刻的自然根源、社会根源、认识根源和心理根源。正如恩格斯所说，“一切宗教都不过是支配着人们日常生活的外部力量在人们头脑中幻想的反映，在这种反映中，人间的力量采取了超人间的力量的形式”①。 宗教有神论的这些现实根源的消除是一个极为漫长的历史过程，“需要有一定的社会基础或一系列物质生存条件，而这些条件本身又是长期的、痛苦的发展史的自然产物”②。在现实的外部异己力量、亦即宗教的自然、社会根源、认识根源与心理根源完全消除之前，宗教有神论不但不可能消亡，而且一直会发展和完善。从神话与原始宗教到人为宗教，从地域宗教到世界宗教，从多神论到一神论，宗教有神论思想在人类历史上不断地从低级形态向高级形态迈进。人类认识与思维能力的发展与物质技术条件的提高，一方面在不断地摧毁和戳穿着有神论的荒谬与虚妄，另一方面也在刺激甚至推动着宗教的发展。

The development of theism requires that atheism must continuously develop and perfect itself accordingly; otherwise, it cannot effectively respond to the challenges from religious theism. Historically, the system of atheistic thought has gone through three stages of development: ancient naive atheism, modern militant atheism, and Marxist atheism. Naive atheism, relying on limited direct experience and brilliant conjectures, opposed ignorant religious myths and magical practices, embodying humanity's essential power of valuing reason and autonomy, and once dealt a heavy blow to the forces of religious theism in ancient society. However, atheistic thoughts based on naive materialism, such as atomism and the doctrine of the Way of Heaven, lacked empirical evidence and technological support and could not withstand the spread and diffusion of religious theological trends. Only modern science, characterized by experimentation, provided a solid knowledge base and necessary technical means for the brilliant assertions of ancient atheism, thereby directly shaking the doctrines and fallacies of religious theism. Under the powerful assault of modern science and technology, although religious theism has had to retreat step by step, it can still maintain and repair its ideological foundation through philosophical explanations and even sophistry, adjusting and easing its contradictions and conflicts with natural science. In modern and contemporary society, it has been able to continue to exist and develop its own ideological system and actual forces. Only Marxist atheism, founded on dialectical materialism and historical materialism, has effectively critiqued and exposed the essence and absurdity of religious theology, scientifically elucidated the realistic roots of the emergence of religious theism and the objective laws of its development and demise, and provided us with basic principles and methodological guidance for correctly understanding and handling religious phenomena and issues.

有神论的发展要求无神论必须随之不断发展完善，否则就无法有效地回应来自宗教有神论的挑战。从历史上看，无神论思想体系经历了古代朴素无神论、近代战斗无神论与马克思主义无神论三个发展阶段。朴素的无神论凭借有限的直观经验与天才猜测反对蒙昧的宗教神话与巫术手段，体现了人类崇尚理性与自主的本质力量，曾经沉重打击了古代社会的宗教有神论势力。然而，基于朴素唯物主义的原子论与天道论等无神论思想缺乏实证的依据与技术的支撑，无法抵挡宗教神学思潮的蔓延与扩散。只有以实验为特征的近现代科学才为古代无神论的天才论断提供了坚实的知识基础与必要的技术手段，从而直接动摇了宗教有神论的教义与谰言。在现代科学技术强势的攻击下，宗教有神论虽然不得不步步退缩，但依然能够通过哲学解释乃至诡辩维持和修补其思想基础，调适缓和其与自然科学的矛盾与冲突，在近代以来的社会中仍能存在并发展着自身的思想体系与现实势力。只有建立于辩证唯物论与历史唯物论基础上的马克思主义无神论，才有力地批判和揭露了宗教神学的本质与荒谬，科学阐明了宗教有神论产生的现实根源与发展消亡的客观规律，为我们正确的认识和处理宗教现象和宗教问题提供了基本原则和方法论指导。

Unlike religious theism, which relies entirely on faith, atheism depends on reason as its fundamental intellectual weapon. It is precisely by the light of rational wisdom that atheism has been able to stand against the powerful forces of religion throughout human history. With the enhancement of human practical capabilities and the improvement of the level of productive forces, human thinking abilities, knowledge levels, and technical means have also continuously developed. The development of science and technology provides direct empirical evidence and technical support for the system of atheistic thought, while new ideas and perspectives from philosophy and the social sciences offer new methods and viewpoints for the development of atheism. As thoroughgoing materialism, Marxism truly establishes atheism on a scientific foundation and is a powerful ideological weapon for responding to and critiquing religious theism. However, before the realistic roots of theism are eliminated, religious theism will continue to exist and further develop, thus requiring us, under the guidance of the basic principles and methods of Marxism, to continuously innovate the system of scientific atheism in response to new situations in religious theism.

与宗教有神论完全诉诸信仰不同，无神论依赖理性作为自身根本的思维武器。正是凭着理性的智慧之光，无神论才得以在人类的历史长河中一直与强大的宗教势力分庭抗礼。随着人类实践能力的增强与生产力水平的提高，人类的思维能力、知识水平与技术手段也在不断发展。科学技术的发展为无神论思想体系提供了直接的实证依据与技术支撑，哲学与社会科学的新思维、新观点则为无神论的发展提供新的方法与视角。作为彻底的唯物主义，马克思主义使无神论真正建立于科学基础之上，是回应和批判宗教有神论强有力的思想武器。然而，在有神论的现实根源消除之前，宗教有神论仍然会继续存在和进一步发展，因而需要我们在马克思主义基本原则和基本方法的指导下，针对宗教有神论的新情况不断地创新科学无神论的思想体系。

Second, the constant repackaging of theistic superstitious trends requires atheism to pay attention to reality.

其次，有神论迷信思潮不断改头换面要求无神论关注现实。

Unlike religious theology, superstitious trends are entirely a low-level, harmful social phenomenon that must be resolutely resisted and eradicated. Superstition arises from ignorance and stupidity; the development and popularization of science and technology can naturally eliminate some ignorant superstitions. However, since the realistic roots of theism cannot be eliminated for a considerable period in the future, theistic superstitious trends cannot be completely eradicated either. While theistic superstitions are constantly being exposed, they will still make a comeback under new disguises. In an era of flourishing science and widespread culture, theistic superstitions may even re-emerge under the guise of "science" and "culture."

与宗教神学不同，迷信思潮完全是一种低等的、有害的社会现象，必须予以坚决抵制与破除。迷信产生于愚昧无知，科学技术的发展与普及能够自然消除一些愚昧迷信。然而，由于在今后相当长的时期内，有神论的现实根源仍无法消除，有神论迷信思潮也是不可能完全根除的。在有神论迷信在不断被揭穿的同时，它仍会借助新的伪装卷土重来。在科学兴盛与文化普及的时代，有神论迷信甚至会假借“科学”与“文化”的伪装而重新兴起。

In this regard, what impresses us most is the new theism trend that was rampant in the 1990s. At that time, with the rise of the "qigong fever" and the "culture fever," various forms of feudal superstition "resurfaced" under the guise of science and traditional culture. Sorcery, geomancy, and fortune-telling appeared in new guises such as "qigong," "extraordinary powers," and "scientific prediction." For a time, all kinds of superstitious phenomena changed their appearance, came on stage in full makeup, and from initially borrowing the name of science went on to criticize science, opposing and denigrating natural science on the basis of one-sidedly exaggerating its limitations, even claiming to be the "supreme science." They violated scientific common sense, openly propagated theism, peddled pseudoscience, and promoted real sorcery. Summoning wind and rain, communicating with spirits and summoning souls—all kinds of strange phenomena, too numerous to list. Not only were many ordinary people deceived by them, but even some scientific researchers were captivated and lent them support. The influence was so great that it once made the whole country frenzied, ultimately triggering the "F

在这方面，我们印象最深刻的就是上世纪90年代甚嚣尘上的新有神论思潮。当时，随着“气功热”与“文化热”的兴起，各类封建迷信假借着科学与传统文化的幌子“沉渣泛起”，巫术、风水、算命之说以“气功”、“特异功能”及“科学预测”之类新面目出现。一时之间，各种迷信现象纷纷改头换面，粉墨登场，并且从一开始的假借科学进而批判科学，在片面夸大自然科学之局限性的基础上反对和贬斥自然科学，乃至自诩为“最高科学”。违背科学常识，公开宣扬有神论，贩卖伪科学，宣扬真巫术。呼风唤雨，通灵招魂，种种怪相，不一而足。不但很多群众为其蛊惑，甚至一些科研工作者也为之倾倒助阵，影响之大，一度使举国若狂，最终引发了“法轮功”事件。在这个过程中，任继愈领导中国无神论学会对当时各种新有神论思潮进行了批判与揭露，在党中央领导全国人民粉碎“法轮功”邪教组织的斗争中做出了重要贡献。任先生曾沉痛地指出：“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”。③

The experience and lessons of the 1990s tell us that theistic superstitious phenomena will not vanish with the rapid development of science and technology but will constantly reappear in new guises. To resist and curb various superstitious currents of thought, scientific atheism should strengthen its social propaganda and strike hard at the new faces and new characteristics of superstitious phenomena. This requires scientific atheism to closely follow reality, constantly update its own ideological content and propaganda methods in line with changes in social reality, so as to effectively respond to the ever-changing theistic superstitious phenomena. In recent years, phenomena such as special functions and pseudoscience have receded somewhat compared with the end of the last century, but they still emerge in an endless stream. In particular, with the "craze for national studies" (国学热), dregs such as fortune-telling, feng shui, and witchcraft have been brought out again by some people in the guise of "national studies," becoming popular in business circles, political circles, and even academic circles. The lessons of the recent past are not far off [3]3 "The lessons of the recent past are not far off" (殷鉴不远) is a classical Chinese allusion from the *Book of Odes* (《诗经》), meaning that the lessons of earlier failures are still close at hand and should serve as a warning.; we should give full play to the critical function of atheism, actively assume social responsibility, and constantly expose and clarify the true face and superstitious essence of all kinds of pseudoscience, thereby promoting the development and improvement of the scientific atheist ideological system.

上世纪90年代的经验教训告诉我们，有神论迷信现象并不会随着科技的高速发展而销声匿迹，而总是会不断改头换面出现。为抵御和遏制各类迷信思潮，科学无神论应当加强社会宣传，针对迷信现象的新面目与新特点予以迎头痛击。这就要求科学无神论必须密切跟随现实，切合社会现实的变化而不断地更新自身的思想内容与宣传方式，从而有效地应对不断变幻的有神论迷信现象。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。殷鉴不远，我们应当充分发挥无神论的批判功能，积极承担社会责任，不断揭露和澄清各类伪科学的真实面目与迷信本质，从而推动科学无神论思想体系的发展完善。

II. Suggestions and Ideas on Strengthening the Disciplinary Development of Scientific Atheism

二、关于加强科学无神论学科建设的建议和思路

Compared with the current strong rise of the religious theistic trend of thought marked by "cultural proselytism," scientific atheism is in a weak position both in the academic field and at the practical level. Although people of insight have been campaigning for it, it has not yet been able to produce a powerful influence on society as a whole. The reasons for this are, of course, very complex and involve many aspects. Among them, the fact that the disciplinary development of scientific atheism itself needs to be strengthened should be a key factor worthy of full attention. To effectively resist campus cultural proselytism, it is necessary to further strengthen the disciplinary development of scientific atheism itself.

与当前以“文化传教”为标志的宗教有神论思潮的强势兴起相比，科学无神论不论在学术领域还是现实层面都处于弱势地位。虽然有识之士一直为之奔走呼号，却尚未能在整个社会产生强有力的影响。个中缘由，当然非常复杂，涉及诸多方面。其中，科学无神论学科自身建设之有待加强，应是值得引起充分重视的关键性因素。为有效抵御校园文化传教，有必要进一步加强科学无神论学科的自身建设。

(I) New Religious Theological Thought Requires a Positive Theoretical Response

（一）新的宗教神学思想需要正面的理论回应

The current flourishing of "cultural proselytism" is, of course, closely related to the encouragement of religious groups and overseas forces, and at the same time, its "cultural" and "academic" appearance has also played a significant role. One of the major differences between modern Western theological thought, actively introduced by some scholars, and traditional theology is that it places greater emphasis on using rational and academic means to conceal and express its religious content. By virtue of this advantage, it easily enters the public discourse system of academic research and is readily accepted by researchers and decision-makers who lack a deep understanding of it. At present, modern Western theological thought has already occupied the research platforms of religious studies and even philosophy in many universities, exerting an extremely serious influence in related academic research fields, and there is even a trend toward becoming mainstream. Under this severe situation, it is necessary for us to analyze and criticize such theological currents of thought from a theoretical level, exposing their theistic essence and fallacies.

当前“文化传教”所以能兴盛，当然与宗教团体与境外势力的推波助澜有密切关系，同时其“文化”与“学术”的外表也发挥了很大作用。被某些学者所积极引入的西方现代神学思想与传统神学的重大不同之一，在于更为偏重于借助理性与学术手段掩盖和表达其信仰的内容。凭借此种优势，它们极易进入学术研究的公共话语体系，为对其缺乏深入了解的研究者与决策者所轻易接受。目前，现代西方神学思想已经占据了很多高校的宗教学乃至哲学的科研平台，在相关的学术研究领域产生了极为严重的影响，甚至有成为主流的趋势。在这种严峻形势下，我们有必要对此类神学思潮从学理层面进行分析与批判，揭露其有神论的本质与谬误之处。

Regarding the current state of modern theological thought in China, the author believes that there are the following five aspects that urgently require a new response from scientific atheism.

就国内现代神学思潮的现状而言，笔者认为有以下五个方面亟待科学无神论作出新的回应。

1. The Question of the Root of Religious Belief

l. 宗教信仰的根源问题

Since Kant, modern Western theology has basically abandoned the traditional theological effort to objectively demonstrate the existence of God, instead turning to seek a basis for religious belief from the innate aspects of human beings. There are two main lines of thought: one emphasizes that religious belief is a dimension of human existence, essential to human being; the other argues for the rationality of religious belief from the perspectives of biology and neurology, claiming that religious belief has a neurological basis and a basis in brain structure. Atheists need to make an academic response to this question by drawing on new philosophical thinking and new materials from fields such as sociology, statistics, and physiology.

自康德以后，现代西方神学基本放弃了传统神学对上帝存在做客观论证的努力，转而从人的先天性方面为宗教信仰寻求依据。这主要有两种思路：一是强调宗教信仰是人的一种生存维度，对人的存在具有本质性；二是从生物学与神经学的角度论证宗教信仰的合理性，主张宗教信仰具有神经学的基础与脑结构的依据。无神论者需要借助新的哲学思维与社会学、统计学、生理学等领域的新材料就此一问题作出学术回应。

2. The Question of the Relationship between Religion and Culture

2． 宗教与文化的关系问题

Many religious studies scholars completely equate religion with culture, arguing that to develop culture today we should vigorously develop religion, thereby providing a basis of legitimacy for cultural proselytism and even the social spread of religion. Its influence is so great that it has reached the national leadership level, and scientific atheism needs to analyze and distinguish it.

很多宗教学者将宗教与文化完全等同起来，主张我们当前发展文化就应该大力发展宗教，以此为文化传教乃至宗教的社会传播提供合法性依据。其影响之大，已上及于国家领导层，需要科学无神论予以辨析。

3. The Question of the Relationship between Religion and Morality

3． 宗教与道德的关系问题

Some religious supporters one-sidedly exaggerate the role of religion in promoting morality, advocating the use of religion to rebuild the social belief system and values, believing that only in this way can the level of social morality be effectively raised. The specious and confusing nature of this [4]4 "Specious and confusing" (以紫乱朱) is a classical Chinese idiom, literally "using purple to confuse vermilion," meaning to pass off the false as the genuine. should arouse our full attention.

有些宗教支持者片面夸大宗教对道德的促进作用，主张借助宗教重建社会信仰体系与价值观，认为只有这样才能有效地提升社会道德水平。其似是而非、以紫乱朱之处，应当引起我们充分的重视。

4. The Question of the Relationship between Religion and Science

4． 宗教与科学的关系问题

With the funding and support of certain Western religious forces, many domestic universities have held academic conferences and training courses on the theme of "religion and science," inviting domestic and foreign theologians to give relevant reports, vigorously promoting the harmonious relationship and even the mutually promoting role of religion and science. This also needs to be clarified by scientific atheism.

在西方某些宗教势力的资助和支持下，国内不少高校纷纷举办以“宗教与科学”为主题的学术会议与培训班，邀请国内外神学家作相关报告，极力鼓吹宗教与科学的和谐关系乃至促进作用，这也需要科学无神论进行澄清。

5. Certain Recently Influential Specific Theological Views, such as "Intelligent Design Theory" and "Religious Market Theory"

5. 近期某些影响较大的神学具体观点，如“智能设计论”、“宗教市场论”等

"Intelligent design theory" explicitly opposes the theory of evolution and promotes creationism; "religious market theory" advocates the supremacy of religion and religious anarchism, inciting religious organizations to expand boundlessly by any means. The representative works of these two views have been introduced into China and translated and published on a large scale in recent years, exerting considerable influence in academic circles. Scientific atheism must analyze and criticize them. In addition, the current distortion and attack on scientific atheism by religious theological currents of thought also require a necessary response from us. For example, does the propagation of scientific atheism lead to the consequence of people becoming "lawless and reckless" (无法无天)? Are the various social problems in the moral field in recent years caused by the propagation of scientific atheism? Does the propagation and education of scientific atheism interfere with the implementation of the policy on freedom of religious belief? Such questions cannot be evaded and must be seriously clarified to set the record straight.

“智能设计论”明确反对进化论，宣扬神创论；“宗教市场论”则倡导宗教至上论和宗教无政府主义，鼓动宗教组织不择手段地无限膨胀。这两种观点的代表著作近年来被大张旗鼓地引入国内并翻译出版，在学术界产生了较大影响，科学无神论必须对其进行剖析与批判。除此之外，当前宗教神学思潮对科学无神论的歪曲与攻击也需要我们作出必要的回应。例如，宣传科学无神论是否会导致人“无法无天”的后果，近年来道德领域产生的种种社会问题是否是宣传科学无神论造成的，科学无神论的宣传与教育是否干扰了宗教信仰自由政策的贯彻落实等等。此类问题不容回避，必须认真地加以澄清，以正视听。

Theistic currents can appear in the guise of “cultural theology,” and we should also have a “cultural atheism” to counter them. It must be noted that this counterattack must emphasize academic rigor and focus on “immanent critique” rather than “external critique.” Only in this way can scientific atheism truly integrate into the public discourse system of academic research and win its own voice and a place within the current academic research system. Faced with the aggressive incursion of “cultural proselytism,” a naive attitude of rejection and avoidance is meaningless, and big-character-poster-style criticism [5]5 Big-character posters (大字报) were a form of public, handwritten wall poster used during the Cultural Revolution (1966–1976) for mass criticism and political mobilization; here the term is used pejoratively to denote crude, non-academic polemics. is unlikely to gain recognition and support within academia; on the contrary, it may even indulge and stimulate the development of religious theistic currents. Historically, famous systems of atheist thought all emerged from effective critiques of the theistic currents of their time—Epicurus’s atomism, Fan Zhen’s theory of the extinction of the spirit [6]6 Fan Zhen (c. 450–515) was a Chinese philosopher of the Southern Dynasties period, best known for his treatise *On the Extinction of the Spirit* (神灭论), which argued that the spirit (soul) perishes with the body, a classic materialist critique of Buddhism., Hume’s empiricism, Russell’s logical positivism, and so on. Whether a system of atheist thought can positively respond to and critique the theistic currents of its time is the fundamental criterion for judging whether it has real vitality.

有神论思潮能以“文化神学”的面目出现，我们也应该有“文化的无神论”予以还击。需要注意的是，这种还击必须注重学术性，注重“内在批判”而不是“外在批判”。唯其如此，科学无神论才能真正融入学术研究的公共话语体系，在当前学术研究系统内赢得自身的话语权与一席之地。面对“文化传教”的强势侵袭，朴素的排斥与回避态度毫无意义，大字报式批判也难以在学界获得认同与支持，甚至反而会纵容和刺激宗教有神论思潮的发展。在历史上，著名的无神论思想体系都产生于对当时有神论思潮的有效批判，伊壁鸠鲁的原子论、范缜的神灭论、休谟的经验论、罗素的逻辑实证论等莫不如此。能否对当时的有神论思潮进行正面的回应与批判，是判断一种无神论思想体系是否具有现实生命力的根本所在。

(II) Various social realities demand the strengthening of the propaganda and popularization of scientific atheism

（二）种种社会现实问题要求加强科学无神论的宣传与普及

Our country implements a policy of separation of education from religion. Religious organizations or individuals must not illegally interfere with the educational and teaching activities or administrative affairs of schools and other educational institutions within the national education sector. No organization or individual may use religion to engage in illegal activities that hinder the national education system, nor may they propagate religion or hold religious ceremonies within schools or other educational institutions, nor may they use schools to instill religious ideas in students or develop religious adherents. In response to the infiltration and spread of religious theistic currents into the public sphere, especially the educational sphere, we need to vigorously publicize and educate about the concept, laws, and policies of separating education from religion, so that more and more people recognize the necessity and urgency of resisting campus religious infiltration, and promote the implementation of the policy of separating education from religion.

我国实行教育与宗教相分离的政策。宗教组织或者个人不得非法干预国民教育领域内的学校及其他教育机构的教育教学活动及管理事务，任何组织或者个人不得利用宗教进行妨碍国家教育制度的非法活动，不得在学校及其他教育机构内传播宗教、举行宗教仪式，也不得利用学校对在校学生灌输宗教思想，发展宗教教徒。针对宗教有神论思潮向社会公共领域、特别是教育领域的渗透与扩散，我们需要大力宣传教育与宗教相分离的理念与法规政策，使越来越多的人认识到抵御校园宗教渗透的必要性与紧迫性，推动教育与宗教相分离政策的贯彻落实。

At the same time, in recent years, schools at all levels in China have generally lacked sufficient awareness of and attention to the urgency and necessity of scientific atheist education. Investment in atheist education is severely inadequate, management mechanisms are beset with numerous problems, and the ideological and political courses that should bear the heavy responsibility of scientific atheist education suffer from serious issues in teacher quality, teaching methods, and teaching concepts and content. In response to this situation, we should strengthen scientific atheist education for young people through various channels, going deep into campuses and classrooms to help young students establish a scientific atheist worldview and outlook on life. We should vigorously support and promote the development of atheist education in higher education institutions to curb the continuously rising trend of college students converting to religion. Additionally, we should pay close attention to the various social superstitious phenomena that continue to “resurface like sediment stirred up again” [7]7 “Resurface like sediment stirred up again” (沉渣泛起) is a Chinese idiom meaning that old, discredited ideas or phenomena reappear., persistently expose and critique them, guide people to shake off ignorance and superstition, cultivate a scientific spirit and a healthy and positive attitude toward life, and create and strive for their own happy lives and a better tomorrow in the practice of transforming nature and society.

同时，近年来国内各级学校普遍存在对科学无神论教育的紧迫性和必要性认识不足、重视不够的情况。无神论教育投入严重欠缺，管理机制诸多不顺，本应承担科学无神论教育重任的思想政治课在任课教师素质、教学方式、教学理念与内容等都存在严重问题。针对这种情况，我们应该通过各种渠道加强对青少年的科学无神论教育，深入校园与课堂，帮助青少年学生树立科学无神论的世界观与人生观，大力支持和推动高校无神论教育工作的开展，遏制大学生信教人数不断攀升的趋势。另外，我们应当密切关注当前仍不断“沉渣泛起”的种种社会迷信现象，坚持不懈地对其进行揭露和批判，引导人们摆脱愚昧迷信，树立科学精神与健康积极的人生态度，在努力改造自然与社会的实践中创造和争取自身的幸福生活与美好明天。

(III) Scientific atheism should construct its own positive content from the perspective of serving reality

（三）科学无神论应当从服务现实的角度构建自身的积极内容

Scientific atheism is a critique and negation of theism, but it is not merely a critique and negation of theism; it is both a mode of thinking and a value system, and even more so a way of life. Upholding and propagating atheism must never be simply about critiquing and dissolving the beliefs of religious theism; more importantly, after dissolution, it must guide people to establish a scientific and reasonable outlook on life and attitude toward life. It requires not only “destruction” but also “construction.” After negating the existence of gods, we should provide reasonable answers to the question of the meaning of life, establish a stable foundation for moral practice, and find a rational anchor for the value of life.

科学无神论是对有神论的批判与否定，但不仅是对有神论的批判与否定；它既是一种思维方式与价值体系，更是一种生活方式。坚持和宣传无神论决不能只是简单的批判与消解宗教有神论的信仰，更要在消解之后引导人们树立科学的、合理的人生观与生活态度；不仅要有“破”，而且要有“立”。在否定掉神的存在之后，我们应当为人生意义问题提供合理的解答，为道德实践建立稳定的根基，为生命价值找到理性的维系。

The current lack of ideals and beliefs and the decline of moral consciousness have caused various serious social problems, from tainted milk powder and gutter oil to fake medicines and fake liquor, and then to shoddy construction projects and corrupt high-ranking officials, severely disrupting normal social order. Some scholars have taken this opportunity to vigorously promote the merits of religion, especially Christianity, advocating for the reconstruction of belief systems and values through religion, and attacking the atheist and materialist education since the founding of the People’s Republic for causing a lack of spiritual belief. Faced with this situation, scientific atheism must not only respond to the accusations of religious theists but also put forward our own solutions in theory and practice, contributing to the healthy development of society.

当前理想信念的缺失、道德意识的堕落造成了种种严重的社会问题，从毒奶粉、地沟油，到假药假酒，再到豆腐渣工程、贪官巨蠹，严重干扰了正常的社会秩序。有些学者借机大肆宣扬宗教、特别是基督教的优长，鼓吹借助宗教重建信仰体系与价值观，抨击建国以来的无神论与唯物论教育造成了精神信仰的缺失。面对这种情况，科学无神论不但要回应宗教有神论者的指责，更应在理论上与实践中提出我们自己的解决方案，为推动社会的健康发展贡献一份力量。

(IV) The foundational theoretical construction of scientific atheism needs to be strengthened

（四）科学无神论的基础理论建设需要加强

The Sixth Five-Year Plan key project of the National Social Science Planning [8]8 The National Social Science Planning (国家社科规划) is China’s primary state-level framework for funding and guiding social science research, organized in five-year cycles corresponding to the national economic and social development plans. once published two histories of atheism, namely *A History of Western Atheism* edited by Chen Linshu (Central China Normal University Press, 1993) and *A History of Chinese Atheism* edited by Ya Hanzhang and Wang Yousan (China Social Sciences Press, 1992). Alongside *A History of Chinese Atheism*, a *Selected Source Materials on the History of Chinese Atheism* was also published. After the publication of *A History of Chinese Atheism* and *A History of Western Atheism*, they passed the appraisal of the State Education Commission in 1988 and were officially approved as national higher education liberal arts textbooks in 1989. From the current perspective, both histories of atheism appear somewhat outdated in terms of philosophical concepts as well as material selection and analysis. It is necessary to incorporate new philosophical and historical viewpoints to revise or rewrite them. At the same time, there are relatively few works and papers on the basic theoretical research of scientific atheism at present. The only academic journal on atheist research has long been excluded from the three major evaluation systems for core journals [9]9 The three major evaluation systems for core journals in China are the Chinese Social Sciences Citation Index (CSSCI), the Peking University Core Journal List, and the Chinese Science and Technology Core Journal List; exclusion from these systems severely limits a journal’s academic recognition and impact.. The collation of classic atheist works in history and the translation and introduction of foreign atheist works are also relatively insufficient. Foundational theoretical construction concerns the long-term development of the discipline and affects the cultivation and growth of future talent, requiring our sufficient attention.

国家社科规划六五重点项目曾出版两部无神论史，此即陈麟书编著的《西方无神论史》（华中师范大学出版社1993年版）与牙含章、王友三主编的《中国无神论史》（中国社会科学出版社1992年版）。随《中国无神论史》同时出版的尚有《中国无神论史资料选编》。《中国无神论史》与《西方无神论史》编写出版后，在1988年通过国家教育委员会鉴定，1989年正式批文作为全国高等院校文科教材。就现在看来，这两部无神论史无论在哲学理念还是在资料选取与分析上都已略显陈旧，有必要吸取新的哲学与史学观点加以修订或重新编写。同时，目前关于科学无神论基本理论研究的著作与论文较为稀少，学术界唯一一份无神论研究期刊长期被排斥在“核心期刊”三大评价体系之外，历史上经典无神论著作的整理与国外无神论著作的译介也相对不足。基础理论建设关系到学科的长远发展，影响后备人才的培养与成长，需要引起我们的足够重视。

Notes:

注释：

① Engels, *Anti-Dühring*, see *Selected Works of Marx and Engels*, Vol. 3, pp. 666-667, People’s Publishing House, 1995; all subsequent citations of this work refer to this edition.

① 恩格斯：反杜林论，见《马克思恩格斯选集》第3卷第666-667页，人民出版社，1995年，以下该书均指此版。

② Marx, *Capital*, Vol. 1, see *Selected Works of Marx and Engels*, Vol. 2, p. 142.

② 马克思：资本论，第1卷，见《马克思恩格斯选集》笫2卷，第142页。

③ Ren Jiyu, “Propagate Atheism, Promote the Scientific Spirit, and Build a New Socialist Culture,” see *Collected Works of Ren Jiyu on Religion*, edited by Du Jiwen and Xi Wuyi, China Social Sciences Press, 2010, p. 216.

③ 任继愈：宣传无神论，发扬科学精神，建设社会主义新文化，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216页。

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