2014 Frontier Report on Scientific Atheism Research

The positioning of the China Atheism Society is that of an academic organization. As a home for scholars, promoting academic research is our primary responsibility. Academic research must strive for innovation and cannot rehash old ideas. I will briefly report to you on the current development of research in the discipline of scientific atheism, providing some information for everyone’s scientific work.

中国无神论学会的定位是学术性团体。作为学者之家，推动学术研究是我们主要的职责。学术研究要努力创新，不能炒冷饭。我向各位简要通报，当前科学无神论学科研究的发展概况，为大家的科研工作提供一些资讯。

Tracking the frontier dynamics of disciplinary research is a foundational task for discipline construction. Today, our frontier report on scientific atheism research is based on the content of the chapter on scientific atheism in the 2015 edition of the Marxist Yearbook’s disciplinary research, summarizing the research achievements of the entire year of 2014. The scholars participating in the writing of this chapter include Professor Xi Wuyi, Dr. Huang Yanhong, and Dr. Han Qi. This chapter is approximately 30,000 characters and is currently undergoing keyword indexing editing; it will be officially published at the end of the year.

跟踪学科研究前沿动态是学科建设的基础性工作。今天，我们的科学无神论研究前沿报告，是根据2015年马年鉴学科研究中科学无神论一章的内容，概述2014年全年的研究成果。参加本章编写的学者有习五一教授、黄艳红博士和韩琪博士。本章大约有3万字，正在编辑主题词检索，将于年底正式出版。

The disciplinary research reports in the Marxist Yearbook typically include: academic activities, research projects, book introductions, paper abstracts, and so on. Due to time constraints, I can only briefly introduce important academic works and academic papers.

马年鉴的学科研究报告通常包括：学术活动、科研项目、著作简介、论文摘要等等。由于时间的限制，我只能简要地介绍重要学术著作和学术论文。

I. Academic Works

一、学术著作

1. *The Collected Works of Ren Jiyu*, ten volumes. *The Collected Works of Ren Jiyu* (complete in ten volumes) was published by the National Library of China Publishing House in December 2014. The complete set comprises ten books, nearly 4 million characters. Due to its significant academic value and historical material value, this work received funding from the National Publication Foundation in 2014.

1.《任继愈文集》十卷本《任继愈文集》（全十卷）由国家图书馆出版社于2014年12月出版。全书10册，近400万字。因其本身具备的重要学术价值和史料价值，该书获得2014年国家出版基金资助。

Mr. Ren Jiyu can be called a generation’s academic master; he was a renowned 20th-century Chinese philosopher, religious scholar, and historian, and the founder and pioneer of Marxist religious studies in China. Mr. Ren Jiyu served as the director of the National Library of China for nearly twenty years and was a banner figure in China’s library field. He organized and led the largest-scale compilation and publication of traditional cultural materials in China, personally presiding over national key cultural projects such as the *Chinese Buddhist Canon*, the *Chinese Classics Collection*, the revision project of the punctuated edition of the *Twenty-Four Histories* and the *Draft Qing History*, the Chinese Rare Books Reproduction Project, and the *Dunhuang Manuscripts Collected by the National Library of China*. Mr. Ren Jiyu devoted his life’s efforts to inheriting and promoting the excellent traditional culture of the Chinese nation, achieving remarkable success, and continued writing tirelessly even in his later years.

任继愈先生堪称一代学术宗师，是20世纪中国著名的哲学家、宗教学家和历史学家，是中国马克思主义宗教学的开创者和奠基人。任继愈先生担任国家图书馆馆长近二十年，是中国图书馆界的一面旗帜。他组织和领导了我国最大规模的传统文化资料整理出版工作，亲自主持了《中华大藏经》、《中华大典》、点校本《二十四史》及《清史稿》修订工程、中华再造善本工程、《国家图书馆藏敦煌遗书》等等国家重点文化工程。任继愈先生为传承弘扬中华民族优秀传统文化贡献了毕生心血，成就斐然，直到晚年仍笔耕不辍。

The compilation of *The Collected Works of Ren Jiyu* began in 2010, with the main editorial work undertaken by a team of scholars led by Professor Li Shen. The collection gathers approximately 600 articles of various types, divided into eight sections: the first section is research on religious studies and scientific atheism, including parts on religious studies and scientific atheism; the second section is research on the history of Chinese philosophy, including six parts: essays on the history of Chinese philosophy, the relationship between heaven and man, Mozi and Mohism, Han Fei, papers, and prefaces, introductions, and excerpts from edited works; the third section is Buddhist studies; the fourth section is Confucian studies; the fifth section is Daoist studies; the sixth section is on the collation of ancient texts; the seventh section is historical research, including four parts: general discussions, discussions on ancient history, discussions on modern and contemporary history, and specialized discussions; the eighth section is miscellaneous works, including six parts: social science commentary, social life commentary, cultural education commentary, library and publishing industry commentary, reminiscences, and autobiographical pieces. The publication remarks written by Professor Du Jiwen are a very fine academic paper; I recommend everyone read them.

《任继愈文集》编纂始于2010年，由李申教授为首的学者团队承担主要编辑工作。文集收集各类文章总计约600篇，将这些文章分为八编：第一编为宗教学与科学无神论研究，包括宗教学、科学无神论两部分；第二编为中国哲学史研究，包括中国哲学史论、天人之际、墨子与墨家、韩非、论文、主编书序书绪书抄六部分；第三编为佛教研究；第四编为儒教研究；第五编为道教研究；第六编为论古籍整理；第七编为史学研究，包括通论、古代史论、近现代史论、专论四部分；第八编为杂著，包括社会科学评论、社会生活评论、文化教育评论、图书馆与出版业评论、念旧篇、自述篇六部分。杜继文教授撰写的出版感言，是一篇非常精彩的学术论文，推荐各位阅读。

The publication of this collection not only organizes and summarizes Mr. Ren Jiyu’s lifelong academic thought and research achievements but also provides systematic reference materials for future generations to study and learn from his thought. Mr. Ren Jiyu’s diligent and rigorous scholarly spirit and his patriotic and dedicated spirit of devotion will be passed down from generation to generation.

该文集的出版，不仅将任继愈先生一生的学术思想和研究成果进行整理和总结，为后人学习与研究其思想提供了系统的参考资料。任继愈先生勤奋严谨的治学精神、爱国敬业的奉献精神将代代相传。

2. *Collected Essays on Science and Atheism* — As one of the thematic collections of academicians of the Chinese Academy of Social Sciences, published by China Social Sciences Press in May 2014. The author, Professor Du Jiwen, has long served as the editor-in-chief of the journal *Science and Atheism*. This book is a collection of 42 self-selected essays and miscellaneous writings by the author. The main content includes: exposure of cults and criticism of special human body functions, promoting the scientific spirit; examination of “cultural evangelism” and concern over “religious infiltration,” along with related legal and regulatory issues; and exploration of Marxist religious theory and religious issues centered on scientific atheism and freedom of religious belief. The author points out: “Establishing atheism as an independent discipline is a special need of our current country and era, and is a social responsibility that must be shouldered.” Du Jiwen: *Preface*, *Collected Essays on Science and Atheism*, China Social Sciences Press, May 2014 edition, p. 3. Atheism is a product of labor and human self-consciousness, and a result of human civilization and thought. China’s humanist tradition and atheist spirit have a long history. In social and cultural life, it is not the divine that is fundamental, but the human; in social and political life, the ruler is light, and the people are valued. China’s humanist concept has become the internal driving force for the continuous vitality of the Chinese nation. Scientific atheism is not only a worldview and mode of thinking but also an attitude toward life and a way of living. Scientific atheism is the cornerstone and starting point of Marxist religious theory and is closely related to the scientific socialist movement. Adhering to scientific atheism cannot avoid analyzing and criticizing theism; it is an inherent meaning of adhering to Marxism. The history of modern world development shows that “religious belief has continuously retreated from a social and political existence to a field of private free choice.” Certain authoritative figures in the current field of religious studies propose building a “faith China” in contemporary China, “making religion a political force,” which is moving against the direction of historical development. “Prosperity and strength” occupy the first place among the “core socialist values,” bearing the spiritual pursuit of the Chinese nation. “When science and technology prosper, the nation prospers; when science and technology are strong, the nation is strong”—this is the general trend of the historical development of human society.

2.《科学与无神论文集》——作为中国社科院学部委员专题文集之一，由中国社科出版社于2014年5月出版。作者杜继文教授长期担任《科学与无神论》杂志的主编。本书由作者自选42篇论文和随笔汇编成集。主要内容包括：对邪教的揭露和对人体特异功能的批评，弘扬科学精神；对“文化传教”的审视和“宗教渗透”的关切以及相关的法律法规问题；以科学无神论与宗教信仰自由为核心的马克思主义宗教理论和宗教问题的探讨。作者指出：“将无神论作为一个独立的学科构建成型，是我们当前这个国家和这个时代的特殊需要，是必须担当的社会责任。”杜继文：《自序》，《科学与无神论文集》，中国社会科学出版社2014年5月版，第3页。无神论是劳动和人性自觉的产物，是人类文明和思考的成果。中国的人文主义传统和无神论精神渊源流长。在社会文化生活中，不是神为本，而是人为本；在社会政治生活中，君为轻，民为贵。中国的人本主义理念成为中华民族生生不息的内在原动力。科学无神论不仅是一种世界观和思维方式，而且也是一种人生态度和生活方式。科学无神论是马克思主义宗教理论的基石和起点，与科学社会主义运动密切相关。坚持科学无神论不能不分析、批评有神论，是坚持马克思主义的题中之义。近现代世界发展的历史表明，“宗教信仰从一种社会政治的存在，不断地退回私人自由选择的领域。”当前宗教研究领域中某些权威人士，提出在当代中国构筑“信仰中国”，“使宗教作为政治力量”，是逆历史发展的方向而动。“富强”居社会主义“核心价值观”的首位，它承载着中华民族的精神追求。“科技兴，则民族兴，科技强，则国家强”，这是人类社会历史发展的大趋势。

3. *Collected Essays on the History of Chinese Atheism* (First Series) was published in March 2014 by Jiangsu People’s Publishing House. This series is edited by Wang Yousan and Xu Xiaoyue, and includes six works: Wang Yousan’s *Collected Essays on the History of Chinese Atheism*, Xu Chang’an and Liu Guangyu’s *Confucianism and Chinese Atheism*, Wang Yueqing and Liang Xuning’s *Atheism and Chinese Buddhism*, Chen Lin’s *Chinese Atheism and Politics*, Su Nan’s *Wang Yousan and the Study of Chinese Atheism*, and Ding Yu’s *A Comparative Study of Chinese and Western Atheism*. These works explore the concepts, categories, and propositions of Chinese atheist thought; the object and task of the history of Chinese atheism; the center of the struggle between atheism and theism, its stages of development, and the laws of change in its rise and fall; as well as the fine traditions and basic experiences of atheism’s anti-theological struggle, examining and uncovering the meaning and value of Chinese atheist thought from various aspects. The authors believe that “only by confirming and elucidating that Chinese atheist thought is a manifestation of the essence of the entire excellent traditional Chinese culture can Chinese atheism reveal its own meaning and value. The value orientation of traditional Chinese culture emphasizing ‘illuminating the mind and nature’ and the mode of thinking prioritizing ‘unifying heaven and man’ both take ‘atheism’ as their essential characteristic.” Wang Yousan, Xu Xiaoyue: “Atheism: An Important Characteristic of Traditional Chinese Culture,” Preface to the *Collected Essays on the History of Chinese Atheism*, p. 38, Jiangsu People’s Publishing House, 2014 edition. The many spirits revealed by Chinese atheism are also the excellent spirits of traditional Chinese culture. “Atheism” is a way of life that treats people humanely and is happy; this is the spirit that traditional Chinese culture, Marxism, and socialism with Chinese characteristics jointly seek to reveal. Atheism ultimately points to — “truth, goodness, and beauty.” Objectively speaking, the concept propounded by the authors, namely: “Confucianism, Daoism, and Buddhism, which constitute the main body of traditional Chinese culture, are all oriented toward ‘atheism’ in their ideological essence,” is quite controversial. However, in the face of current trends such as the “religious fever” and “national studies fever,” the authors of this series have produced a series of monographs on the study of Chinese atheism, which is worth recommending.

3.《中国无神论史论丛》（第一辑）于2014年3月由江苏人民出版社出版。该论丛由王友三、徐小跃主编，包括六本著作，分别为：王友三著《中国无神论史论集》，徐长安、刘光育著《儒学与中国无神论》，王月清、梁徐宁著《无神论与中国佛学》，陈林著《中国无神论与政治》，苏南著《王友三与中国无神论研究》，丁郁著《中西无神论比较研究》。这些著作探讨中国无神论思想的概念、范畴和命题，中国无神论史的对象和任务，无神论与有神论斗争的中心、发展阶段和起伏消长的变化规律,以及无神论反神学斗争的优良传统和基本经验等，从各个方面审视、发掘中国无神论思想的意义和价值。作者认为，“只有确证和阐明中国无神论思想是整个中国传统文化精华的表征，才能使中国无神论彰显其自身的意义和价值。中国传统文化重‘明心性’的价值取向和主‘一天人’的思维方式皆是以‘无神’为其本质特征的。”王友三、徐小跃：《无神：中国传统文化的重要特征》，《中国无神论史丛书》序言，第38页，江苏人民出版社2014年版。 中国无神论所昭示的诸多精神亦是中国传统文化的优秀精神。“无神”是符合人性地对待且是幸福的生活方式，这是中国传统文化、马克思主义和中国特色社会主义所欲共同昭示的精神。无神论最终指向的乃是——“真善美”。客观地评价，作者楬橥的理念，即：“构成中国传统文化主体的儒道佛，就其思想实质皆是取向‘无神’”，颇具争议。然而，面对当今“宗教热”、“国学热”等潮流，论丛作者们撰写出中国无神论研究的系列专著，值得推荐。

4. Richard Dawkins, *The Blind Watchmaker*, translated by Wang Daohuan, was published by CITIC Press in 2014. This book is the most classic work by this contemporary Western atheist scholar after his famous *The Selfish Gene*, and it won the Royal Society of Literature's Best Non-Fiction Book Award and the *Los Angeles Times* Literary Prize. The word "watchmaker" in the title is a metaphor for living organisms, emphasizing that the structure and functional mechanisms of organisms are both complex and ingenious, while the "blind watchmaker" metaphorically refers to unconscious natural selection. Through a large number of biological examples, the author comprehensively reveals the accurate connotation of Darwin's theory of evolution and clarifies various misunderstandings and distortions of it. He points out that biological evolution is by no means a completely random "single-step" selection, but a "cumulative" non-random selection. Complex and exquisite organisms originate from a cumulative gradual process, each step of which is very simple relative to the previous step, and taking each step depends entirely on chance, but the entire continuous sequence of steps is not a random process. What determines this "cumulative" selection process are natural selection factors such as the "arms race" and "sexual selection" among species for survival. Apart from "any condition that can enhance the chance of survival," natural selection has no goal, nor does it have a final perfect model as a standard. The author forcefully refutes various criticisms from Lamarckism, neutral theory, mutation theory, and especially creationism, convincingly explaining that "slow, gradual, cumulative natural selection is the ultimate explanation for our existence," and that Darwin's theory of evolution provides the only satisfactory explanation for the existence of living beings, being a natural truth that is "not only unprecedented but also unsurpassed" in scientific discovery. As an orthodox introductory book on evolution, this work provides a good starting point for accurately understanding the connotation and significance of evolutionary theory. Against the backdrop of some domestic scholars vigorously promoting "intelligent design theory," the publication of the Chinese translation of this book has practical significance.

4.理查德·道金斯（Richard Dawkins）著、王道还译，《盲眼钟表匠》于2014年由中信出版社出版。本书是这位当代西方无神论学者继其名作《自私的基因》之后最为经典的作品，曾获得英国皇家文学学会非小说类最佳书奖与美国《洛杉矶时报》文学奖。书名中的“钟表”一词是生物的隐喻，强调生物的构造与功能机制既复杂又巧妙，而“盲眼钟表匠”则喻指无意识的自然选择。作者通过大量生物学例证，完整全面地揭示达尔文进化论准确内涵，澄清对进化论的种种误解与歪曲。他指出，生物进化决不是完全随机的“单步骤”选择，而是“累计”的非随机选择。复杂优美的生物源自一个累积的渐变过程，这个过程的每一步骤相对于前一步骤都非常简单，跨出去全凭机缘，但是整串连续步骤却不是随机过程。决定这个“累计”选择过程的就是物种间生存的“军备竞赛”与“性择”等自然选择因素。除了“任何能增进生存机会的条件”外，自然选择没有任何目标，也没有最终的完美模样作为标准。作者有力地回击了来自拉马克理论、中性论、突变论特别是创造论的种种责难，令人信服地说明：“缓慢、渐进、累积的天择是我们存在的终极解释”，达尔文演化论为生物存在提供唯一令人满意的解释，是科学发现中“不仅空前，而且绝后”的自然真理。作为正宗的进化论入门书，本书为准确地理解演化论的内涵与意义提供很好的起点。在国内某些学者大力推荐“智能设计论”的背景下，本书中译本的出版具有现实意义。

II. Important Academic Papers

二、重要学术论文

Since the 18th National Congress of the CPC, the Party Central Committee with Xi Jinping as General Secretary has made strategic arrangements to strengthen ideological work and maintain the Party's advanced nature and purity. Comrade Xi Jinping, from the height of whether ideals and convictions are firm and whether political reliability is assured, has sharply criticized some cadres who do not believe in Marxism-Leninism but in ghosts and gods, seeking spiritual sustenance from feudal superstition, being keen on fortune-telling, physiognomy, burning incense and worshipping Buddha, and "consulting the gods" when encountering problems; he has demanded the strengthening and implementation of leadership responsibility for ideological work to ensure that mainstream thought and public opinion occupy the ideological battlefield. With the continuous strengthening of the construction of the socialist ideological field, the voice of scientific atheism is gradually rising in society, and the discourse of scientific atheism is gradually increasing in the field of academic research. Looking back, from 2010 to 2013, nearly 70% of the papers in the research review of this discipline came from a single journal, *Science and Atheism*, which is the only professional academic journal in this discipline. In this year's discipline review, papers from outside *Science and Atheism* account for about 60%. It can be seen that in the field of academic research, the voice of scientific atheism is increasing.

党的十八大以来，以习近平为总书记的党中央对加强意识形态工作，保持党的先进性、纯洁性做出战略部署。习近平同志从理想信念是否坚定、政治上是否可靠的高度，对有的干部不信马列信鬼神，从封建迷信中寻找精神寄托，热衷于算命看相、烧香拜佛，遇事“问计于神”，提出尖锐批评；要求强化和落实意识形态工作的领导责任，确保主流思想和舆论占领意识形态阵地。随着社会主义意识形态领域建设的不断加强，科学无神论的声音在社会中逐步抬头，科学无神论的话语在学术研究领域逐步增多。回顾以往，从2010年到2013年，本学科研究综述的论文，有将近70%来自《科学与无神论》一种刊物，这是本学科唯一的专业学术刊物。在今年的学科综述中，来自《科学与无神论》刊物以外的论文约占60%。可见，在学术研究领域，科学无神论的声音越来越多。

In 2014, the research achievements in the discipline of scientific atheism can be summarized into six themes, namely: theoretical research on scientific atheism; research on scientific atheism and religion; resisting religious infiltration and curbing religious extremist thought; research on science and religion; research on destructive cults (evil cults); and propaganda and education work on scientific atheism.

2014年，科学无神论学科的研究成果可以归纳为六个专题，即：科学无神论理论研究；科学无神论与宗教研究；抵御宗教渗透，遏制宗教极端思想；科学与宗教研究；破坏性膜拜团体（邪教）研究；科学无神论宣传教育工作。

(I) Theoretical Research on Scientific Atheism

（一）科学无神论理论研究

1. Research on Marxist Atheism

1.马克思主义无神论研究

Marxist atheism is the advanced form of scientific atheism. Strengthening research on Marxist atheism is a fundamental task in building a theoretical system of scientific atheism with Chinese characteristics.

马克思主义无神论是科学无神论的高级形态。加强马克思主义无神论研究是建设中国特色的科学无神论理论体系中的基础性工作。

Tian Xinming, a researcher and former director of the Social Science Research Center of the Ministry of Education, points out that the Marxist view of religion is a thoroughly atheistic view of religion, and adhering to atheism is precisely the proper meaning of adhering to the Marxist view of religion. The truth and value of Marxist religious research are highly unified. In religious research, adhering to truth requires adhering to atheism. Communists both respect the freedom of religious believers and religious masses to believe in religion and hold fast to the ideological position of atheism, propagating atheism to the broad masses of non-believers. This is precisely the scientific attitude of seeking truth from facts to safeguard the fundamental interests of the vast majority of the Chinese people. Tian Xinming, "Marxist Religious Research Must Adhere to the Atheist Stance—Commemorating the 50th Anniversary of Mao Zedong's Instruction on Strengthening Research on Religious Issues," *Marxist Studies*, Issue 3, 2014.

教育部社会科学研究中心原主任田心铭研究员指出，马克思主义的宗教观是彻底无神论的宗教观，坚持无神论即是坚持马克思主义宗教观的题中应有之义。马克思主义宗教研究的真理性和价值是高度统一的。在宗教研究中坚持真理，必须坚持无神论。共产党人既尊重宗教徒和信教群众信仰宗教的自由，又坚守无神论的思想阵地，面向广大的不信教群众宣传无神论，这正是以实事求是的科学态度维护中国最广大人民的根本利益。田心铭：《马克思主义的宗教研究必须坚持无神论立场——纪念毛泽东关于加强宗教问题研究的批示50周年》，《马克思主义研究》2014年第3期。

2. The Contemporary Value of Scientific Atheism

2.科学无神论的当代价值

Professor Du Jiwen, former director of the Institute of World Religions at the Chinese Academy of Social Sciences, points out that there are several popular sayings regarding the judgment of China's current religious situation, such as the "faith crisis" or "faith desert" theory, whose proponents mostly have a Christian background, later followed by some New Confucians; the "religious integration" theory, which holds that Chinese traditional culture needs to introduce Christianity for fundamental transformation; the "faith China" theory, which advocates excavating China's rich religious resources and organizing them into a religious power to unite all religious forces from various countries and nations globally; and the "religious rebound" theory, the "suppressing evil cults" theory, the "keeping pace with the times" theory, and so on. None of these theories specify the concrete connotation and extension of their "religion"; they vaguely peddle it without daring to speak directly, which is a trend we need to be particularly vigilant about. Besides the problems brought about by social transformation that make religion appear prosperous, there is also an important external factor: the three-dimensional religious infiltration imposed on us by the West, among which Christian infiltration bears the brunt, and the religious views carrying Western values and political tendencies are more deceptive. However, the Party Central Committee has always been clear in its direction of upholding and developing socialism with Chinese characteristics and has consistently supported the research and propaganda education of atheism. The reason for the above chaotic understandings is that the national *Constitution* has not been strictly followed, and the Party's *Document No. 19* has been marginalized from its guiding position. This would require religion to transcend its faith-based role and play a social public function, showing a tendency toward the politicization of religion. Therefore, for the state, religion is not entirely a private matter; it is necessary to enhance the state's ability to master and manage religious activities. Only when religion returns to its faith-based role, and all citizens, whether believers or non-believers, achieve national identity, constitutional identity, and legal equality, can forces be mobilized to develop productive forces, promote ethnic unity, and create conditions for realizing the "Chinese Dream" of the great rejuvenation of the Chinese nation. Du Jiwen, "The Strategic Significance of Mao Zedong's 'Strengthening Research on Religious Issues'," *Science and Atheism*, Issue 2, 2014.

中国社会科学院世界宗教研究所原所长杜继文教授指出，对我国目前宗教形势的判断有几种流行的说法，如“信仰危机”或“信仰荒漠”论，此类论者，多有基督教的背景，后来也有新儒家类的跟进；“宗教融贯”论，即中国的传统文化需要引进基督教进行根本的改造；“信仰中国”论，即要挖掘中国丰富的宗教资源，组织起来构成一个宗教大国从而凝聚全球各个国家、民族的所有宗教力量于一身；还有“宗教反弹”说、“抑制邪教”说、“与时俱进”说，等等。所有这些论调都没有指明其“宗教”具体内涵和外延是什么；朦胧模糊地兜售而又不敢直言，这是一种我们特别需要警惕的趋向。我国除了社会转型带来的问题促使宗教显得兴旺之外，还有一个重要的外因，即西方对我们实行的立体式的宗教渗透，其中基督教渗透首当其冲，它所承载的西方价值观和政治趋向的宗教观更具有欺骗性。然而，党中央在坚持和发展中国特色社会主义的方向上始终是明确的，并一贯支持无神论的研究和宣传教育。之所以会有以上混乱的认识产生，是因为国家《宪法》没有得到严格遵循，党的《19号文件》被淡出指导地位。这样就会要求宗教超越信仰本位而发挥社会公共作用，显示出宗教政治化的倾向。因此，对国家而言，宗教不完全是私人的事情，要提高国家掌握主导和管理宗教活动的能力。只有宗教回归其信仰本位，不论信教和不信教的全体公民都达到国家认同、宪法认同、法律平等，才能调动各方力量发展生产力，促进民族团结，为实现中华民族复兴的“中国梦”创造条件。杜继文：《毛泽东关于〈加强宗教问题的研究〉的战略意义》，《科学与无神论》2014年第2期。

Professor Xi Wuyi, Director of the Center for the Study of Science and Atheism at the Chinese Academy of Social Sciences, points out that Mao Zedong’s important instruction on “Strengthening Research on Religious Issues” raised the importance of studying religious issues from an international strategic perspective. Ren Jiyu summarized the spirit of Chairman Mao’s instruction as “studying religion, criticizing theology,” thereby becoming the founder of contemporary Marxist religious studies in China. Adhering to this academic paradigm has strategic guiding significance for our current development of Marxist religious studies, namely that religious research must be in the hands of Marxists, must adhere to the guidance of historical materialism in studying religion, and must criticize religious theology when studying religion. However, in recent years, the “academic theology” paradigm proposed in the field of religious studies has formed a sharp challenge to the “critical theology” paradigm. Some scholars who claim to study the Marxist view of religion never even mention scientific atheism. This is a dangerous tendency. Scientific atheism is the most fundamental cornerstone of the edifice of Marxist theory, and its materialist worldview and positive outlook on life occupy an important position in the core socialist values. Strengthening the disciplinary construction of scientific atheism is also an important component of the current work of resisting foreign religious infiltration and preventing campus proselytization. As an important component of Marxist religious theory and socialist ideology, the role of scientific atheism cannot be ignored. Xi Wuyi: “The Contemporary Value of Mao Zedong’s ‘Strengthening Research on Religious Issues’,” *Science and Atheism*, 2014, No. 6.

中国社会科学院科学与无神论研究中心主任习五一教授指出，毛泽东关于《加强宗教问题的研究》的重要批示从国际战略角度提出研究宗教问题的重要性。任继愈将毛主席的批示精神概括为“研究宗教、批判神学”，从而成为当代中国马克思主义宗教学的奠基者。坚持这一学术范式对于我们当前发展马克思主义宗教学具有战略性的指导意义，即宗教研究要掌握在马克思主义者手中，要坚持用历史唯物主义为指导研究宗教，研究宗教要批判宗教神学。然而，近些年来，宗教研究领域提出的“学术神学”范式形成了对“批判神学”范式的鲜明挑战。某些号称研究马克思主义宗教观的学者，更是绝口不提科学无神论。这是一种危险的倾向。科学无神论是马克思主义理论大厦最底层的基石，其唯物主义世界观和积极的人生观更在社会主义核心价值体系中占有重要的地位。加强科学无神论的学科建设，更是当前抵御境外宗教渗透和防范校园传教工作的重要组成部分。作为马克思主义宗教理论和社会主义意识形态的重要组成部分，科学无神论的作用不可忽视。习五一：《毛泽东关于〈加强宗教问题的研究〉的当代价值》，《科学与无神论》2014年第6期。

3. Research on International Atheist Thought

3．国际无神论思想研究

Studying Western atheist thought is an important field in the disciplinary construction of scientific atheism. Currently, domestic academia has begun to invest effort in translating and introducing important works by Western atheist scholars, paying attention to the trends of atheist thought and the development of atheists in international society.

研究西方无神论思想是科学无神论学科建设中重要的领域。目前，国内学术界已经开始投入精力翻译介绍重要的西方无神论学者的论著，关注国际社会无神论思潮和无神论者发展趋势。

Dr. Han Qi of the Center for the Study of Science and Atheism at the Chinese Academy of Social Sciences points out that atheism can be divided into positive atheism and negative atheism. The naturalist philosophical tradition of the classical era is the “source and living water” of atheist thought. Atheist thought manifests differently in different eras and is rich in content. We should clarify the relationships between atheism and deism, pantheism, and agnosticism, and study various rich phenomena of non-belief in connection with one another. Atheist thought in Chinese history mainly takes the form of opposing the mandate of heaven, denying ghosts and gods, and opposing secular superstition; it differs considerably from Western atheist thought in both connotation and extension. When we engage in research on scientific atheism, we must consider both the Western tradition and the characteristics of atheist thought in Chinese culture. Han Qi: “The Enlightenment of the Development of Western Atheist Thought,” *Science and Atheism*, 2014, No. 6.

中国社会科学院科学与无神论研究中心韩琪博士指出，无神论可以分为积极的无神论和消极的无神论。古典时代的自然主义哲学传统是无神论思想的“源头活水”。无神论思想在不同的时代有着不同的表现，内容丰富。我们应当厘清无神论与自然神论、泛神论以及不可知论之间的关系，将各种丰富的非信仰现象联系起来进行研究。中国历史上的无神论思想主要以反天命、无鬼神、反对世俗迷信为主要内容，它与西方无神论思想在内涵以及外延上都存在较大的差异。我们从事科学无神论的研究，既要考虑西方传统，又要兼顾中国文化中无神论思想的特色。韩琪：《西方无神论思想发展的启示》，《科学与无神论》2014年第6期。

Associate Professor Wang Zhen of the Central Institute of Socialism introduces the atheist thought of Max Stirner, the main representative philosopher of the Young Hegelians in 19th-century Germany, in his work *The Ego and Its Own*. Stirner’s main work is *The Ego and Its Own*. He not only criticizes Hegel’s speculative philosophy and Christianity but also directs his critique at Feuerbach, B. Bauer, and others who were critics of speculative philosophy, putting forward a distinctive philosophical and social ideological system. He says that the liberation Feuerbach strives to achieve is still liberation in a theological sense; yet before man, God sinks into oblivion. Wang Zhen: “Max Stirner’s *The Ego and Its Own*,” *Science and Atheism*, 2014, No. 6.

中央社会主义学院王珍副教授介绍19世纪德国青年黑格尔派的主要代表哲学家麦克斯·施蒂纳的《唯一者及其所有物》的无神论思想。施蒂纳的主要著作就是《唯一者及其所有物》。他不仅批判黑格尔的思辨哲学，批判基督教，还把批判矛头对准作为思辨哲学批判者的费尔巴哈、布·鲍威尔等人，提出独树一帜的哲学和社会思想体系。他说，费尔巴哈努力达到的解放仍然是神学意义上的解放；然而在人面前，神沉没了。王珍：《麦克斯·施蒂纳〈唯一者及其所有物〉》，《科学与无神论》2014年第6期。

Dr. Yang Junfeng of the Center for the Study of Science and Atheism at the Chinese Academy of Social Sciences introduces the atheist thought of Gavin Hyman. Hyman discusses the emergence and development of atheism in modern history and thought, analyzes the concept of God that modern atheism targets, and the relationship between modern atheism and the forms of theism. Modern atheism is naturally related to modernity, their fates intertwined. Modernity seems inevitably to culminate in atheism. Then, today, when the “end of modernity” is widely proclaimed, atheism cannot remain entirely unaffected. Gavin Hyman, trans. Yang Junfeng: “Atheism in Modern History,” *Science and Atheism*, 2014, No. 1.

中国社会科学院科学与无神论研究中心杨俊峰博士介绍加文·海曼的无神论思想。海曼论述无神论在现代历史与思想中的产生与发展，分析现代无神论所针对的上帝概念，以及现代无神论与有神论形态的关系。现代无神论与现代性天然相关，命运相连。现代性似乎必定在无神论中达到顶峰。那么，在“现代性的终结”被广为宣告的今天，无神论不会丝毫不受影响。加文·海曼著、杨俊峰译：《现代历史中的无神论》，《科学与无神论》2014年第1期。

Ms. Sun Qian of the China Association for Science and Technology introduces the essay collection *Science and Religion: Can They Be Reconciled?* edited by Paul Kurtz. This collection is drawn from the magazine *Skeptical Inquirer* of the Center for Inquiry International. In the preface, Kurtz points out that there is a conflict in the relationship between science and religion, and that religion should be scientifically explored and questioned. The topics discussed in the book include: the relationship between the universe and God, “intelligent design,” the conflictual relationship between science and religion, science and morality, scientific investigation of supernatural phenomena, and why people believe in religion. Cosmological scientists deny that modern cosmology provides evidence for the existence of God. The mainstream of the American scientific community also takes a negative stance toward “intelligent design theory,” considering it not science but a religious belief. Regarding science and morality, conflict theorists argue that moral concepts are not exclusive to the religious sphere; the basis of moral judgment should also be factual truth rather than relying on religious dogma or precepts; science reveals truth and can therefore provide a reliable basis for moral judgment. Several typical modern “supernatural” phenomena, such as “afterlife communication,” “near-death experiences,” “the efficacy of prayer,” “the Shroud of Turin,” and “the existence of the soul,” not only deviate from naturalism, the foundation of science, but also violate basic scientific methods and knowledge. Science is fully capable of examining matters in the spiritual or religious realm. The return of “spiritualism” shows that the promotion of scientific rationality still has a long way to go. As for why people believe or do not believe in religion, the book uses knowledge from the natural and social sciences, analyzing and explaining the origins, various manifestations, and effects of religious belief from multiple disciplinary perspectives including epistemology, sociocultural evolutionism, sociobiology, psychology, and neurology, demonstrating that science should and can examine the issue of religious belief, thereby admonishing people to adopt a scientific and rational attitude toward religious belief, without blindly following or credulously accepting it. Sun Qian: “Who Should Become the Cornerstone and Dominant Force of Modern Civilization? — Review of *Science and Religion: Can They Be Reconciled?* (Parts 1, 2, 3, 4a, 4b, 5, 6a, 6b),” serialized in *Science and Atheism*, 2013, Nos. 2, 3, 4, 5, 6; 2014, Nos. 1, 2, 3, 5, 6.

中国科协孙倩女士介绍保罗·库尔茨(Paul Kurtz)主编的《科学与宗教：它们可以调和吗？》论文集。这部文集选自国际探索中心的杂志《怀疑的探索者》（Skeptical Inquirier)。库尔茨在序言中指出，科学与宗教的关系存在冲突，应当对宗教进行科学探索与质疑。该书讨论的议题有：宇宙与上帝的关系问题、“智能设计论”、科学与宗教的冲突关系、科学与道德、对超自然现象的科学调查以及人们为什么信仰宗教等。宇宙科学家否定现代宇宙学为上帝存在提供证据说。美国科学界主流也对“智能设计论”持否定态度，认为它不是科学而是一种宗教信仰。关于科学与道德，冲突论者认为，道德观念并非专属于宗教领域，道德判断的基础也应该是事实真相而非依靠宗教教条或戒律；科学揭示真相，因而能够为道德判断提供可靠的依据。现代流行的几种典型的“超自然”现象，如“后世沟通”、“濒死体验”、“祈祷效果”、“都灵裹尸布”、“灵魂存在”等，它们不仅背离作为科学基础的自然主义，而且也违背基本的科学方法和知识。科学完全能够检验精神领域或宗教领域的事情。“唯灵论”的回归显示出科学理性的宣传仍然任重道远。而对于人们为什么信仰或不信仰宗教，该书运用自然科学和社会科学知识，从认识论、社会文化进化论、社会生物论、心理学、神经学等多个学科角度，对宗教信仰的渊源、种种表现及其作用进行分析和解释，表明科学应该和能够对宗教信仰问题进行考察，从而告诫人们对宗教信仰可以采取科学理性的态度，不必盲从轻信。孙倩：《谁该成为现代文明的基石和主导——〈科学与宗教：它们可以调和吗？〉评述（一）、（二）、（三）、（四上）、（四下）、（五）、（六上）、（六下）》，连载于《科学与无神论》2013年第2期、第3期、第4期、第5期、第6期、2014年第1期、第2期、第3期、第5期、第6期。

(2) Scientific Atheism and Religious Studies

（二）科学无神论与宗教研究

1. Research on Marxist Religious Studies

1.马克思主义宗教学研究

Professor Du Jiwen, in an interview with *Marxist Studies*, pointed out that “research on religion” urgently needs to “bring order out of chaos,” and “critique of theology” must be “made up for.” Subsequently, the views in this interview were criticized in an article by a certain scholar. In response, he wrote a rebuttal stating that, overall, regarding Mao Zedong’s instruction to “research religion,” the mainstream in the research field has achieved this, while the countercurrent has turned “research” into “propaganda,” hence the need to “bring order out of chaos” to restore the original appearance of religious studies. As for Mao Zedong’s instruction to “critique theology,” this has basically not been done; on the contrary, “constructing theology” is prevalent, so it is “necessary to make up for it” in order to maintain the dominance of scientific rationality. We cannot interpret freedom of religious belief as religious anarchism. We cannot replace the guidance of Marxism with the guidance of a “Marxist view of religion”; such a substitution is dangerous, not only severing the integrity of Marxism but also easily shifting direction in practice, interfering with or even obstructing the overall situation of the Party and the state. “Religious studies” should apply Marxist positions, viewpoints, and methods to conduct scientific research on religious issues, rather than completely adopting Western methods of “religious studies.” Regarding Chairman Mao’s “critique of theology,” some understand it as synonymous with “research on theology,” which is entirely different. As for “academic theology,” first, there is simply no “atheist” theology; second, Chinese-language theology or academic theology avoids discussing “whether God exists” and refuses to distinguish the “truth or falsehood” of belief in God, which is very strange; the reasons for believing that “academic theology” needs to be constructed in contemporary China are untenable, while the “extra-ecclesiastical” character of academic theology is questionable. In the past 20 years, a rather powerful hegemonic force has emerged in the field of “religious studies” in our country, with atheism being comprehensively besieged; among the “authorities” and “experts” in this field, one is not allowed to hold differing opinions, otherwise it becomes a matter of irreconcilable enmity, with various means of counterattack, which is very frightening. Du Jiwen, “What ‘View of Religion’ and ‘Religious Studies’? Also on ‘Academic Theology’—A Response to ‘Scientifically Study the Marxist View of Religion and Develop Chinese Religious Studies’,” *Marxist Studies* 2014, no. 3.

杜继文教授在接受《马克思主义研究》采访时指出，“研究宗教”亟须拨乱反正，“批判神学”必须开展补课。随后，该访谈的观点受到某位学者撰文批判。对此，他撰文回应指出，总体而论，毛泽东批示的“研究宗教”，研究领域的主流做到了，逆流则把“研究”改成了“宣传”，所以要“拨乱反正”，以恢复宗教研究的本来面貌；而对于毛泽东批示的“批判神学”则基本没有做，相反，“构建神学”大行其道，所以“必须开展补课”，以维护科学理性的主导。我们不能把宗教信仰自由解释成宗教无政府主义。不能以“马克思主义宗教观”的指导代替马克思主义的指导，这种替代是危险的，不但割裂马克思主义的完整性，而且容易在实践上转移方向，干扰甚至阻挠党和国家的大局。“宗教学研究”应当运用马克思主义的立场、观点、方法对宗教问题进行科学研究，而不是完全沿用西方“宗教学”的方法。关于毛主席的“批判神学”，有人将之理解为与“研究神学”同义，这是完全不同的。对于“学术神学”，首先根本就不存在“无神论”的神学，其次汉语神学或学术神学不谈“神是否存在”以及拒绝辨认对神信仰的“真伪”，这是很怪异的；认为需要在当代中国构建“学术神学”的理由是站不住脚的，而学术神学的“教外”特性则令人怀疑。近20年来，在我国“宗教学”领域兴起一股颇为强大的霸权势力，无神论遭到全面围堵；对于其中的“权威”、“专家”，是不能持有不同意见的，否则就是不共戴天，反击的手段多种多样，很可怕。杜继文：《是什么“宗教观”、“宗教学”？兼论“学术神学”——答〈科学研究马克思主义宗教观发展中国宗教学〉》，《马克思主义研究》2014年第3期。

Professor Jin Yijiu of the Institute of World Religions, Chinese Academy of Social Sciences, by rereading Engels’s letter to Marx from May 1853 and combining it with the current Islamic revival, offers a new understanding of Islam. From the entire process of Muhammad’s founding of the religion, he openly condemned wealthy merchants and nobles for betraying ancient customs, followed the practice of nomadic raiders attacking caravans and seizing booty, opposed idol worship, and called for a return to the monotheistic faith of the ancestors—these “restoring the ancient ways” means. “Muhammad’s religious revolution” and “Islamic revolution” were entirely social changes completed through the use of relevant scriptures during the process of founding the religion; religious revolution and social change were mutually reinforcing and advanced together. The author affirms the correctness of Engels’s scientific judgment that the Islamic revolution was merely a “reaction in appearance” and a “false restoration of antiquity and return to simplicity.” The current Islamic revival is merely a reappearance of the appeal for “restoring antiquity and returning to simplicity”; the appeal for “reforming through restoring ancient ways” remains the basic means of Islamic revival; the development of Islamic revival inevitably leads to the politicization of Islam, i.e., interpreting religious issues from a political perspective; the concept of the unity of politics and religion still dominates the thoughts and actions of some people in the contemporary era. Jin Yijiu, “Notes on Rereading Engels’s Letter to Marx,” *Science and Atheism* 2014, no. 3.

中国社科院世界宗教研究所金宜久教授通过重读恩格斯1853年5月致马克思的信函，结合当前的伊斯兰复兴，对伊斯兰教提出新的理解。从穆罕默德创教活动的整个过程来看，他公然谴责富商、贵族背叛古老习俗，沿袭游牧民袭击队商、获取战利品的做法，反对偶像崇拜、号召重返祖辈一神信仰等“托古”手段，“穆罕默德的宗教革命”、“伊斯兰教革命”，完全是在创教活动过程中借助相关经文而完成的社会变革，宗教革命和社会变革互为表里，相辅而行。作者肯定恩格斯关于伊斯兰教革命不过是“表面上的反动”、“虚假的复古和反朴”这一科学论断的正确性。当前的伊斯兰复兴不过是“复古和返朴”吁求的再现；“托古改制”的吁求仍是伊斯兰复兴的基本手段；伊斯兰复兴的发展必然导致伊斯兰政治化，即从政治角度阐释宗教问题；政教一体观念在当代仍然支配着一些人的思想和行为。金宜久：《重读恩格斯〈致马克思〉书信笔记》，《科学与无神论》2014年第3期。

Professor Li Shen of Shanghai Normal University studies the contributions of Mr. Ren Jiyu, the pioneer and founder of Chinese Marxist religious studies, pointing out that from the publication of *Collected Essays on Buddhist Thought in the Han and Tang Dynasties* to the proposal of “not only to lift people out of poverty, but also to lift them out of ignorance,” Mr. Ren Jiyu opened a new Marxist direction for Chinese religious studies and laid a solid and rich academic foundation. The works on religious studies he edited or guided have become foundational works of Chinese Marxist religious studies, making significant contributions to Chinese Marxist religious studies. Specifically manifested in: first, Ren Jiyu consciously applied the basic principles of Marxist religious studies to religious research, using his own works to provide examples of using Marxism to guide research on religious issues; second, he established Chinese Marxist religious studies institutions, planned implementation plans for religious studies, and specifically guided religious research; third, he prepared materials and theoretical foundations; fourth, he correctly understood the nature of traditional Chinese culture and proposed the theory that “Confucianism is a religion”; fifth, he adhered to the position of scientific atheism, making “critique of theology” one of the important tasks of Marxist religious studies; he proposed the idea of “not only to lift people out of poverty, but also to lift them out of ignorance,” upholding the goal of Marxist religious studies. Li Shen, “Ren Jiyu—The Pioneer and Founder of Chinese Marxist Religious Studies,” *Journal of Shanghai Normal University* (Philosophy and Social Sciences Edition) 2014, no. 1.

上海师范大学李申教授研究中国马克思主义宗教学的开创者和奠基人任继愈先生的贡献，指出，从出版《汉唐佛教思想论集》到提出“不仅要脱贫，而且要脱愚”的主张，任继愈先生为中国的宗教学研究开辟了新的马克思主义的方向，奠定了坚实而丰厚的学术基础。由他主编或指导的宗教学著作，已经成为中国马克思主义宗教学的基础性著作，为中国马克思主义宗教学作出了重要贡献。具体表现在：第一，任继愈自觉将马克思主义宗教学的基本原则应用于宗教学研究，以自己的著作提供用马克思主义指导研究宗教问题的范例；第二，创建中国马克思主义宗教学机构，规划宗教学实施方案；具体指导宗教学研究，为宗教学的；第三，进行资料和理论准备；第四，正确认识中国传统文化性质，提出“儒教是教”说；第五，坚持科学无神论立场，把“批判神学”作为马克思主义宗教学重要任务之一；提出“不仅要脱贫，而且要脱愚”的主张，坚持马克思主义宗教学的目标。李申：《任继愈——中国马克思主义宗教学的开创者和奠基人》，《上海师范大学学报》（哲学社会科学版） 2014年第1期。

Associate Professor Bai Hong points out that during the process of the Soviet Union’s disintegration, religious factors played a highly destructive role. The author argues that it is necessary not only to deeply understand the basic attributes of religion and comprehensively grasp the relationship between religion and socialist society, but also to strive to elevate the level and quality of atheist education, and to correctly handle religious issues entangled within political and ethnic problems. The painful lesson of the Soviet Union’s disintegration tells us that failing to forcefully combat the “religious infiltration” activities of hostile foreign forces can indeed endanger the security of our socialist ideology, and even the stability of our socialist state power. Bai Hong, “Historical Lessons from the Soviet Union’s Handling of Religious Issues in Socialist Society—From the Perspective of Religious Factors in the Soviet Disintegration Process,” *Jinan Journal* (Philosophy and Social Sciences Edition) 2014, no. 8.

白虹副教授指出，苏联解体过程中，宗教因素产生极大的破坏性作用。作者认为，不仅要深刻认识宗教的基本属性，全面把握宗教与社会主义社会的关系，而且还要努力提升无神论教育的层次和水平，正确处理裹挟于政治和民族问题之中的宗教问题。苏联解体的惨痛教训告诉我们，对于境外敌对势力所进行的“宗教渗透”活动不进行有力打击确实是会危及我们社会主义意识形态安全，乃至社会主义国家政权稳固的。白虹：《前苏联处理社会主义社会宗教问题的历史启示——以苏联解体过程中的宗教因素为视角》，《暨南学报》（哲学社会科学版）2014年第8期。

2. Atheism, Religion, and Morality

2.无神论、宗教与道德

Zhu Weiqun, Director of the Committee for Ethnic and Religious Affairs of the National Committee of the Chinese People’s Political Consultative Conference, once again emphasized that the principle that Party members cannot believe in religion must not be shaken. He pointed out that a relatively widespread misconception is that the lack of religious belief has led to the moral decay of current Chinese society, and that so many Party members and cadres have fallen before money, lust, and power precisely because they lack religious moral constraints. Attributing the decline in social moral standards to atheism is a rather ancient fallacy. China’s history and reality show that the claim that an insufficient number of religious believers leads to moral deficiency among the Chinese people is completely untenable. Regarding the corrupt elements that have emerged within our Party, while there are certainly those who do not believe in religion, there are also many religious fanatics. He clearly stated that our Party’s task is to guide religious circles in playing a positive role in the construction of social morality, not to help them turn more people in society, let alone Communist Party members, into religious believers. Zhu Weiqun, “The Principle That ‘Party Members Cannot Believe in Religion’ Is Unshakable,” *Global Times*, November 14, 2014.

全国政协民宗委主任朱维群再次强调指出，党员不能信教原则不能动摇。他指出，有一种影响较广的认识误区是：宗教信仰缺失导致当前中国社会道德沦丧，有那么多的党员、干部在金钱、美色、权力面前倒下，就是因为缺少宗教道德约束。把社会道德水准下降归咎于无神论，是一种相当古老的谬说。中国的历史和现实表明，说信教人数不够多导致中国人道德缺失是完全不成立的。就我们党内产生的腐败分子来说，固然其中有不信仰宗教者，但是也不乏诸多宗教狂热分子。他明确指出，我们党的任务是引领宗教界在社会道德建设中发挥积极作用，而不是帮助他们把社会更多的人乃至共产党员变成宗教徒。朱维群：《“党员不能信教”原则不可动摇》，《环球时报》2014年11月14日。

Regarding the issue of morality and religion, consecutive articles were published in the *Global Times*. Some scholars pointed out that what China needs is secular morality, not religion. Currently, many people are led by the nose by popular opinion, believing that the phenomenon of moral decline in Chinese society is due to China’s lack of religion. This judgment, drifting with the current and echoing others, is truly short-sighted. In fact, the reason Western societies have become as advanced and powerful as they are today is absolutely inseparable from the Renaissance and the Enlightenment. The core of this ideological liberation movement was putting people first, and it involved breaking free from the shackles of religion, especially the constraints of religious morality and commandments on people’s thoughts and behaviors. After the Enlightenment, Europe and America entered modern society, and secular morality was gradually established. Over the past century, China’s trend of worshiping foreign things and toadying to foreign powers has led to the abandonment of its own traditions. When social morality declines, people are instead misled into picking up the West’s garbage as an antidote. To realize the “Chinese Dream,” we must first re-recognize the value of excellent traditional culture, and on this basis, discard the dross and select the essential, eliminate the false and retain the true, to develop a moral value system truly suitable for modern China. This is the correct path, rather than using Western prescriptions that have long lost their efficacy to govern China. Liu Yang, “What China Needs Is Secular Morality, Not Religion,” *Global Times*, January 3, 2014.

关于道德和宗教的问题，《环球时报》上连续刊登文章。有学者指出，中国需要的是世俗道德，而不是宗教。当前很多人被流行舆论牵着鼻子走，认为中国社会之所以会出现道德滑坡的现象，是因为中国缺乏宗教。这一随波逐流的应和判断，实在是鼠目寸光。事实上，西方社会之所以能有今天这样先进和强大，绝对离不开文艺复兴和启蒙运动。这场思想解放运动的核心是以人为本，而摆脱宗教的束缚，特别是宗教道德和律令对人们思想和行为上的束缚。启蒙运动之后，欧美进入现代社会，世俗道德才逐渐建立起来。中国近百年的崇洋媚外之风将自己的传统丢弃。在社会道德出现滑坡之时，反受人蛊惑，要去捡西方的垃圾当解药。我们要实现“中国梦”，首先要重新认识优秀传统文化的价值，在此基础上，去粗取精、去伪存真，发展真正适合现代中国的道德价值体系，这才是正路。而非用西方早已失效的药方来治理中国。刘仰：《中国需要的是世俗道德，不是宗教》，《环球时报》2014年1月3日。

Professor Shen Guiping of the Central Institute of Socialism points out that religion cannot sustain the values of modern society. In contemporary Chinese society, negative phenomena such as the production and sale of counterfeit goods, corruption, and social indifference are frequent, while various ethnic and religious conflicts, separatist activities, and violent terrorist incidents appear intermittently. All of this, while impacting healthy economic development, social harmony and stability, and even national security, also brings psychological confusion, moral crisis, and even loss of faith to people. Some individuals hope to use religious belief and religious awe to resolve social problems, and even seek value support from religion to promote cultural prosperity, political harmony, and long-term national stability. However, looking at history, religion can be either a positive force for social stability and harmony or a negative force that leads to ethnic division, obscurantism, and obstruction of reform. Especially in a society undergoing profound change and rapid transformation, this double-edged sword effect of religion is particularly prominent. In the past, we were long lost in a simplistic negation of religion; today, we must not fall into a new misinterpretation of excessive veneration for religion. Contemporary society acknowledges the special value-guiding role of religious values for a portion of citizens, but this does not mean regarding religion as the support of human civilization or the core value of national and social development to be promoted and advocated. In the current complex environment, the ruling party must maintain a clear mind, firm will, and decisive action in grasping the social role of religion. Shen Guiping: “Religion Cannot Sustain the Values of Modern Society,” *Global Times*, January 23, 2014.

中央社会主义学院沈桂萍教授指出，宗教支撑不起现代社会价值。当代中国社会，各种制假售假、贪污腐败、社会冷漠等负面现象频出，各种民族宗教纷争、分裂活动和暴力恐怖事件时隐时现。这一切在冲击经济健康发展、社会和谐稳定乃至国家安全的同时，也给人们带来心理困惑、道德危机甚而信仰迷失。一些人期望利用宗教信仰、宗教敬畏来化解社会问题，甚而希望从宗教中寻求价值支撑，推动文化昌明、政治和谐和国家长治久安。然而，纵观历史，宗教既可以成为推动社会稳定和谐的积极力量，也可以是导致分离族群、愚化民智、妨碍革新的消极力量。尤其是在一个深刻变革、快速转型的社会中，宗教的这种双刃剑作用表现尤为突出。过去我们曾经长期迷失在对宗教的简单化否定中，今天我们也不能陷入对宗教过分推崇的新误读中。当代社会承认宗教价值观对一部分公民的特殊价值导向作用，但不意味着把宗教看作人类文明的支撑、国家和社会发展的核心价值而弘扬倡导。在当前复杂的环境下，执政党对宗教社会作用的把握必须头脑清醒，意志坚定，行动有力。沈桂萍：《宗教支撑不起现代社会价值》，《环球时报》2014年1月23日。

3. Religious Research and Religious Work

3．宗教研究与宗教工作

Researcher Zhu Xiaoming, Chairman of the Chinese Society for Atheism, points out that the core socialist values constitute the ideological foundation for cross-ethnic political identity in our country. From historical experience, the Marxist class viewpoint and method of class analysis were once the ideological foundation for cross-ethnic political identity. However, the method of class analysis has its scope of application; for society as a whole, there is also a need for common values that can transcend ethnic and religious differences and unite people’s hearts. The characteristic of international politics in the “post-Cold War era” is “fragmentation,” which has created a vacuum in political ideology, allowing ideologies such as populism and religious extremism to emerge in the guise of anti-hegemonism. This has a significant impact on China. At this juncture, the proposal of the core socialist values provides a new opportunity for reconstructing the ideological foundation of political identity. In our ethnic and religious work, we must grasp prominent issues, expand social recognition while respecting differences, and form ideological consensus while embracing diversity. Under the current situation, opposing religious extremist ideology is an urgent task and a long-term struggle. Serious violent terrorist incidents and self-immolation events have already violated the law; their nature is no longer an ethnic or religious issue. Therefore, we must politically and legally distinguish religious extremist ideology from specific ethnic groups and religions, in order to unite the broadest patriotic forces of all ethnicities and religions and form the broadest possible patriotic united front against religious extremist ideology. Zhu Xiaoming: “Core Socialist Values Are the Ideological Foundation for Cross-Ethnic Political Identity,” *Science and Atheism*, Issue 5, 2014.

中国无神论学会理事长朱晓明研究员指出，社会主义核心价值观是我国跨民族政治认同的意识形态基础。从历史经验看，马克思主义阶级观点和阶级分析的方法曾经是跨民族政治认同的意识形态基础。但是阶级分析的方法有其适用范围，在全社会来说，还需要能够超越民族差异、宗教差异，能够凝聚人心的共同价值观。“后冷战时代”国际政治的特点是“碎片化”，由此形成了政治意识形态的真空，这使得民粹主义、宗教极端思想等意识形态以反霸权主义的姿态浮现出来。这对中国有很大影响。此时，社会主义核心价值观的提出，为重构政治认同的意识形态基础提供了新的机遇。我们在民族、宗教工作中，要抓住突出问题，在尊重差异中扩大社会认同，在包容多样中形成思想共识。当前的形势下，反对宗教极端思想是一项紧迫任务，也是一个长期斗争。严重的暴恐事件、自焚事件，已经触犯了法律，其性质已不是民族问题、宗教问题了。因此我们要从政治上、法律上把宗教极端思想与特定的民族、宗教区分开来，以最广泛地团结各民族各宗教爱国力量，形成反对宗教极端思想的最广泛的爱国统一战线。朱晓明：《社会主义核心价值观是跨民族政治认同的意识形态基础》，《科学与无神论》2014年第5期。

Researcher Tian Xinming points out that adhering to seeking truth from facts in religious research must proceed from the contradictory basic fact that religious theism exists in social life while God does not exist in the world. To depart from the basic fact that there is no God in the world when examining religious phenomena, and to refuse to comment on the truth or falsehood, reality or illusion of religious theism, is to abandon the Marxist stance, viewpoint, and method, and cannot achieve an objective study of the historical facts of religion. Religious research should seek its inherent laws rather than fabricate them. The necessity for religion to adapt to society is an objective law derived from historical reality; actively guiding religion to adapt to the socialist society is a conscious application of this law. “A good society means a good religion” is a subjective fabrication that deviates from the scientific spirit of seeking truth from facts. Tian Xinming: “How Can Religious Research Achieve Seeking Truth from Facts,” *Journal of Ideological and Theoretical Education*, Issue 11, 2014.

田心铭研究员指出，在宗教研究中坚持实事求是，必须从宗教有神论在社会生活中存在而神在世界上不存在这个矛盾着的基本事实出发。离开世上无神的基本事实去看宗教现象，拒绝评说宗教有神论的真伪实虚，离开了马克思主义的立场、观点、方法，不能达到客观研究宗教的历史事实。宗教研究应该求出其固有的规律而不能臆造规律。宗教必须同社会相适应是从历史实际中求得的客观规律，积极引导宗教与社会主义社会相适应是对这一规律的自觉运用。社会好则宗教好是一种主观臆造的联系，偏离了实事求是的科学精神。田心铭：《宗教研究怎样才能做到实事求是》，《思想理论教育导刊》2014年第11期。

Researcher Jia Runguo, Deputy Director of the Religious Research Center of the State Administration for Religious Affairs, points out that religion is both a social entity and an ideology; therefore, religious work is both an important management and service task and an important ideological task. To do religious work well under the new circumstances, it is necessary to both strengthen the management of religious affairs and enhance the publicity and education of scientific atheism. He suggests that the Propaganda Department and the Ministry of Education establish specialized agencies to plan and guide the work of “studying religion and criticizing theology” within the propaganda and education system. Through sustained scientific atheist publicity and education, we should curb the excessively rapid development of religion and its expanding influence, and leverage the foundational role of scientific thought and advanced culture in resisting foreign infiltration through religion. Jia Runguo: “Improving the Pattern of Religious Work and Comprehensively Doing Religious Work Well,” *Science and Atheism*, Issue 5, 2014.

国家宗教事务局宗教研究中心副主任加润国研究员指出，宗教既是一种社会实体，又是一种意识形态，因此宗教工作既是重要的管理服务工作，又是重要的意识形态工作。做好新形势下的宗教工作，既要加强宗教事务管理，又要加强科学无神论宣传教育。他建议宣传部和教育部设置专门机构，谋划指导宣传教育系统开展“研究宗教、批判神学”的工作。要通过开展科学持久的无神论宣传教育，遏制宗教过快发展和持续扩大影响的势头，发挥科学思想和先进文化在抵御境外利用宗教进行渗透方面的基础性工作。加润国：《完善宗教工作格局全面做好宗教工作》，《科学与无神论》2014年第5期。

The research group of the China Rural Governance Research Center at Huazhong University of Science and Technology, in its report on “The Current State of the Spread of Western Religions in Rural China,” argues that Western religions centered on Christianity (including religions based on the Bible as their fundamental doctrine: Catholicism, Protestantism, and heretical Christian organizations, i.e., local cults such as Eastern Lightning and Three Grades of Servant Christ) have, after nearly 30 years of development, completely replaced traditional religions and folk belief forms, becoming the dominant religion in China’s rural areas, and this process is accelerating. Over the past 30 years, rural society has undergone tremendous social change and structural transformation, giving rise to numerous individual, family, and social problems. Christianity, coinciding with the religious liberalization policy of the early 1980s, “encountered” the needs of rural society and responded in a timely manner, thereby rapidly occupying the belief space in rural areas. Among these Western religions, Christianity occupies a dominant role. Among the five officially recognized religions in China, Christian believers in rural areas account for over 95%; underground Christianity (house churches and cults) has grown at an alarming rate in recent years, accounting for about 70% of Christians. Regionally, traditional belief forms in northern rural areas are nearly in decline, while various forms of Western religion are flourishing and spreading rapidly there, with Christian believers already accounting for 10% to 15% of the total population and showing rapid growth. In southern rural areas, the belief system centered on ancestor worship remains relatively intact, forming an antibody to Western religions that prevents their smooth entry; however, surveys indicate that the southern belief system is also disintegrating. Relatively speaking, northern rural areas have a deeper understanding of Christianity, with ordinary believers and the public able to clearly distinguish between “government-permitted” Christianity and “heretical” Christianity; in southern rural areas, due to the slow development of orthodox Christianity, what is actively spread is often Christian cults, and people lack the concept of orthodoxy versus heresy and cannot distinguish between them. Furthermore, the relationship among the “Three-Self” church, house churches, and Christian cults is delicate and cannot be ignored. [15]15 The “Three-Self” church refers to the officially sanctioned Protestant church in China, operating under the principle of self-governance, self-support, and self-propagation. The “Three-Self” church and house churches have very frequent exchanges, especially among the new generation of clergy and church administrators, where there is almost no identity distinction between the two; their understanding of modern Chinese history, overseas churches, foundations, etc., is nearly identical, and the “Three-Self” church even raises large amounts of funds from overseas through house churches. Local Christian cult organizations directly originate from house churches. The spread of Christianity in China’s rural areas is characterized by extreme intolerance. In summary, the spread of Christianity in rural China is not a matter of the degree of economic development but fundamentally a matter of the strength of rural areas’ own traditional culture and value subjectivity. Dong Leiming, Yang Hua: “The Current State of the Spread of Western Religions in Rural China—A Research Report of the Xiuyuan Foundation,” *Cultural Crossroads Magazine*, June 5, 2014.

华中科技大学中国乡村治理研究中心课题组在“西方宗教在中国农村的传播现状”这一课题报告中认为，以基督教为主体的西方宗教（包括以圣经为基本教义的宗教：天主教、基督教和基督教异端组织，即本土邪教组织，如东方闪电、三赎基督等）在经过近30年的发展，已经完全取代传统宗教和民间信仰形式，成为我国农村主导性的宗教，这一过程还在加速进行。近30年农村社会经历着巨大的社会变革和结构性转换，出现了诸多个人、家庭和社会问题。基督教恰在80年代初的宗教开放政策后“巧遇”农村社会的需求，并给予及时的回应，藉此迅速占领了农村的信仰空间。在这些西方宗教中，基督教占据着独大的角色。在我国认定的五大宗教中，基督教信众在农村占95%以上；地下基督教（家庭教会和邪教）近年发展速度惊人，占基督教的70%左右。就区域而言，北方农村传统信仰形式已接近衰靡，西方宗教的各种形态在这里遍地开花、结果，迅速蔓延，其中基督教信众已占其总人口的10%到15%，且呈急速增长趋势。而南方农村以祖先崇拜为中心的信仰体系尚保存完整，它构成了对西方宗教的抗体，使后者无法顺利进入，但调查表明，南方信仰体系亦正在走向瓦解。相对来说，北方农村对基督教认识深刻一些，普通教徒和民众能够清醒区分“政府允许”的基督教和“邪门歪道”的基督教；而南方农村由于正规基督教发展缓慢，积极传播的往往是基督邪教，人们也没有正邪的概念，无法分辨。此外，基督教“三自”教会、家庭教会与基督邪教三者关系微妙，不容忽视。“三自”教会与家庭教会的交流十分频繁，特别是新一代的神职人员和教会管理者几乎没有二者的身份区隔，在对中国近代史、海外教会、基金会等的认识上几乎一致，“三自”教会甚至通过家庭教会从海外募取大量资金。而本土基督邪教组织则直接产生于家庭教会。基督教在我国农村的传播过程中具有极端不宽容性的特点。综上所述，基督教在中国农村的传播并非经济发展程度的问题，根本上是农村自身传统文化和价值主体性的强弱问题。董磊明、杨华：《西方宗教在中国农村的传播现状——修远基金会研究报告》，《文化纵横杂志》2014年6月5日。

Researcher Yang Hua points out that in recent years, illegal religions have developed rapidly in rural areas, causing severe political and social consequences. Illegal religions refer to Western religions that are not registered with the government or do not recognize government leadership, primarily including Christian house churches. According to surveys conducted in multiple rural areas across the country, illegal religions spread through family units, requiring their followers to withdraw from existing interpersonal networks and abandon village moral and value judgments, leading to conflicts, disputes, and even splits among family members. As illegal religions spread and grow in rural areas, they have begun to interpret modern Chinese history through a Christian historical perspective, distorting it as a history of Christianity resisting paganism and state oppression while gradually achieving free development. Rural illegal religions deny Chinese civilization, reject traditional rural beliefs, and dismantle the subjectivity of rural traditional culture and values. In many areas, they intervene in village political and social affairs, participate in villagers' committee and people's congress elections, stir up factional struggles within villages, and compete with the Party and government for leadership in rural areas. These problems are directly linked to a series of issues that have emerged in rural areas over the past 30 years, including governance difficulties, ethical crises, loss of values, and spiritual emptiness. Therefore, to govern illegal religions in rural areas, we must first strengthen Party organizational construction in the countryside and enhance the Party's ability to lead rural areas. We should increase investment in and construction of rural infrastructure, public services, and public welfare projects, providing farmers with a convenient, comfortable social and natural environment where they can live and work in peace. We must strengthen supervision of house churches, even to the point of banning them. We should "vigorously and openly" crack down on cult organizations that have split off from house churches across the country. Only in this way can we both deter potential cult criminals and educate the majority of ordinary farmers. Yang Hua, "Injecting 'Antibodies' into Rural Areas to Resist Illegal Religions," *Global Times*, June 16, 2014.

杨华研究员指出，近年来，非法宗教在农村迅猛发展，造成恶劣的政治社会后果。非法宗教是指没有在政府登记注册或不承认政府领导的西方宗教，主要包括基督教家庭教会等。根据在全国多地农村的调查发现，非法宗教以家庭为载体进行传播，要求其信徒退出原有人际关系网络，摒弃村庄的道德、价值评判，导致家庭成员间的矛盾、纠纷乃至分裂。随着非法宗教在农村的蔓延和壮大，其内部开始以基督教历史观来解读中国近现代史，将后者歪曲为基督教反抗异教和政权压迫、逐步获得自由发展的历史。农村非法宗教否认中华文明、排斥农村传统信仰，肢解农村传统文化和价值的主体性，在许多地区介入村庄政治社会事务，参与村民委员会和人大代表选举，挑动村庄派系斗争，与党和政府争夺在农村的领导权。这些问题与30多年来农村出现的治理困境、伦理危机、价值失落、精神空虚等一系列问题一脉相连。因此，治理农村非法宗教，首先应加强党在农村的组织建设，增强党领导农村的能力。加大对农村基础设施、公共服务、公益事业的建设和投入，为农民提供一个便捷舒适、能够安居乐业的社会和自然环境。要加强对家庭教会的监管，乃至取缔。在全国各地“大张旗鼓”地打击从家庭教会中分化出来的邪教组织，只有这样才能既威慑潜在的邪教犯罪分子，又教育大多数普通农民。杨华：《给农村抵御非法宗教注入“抗体”》，《环球时报》2014年6月16日。

Zhejiang Province carried out the "Three Reforms and One Demolition" work [16]16 The "Three Reforms and One Demolition" (三改一拆) refers to a campaign in Zhejiang Province targeting the renovation of old residential areas, old factories, and old urban villages, along with the demolition of illegal construction, including illegal religious buildings. and encountered difficulties when demolishing illegal religious buildings. An editorial in *Zhejiang Daily* pointed out that those who illegally build under the banner of religion exploit outsiders' lack of information about and misunderstandings of the Party's religious policy, misleading public opinion, confusing right and wrong, and smearing the "Three Reforms and One Demolition" as obstructing freedom of religious belief. However, even in the United States, which boasts the "most free" religion, its regulations on religious affairs implement the principle of "absolute freedom of belief, limited freedom of practice," constraining and regulating religious activities through a large number of judicial precedents. Modern rule-of-law states do not allow any individual or organization to be above the law, and religious figures are no exception. Some people with ulterior motives deliberately confuse the two completely different concepts of "religious belief" and "religious affairs," conflating the demolition of illegal religious buildings with restrictions on freedom of religious belief to create confusion. They then attempt to use "freedom of religious belief" as a cloak to cover up their illegal private construction and encroachment on public interests, thereby manipulating public opinion and even trying to appeal to "foreign powers," using foreign influence to confront the government and achieve their hidden goals. We must uphold the bottom line of fairness and justice, take legality and illegality as the sole criterion, recognize the essence of illegal religious buildings, see through the tactics of donning a religious cloak, and remain clear-headed, justified, courageous, and unyielding in dealing with religious issues in the "Three Reforms and One Demolition." Commentator, "Does the 'Three Reforms and One Demolition' Obstruct Freedom of Religious Belief?" *Zhejiang Daily*, June 30, 2014.

浙江省开展“三改一拆”工作，在拆除违法宗教建筑时遇到困难。《浙江日报》社论指出，打着宗教旗号的违法乱建者利用外界对党的宗教政策的信息缺失和不解误解，蛊惑舆论，颠倒黑白，抹黑“三改一拆”妨碍宗教信仰自由。然而，即便在标榜宗教“最为自由”的美国，其宗教事务管理条例也实行“信仰绝对自由，实践有限自由”的原则，通过大量的司法判例对宗教活动进行约束管制。现代法治国家不允许任何个人或组织凌驾于法律之上，宗教及宗教人士也概莫能外。一些别有用心者故意混淆“宗教信仰”与“宗教事务”这两个完全不同的概念，将拆除违法宗教建筑与限制宗教信仰自由混为一谈，以乱视听，继而又企图以“宗教信仰自由”为外衣，掩盖其违法私搭乱建、蚕食公共利益之私利，以此裹挟舆论，甚至企图告“洋状”，挟“洋”与政府叫板，达到其不可告人的目的。我们要坚守公正公平底线，以合法与非法为唯一衡量标准，认清违法宗教建筑的实质，识破披上宗教外衣的手法，在涉及宗教问题的“三改一拆”中头脑清醒，理直气壮，勇于担当，敢于碰硬。本报评论员：《“三改一拆”妨碍宗教信仰自由吗？》，《浙江日报》2014年6月30日。

(III) Resisting Religious Infiltration, Curbing Religious Extremist Ideology

（三）抵御宗教渗透，遏制宗教极端思想

1. Resisting Religious Infiltration, Upholding the Separation of Education and Religion

1.抵御宗教渗透，坚持教育与宗教相分离

Researcher Xi Wuyi points out that the global expansion strategy of Christian neoconservatism has become a tool of American hegemonism. The U.S. Congress passed the *International Religious Freedom Act of 1998*, which uses state power for the global strategic expansion of Christianity. China has become a key region for international religious right-wing forces to spread the Christian gospel. Overseas religious infiltration has become one of the most important factors threatening China's security, with its strategic intent being to change China's ideology and political system. We should pay attention to the "legal infiltration" of overseas Christian right-wing forces. The promotion of Christianity in China by overseas right-wing forces is essentially a form of cultural colonization and ideological infiltration. Western religious right-wing forces are particularly adept at using legal channels to penetrate China's cultural, educational, and academic research fronts, cultivating forces and promoting their worldview, values, and political views in opposition to China's mainstream ideology. To provide ideological and cultural weapons to resist overseas religious theological infiltration, we should vigorously strengthen the disciplinary construction of scientific atheism. Xi Wuyi, "Scientific Atheism as an Ideological Weapon to Resist Overseas Religious Infiltration," *Science and Atheism*, Issue 3, 2014.

习五一研究员指出，基督教新保守主义的全球扩张战略成为美国霸权主义的工具。美国国会通过《1998年国际宗教自由法案》，这是以国家力量进行基督教全球战略扩张。中国已经成为国际宗教右翼势力传播基督教福音的重点地区。境外宗教渗透成为威胁我国安全的最重要因素之一，其战略意图是要改变中国的意识形态和政治制度。我们应当重视境外基督教右翼势力的“合法渗透”。境外右翼势力推动基督教在我国传播，实质上是一种文化殖民和意识形态渗透。西方宗教右翼势力特别善于利用合法渠道，深入我国文化教育和学术研究阵地，培植力量，宣传他们的世界观、价值观和政治观，与我国主流意识形态相对立。为从思想文化上提供抵御境外宗教神学渗透的理论武器，应当大力加强科学无神论的学科建设。习五一：《科学无神论是抵御境外宗教渗透的思想武器》，《科学与无神论》2014年第3期。

Some scholars point out that since reform and opening up, especially since the drastic changes in the Soviet Union and Eastern Europe, universities have become the main front for ideological infiltration by hostile overseas forces, with religious infiltration being particularly severe. The intensification of overseas forces using religion to infiltrate Chinese universities is precisely a main reason for the increase in the number of university students believing in religion in recent years. Specific channels of religious infiltration include: proselytizing through full-time personnel; proselytizing university students through the transmission of religious reading materials; proselytizing through the internet; using "cultural exchanges" and "academic research" activities at universities for proselytizing; and using radio and television for "airwave proselytizing." This religious infiltration poses a serious impact and challenge to the spread of China's mainstream values in universities, and its fundamental purpose is not to spread religion but to implant values. We must elevate the resistance to overseas religious infiltration in universities to the level of national ideological security strategy; carry out education on the Marxist view of religion; strictly manage religious activities on campus in accordance with regulations on the management of religious activities; build a linkage mechanism to resist overseas religious infiltration; and particularly strengthen network supervision and build a technical platform for network information security. Mo Yueyun, Li Na, "Overseas Religious Infiltration into Chinese Universities Is Pervasive," *Huxiang Forum*, Issue 2, 2014.

有学者指出，改革开放以来，尤其是苏东剧变以来，高校成为境外敌对势力意识形态渗透的主阵地，宗教渗透形势尤为严峻。境外势力利用宗教对我国高校的渗透加剧正是近年来大学生信教人数增长的一个主要原因。宗教渗透的具体渠道有：通过专职人员亲自传教；通过传输宗教读物对大学生进行传教；通过互联网传教；利用高校的“文化交流”、“学术研究”等活动进行传教；利用广播电视进行“空中传教”。这种宗教渗透对我国主流价值观在高校的传播造成严重的冲击和挑战，而其根本目的并非传播宗教，而是进行价值观的植入。我们要把抵御境外对高校的宗教渗透提高到国家意识形态安全战略的层面来认识；开展马克思主义宗教观教育；按照宗教活动管理法规，严格校园宗教活动管理；构建抵制境外宗教渗透的联动机制；特别要加强网络监管，构建网络信息安全的技术平台。莫岳云、李娜：《境外宗教对我国高校的渗透无孔不入》，《湖湘论坛》2014年第2期。

Some scholars point out that the development of the internet has triggered changes in the development of contemporary religion. The internet has not only changed the mode of religious dissemination, further dissolving the dominant position of traditional religious authority and granting individuals more choice, but has also exacerbated the chaos of religious information, creating difficulties in actual supervision. Hostile overseas forces use the internet to infiltrate Chinese universities with religion. The reusability, shareability, immediacy, and lack of geographical restrictions of network resources greatly reduce the financial, time, and human costs of overseas religious infiltration, thereby allowing for greater expansion of infiltration activities. The internet consolidates the main body of religious forces, increasing the difficulty of our anti-infiltration work; network infiltration is covert, making network supervision more difficult; network infiltration has also ushered in an era of "personalized customization" for religious infiltration in universities; and religious violent and terrorist ideologies may also infiltrate universities through the internet. Wang Xiaohua, Lun Yumin, "Research on Building a Long-Term Mechanism for Universities to Resist Religious Forces' Network Infiltration," *Science and Atheism*, Issue 5, 2014.

有学者指出，互联网的发展引发了当代宗教发展的变革。网络不仅改变了宗教的传播方式，进一步消解了传统宗教权威的支配地位，赋予个人更多的选择权，也加剧了宗教信息的混乱，造成了实际监管的困难。境外敌对势力更是利用互联网对我国高校进行宗教渗透。网络资源的可重复利用性、共享性、信息传递的即时性和无地域限制性，极大地降低了境外宗教渗透的资金、时间和人力成本，从而可以更大地扩张渗透活动。网络巩固了宗教势力的主体，增加了我们反渗透工作的难度；网络渗透具有隐蔽性，使得网络监管难度增大；网络渗透更是开启了高校宗教渗透的“私人定制”时代；宗教暴力恐怖思想也有可能借助网络向高校渗透。王晓华、伦玉敏：《构建高校抵御宗教势力网络渗透的长效机制研究》，《科学与无神论》2014年第5期。

2. Curbing Religious Extremist Ideology, Opposing Violent Terrorism

2.遏制宗教极端思想，反对暴力恐怖主义

On May 22, 2014, a violent terrorist incident occurred in Urumqi, Xinjiang, causing a large number of casualties among innocent civilians. This is one of the bloodiest incidents perpetrated by violent terrorists in China in recent years.

2014年5月22日，新疆乌鲁木齐发生暴力恐怖事件，造成大量无辜平民死伤。这是近年来暴恐分子在中国制造的最血腥的事件之一。

Zhu Weiqun, Director of the Committee on Ethnic and Religious Affairs of the National Committee of the Chinese People's Political Consultative Conference, pointed out that religious extremism is an ideological and behavioral phenomenon that uses the cloak of religion to engage in illegal and criminal activities harmful to society; to oppose religious extremism, a single-pronged approach will not work; we must proceed from reality, mobilize forces from all sides, and implement comprehensive measures. The current focus of the crackdown is on religious extremism that aims to split the country and uses violent terrorism as its means. Various types of religious extremism came to China from abroad along with imperialist plots to split China. For example, the "East Turkestan" ideology did not originate in Xinjiang, but came from the Pan-Turkism among Tatar intellectuals in late 19th-century Russia and the Pan-Islamism of the declining Ottoman Empire. These "two pans" [17]17 "Two pans" (两泛) refers to Pan-Turkism and Pan-Islamism, two transnational ideologies that emerged in the late 19th and early 20th centuries and were seen by the CPC as tools of foreign powers to undermine China's territorial integrity. influenced China's Xinjiang along with imperialist aggression. Therefore, from the very beginning, they served the purpose of foreign forces dividing and disintegrating China. The proliferation of modern religious extremism in West Asia and Central Asia, on the other hand, is related to the aggression and bullying of countries in this region by the West, led by the United States. Western hegemonic acts provoke resistance from local populations, and religious extremism becomes the ideological weapon and means of that resistance. In recent decades, religious extremist forces from some foreign countries have vigorously infiltrated China, especially its western regions, leading to a tendency toward pan-religionization of social life and de-Sinicization of religion in some places, such as encouraging women to wear "black robes." Although we cannot equate the de-Sinicization tendency of religion with religious extremism, this tendency can indeed cause our believers to lose their discernment and their vigilance against foreign religious extremism. Furthermore, religious extremism is also related to underdeveloped economies, underdeveloped cultural and educational undertakings, and relatively closed thinking in some places. Only openness and enlightenment can fundamentally eliminate religious extremism. In short, the most direct, fastest-acting, and most urgent task at present is still to severely crack down on groups spreading religious extremist ideas, cut off transmission channels, and transform "underground scripture-teaching points." [18]18 "Underground scripture-teaching points" (地下讲经点) refers to unregistered, illegal religious teaching sites, often associated with extremist or separatist activities, particularly in Xinjiang. At the same time, expand industrial sectors, develop new productive forces, and direct more economic support to Xinjiang toward industries that can increase employment. Adhere to the secular orientation of the entire social life, especially by raising the scientific and cultural level of farmers and herders in remote areas and increasing their ability to identify religious extremism. Opposing religious extremism requires a nationwide coordinated effort, with all regions and fields cooperating, to fundamentally eradicate this scourge. Zhu Weiqun, "Oppose Religious Extremism with Comprehensive Measures," *China Ethnic News*, May 27, 2014.

全国政协民宗委主任朱维群指出，宗教极端主义是用宗教外衣包装起来的违法犯罪、危害社会的思想行为；反对宗教极端主义，单打一不行，要从实际出发，调动各方力量，综合施策。当前打击的重点是以分裂国家为目的、以暴力恐怖为手段的宗教极端主义。各色宗教极端主义是从境外伴随着帝国主义分裂中国的图谋来到中国的。比如“东突”思想并不是产生于新疆，而是来自19世纪末俄国鞑靼知识分子中的泛突厥主义和没落奥斯曼帝国的泛伊斯兰主义。这“两泛”随着帝国主义的侵略影响到中国的新疆。因此，它们一开始就是为外国势力分化、瓦解中国服务的。而现代宗教极端主义在西亚、中亚一带的泛滥，则与以美国为首的西方对这一带国家的侵略和欺凌有关。西方的霸权主义行径激发起当地民众的反抗，宗教极端主义则成为反抗的思想武器和手段。近几十年来，境外一些国家的宗教极端主义势力，极力对中国特别是西部地区进行渗透，一些地方出现社会生活泛宗教化、宗教去中国化的倾向，比如鼓动妇女穿“黑袍”等。虽然我们不能把宗教去中国化倾向等同于宗教极端主义，但这种倾向确实可以使我们的信众失去辨别力，丧失对外来宗教极端主义的警惕。此外，宗教极端主义还与一些地方经济欠发达、文教事业欠发展，以及思想相对封闭有关。唯有开放、开化才能从根本上消除宗教极端主义。总之，当前最直接、产生效果最快、最紧迫的还是严厉打击宗教极端思想的传播团伙，切断传播渠道，转化“地下讲经点”。同时，扩大产业领域，发展新的生产力，把对新疆的经济支持更多放在那些能够增加就业的行业。坚持整个社会生活的世俗化取向，特别要提高偏远地区农牧民的科学文化水平，增加对宗教极端主义的鉴别能力。反对宗教极端主义要全国一盘棋，各地区、各领域相互配合，才有可能从根本上把这一祸害整治住。朱维群：《反对宗教极端主义要综合施策》，《中国民族报》2014年5月27日。

Researcher Xi Wuyi pointed out that religious extremism is an extremist trend of thought under the banner of religion, often the product of the degeneration of extremist religious sects. The September 11, 2001 terrorist attacks in the United States brought Islamic extremism into global focus. Religious extremism, bred by various fundamentalist sects and combined with violent terrorism and ethnic separatism, poses a huge security threat to international order and regional stability. An important mission of international Islamic extremist forces is to establish an "East Turkestan Islamic State" in Xinjiang. Recently, the violent terrorist activities of "East Turkestan" have escalated. From the October 28, 2013 Tiananmen Golden Water Bridge terrorist attack, the March 1, 2014 violent terrorist case at Kunming Railway Station in Yunnan, to the May 22 Urumqi violent terrorist attack, violent terrorist incidents have spread from the border areas to the interior, with increasing frequency. Moreover, their purpose has shifted from "ethnic separatism" to "establishing a religious state," seriously trampling on human rights and threatening national security. Religious extremism is the spiritual pillar of violent terrorist activities. It takes two forms: one is violent terrorism, and the other is non-violent forms, namely extreme ideologies and lifestyles. Belief paranoia and intolerance of dissent are important characteristics of religious extremism. After 9/11, "Wahhabism," represented by bin Laden's "fatwa on jihad," spread rapidly globally. The spread of Wahhabism in Xinjiang and other parts of China gradually replaced the deep Sufi traditions among Muslim communities in places like Kashgar, Shadian, and Yiwu. Foreign religious forces use extremist religious ideas to incite some inexperienced young people to blindly follow, even leading them down the irreversible path of engaging in violent terrorist activities, becoming sacrifices for their political schemes; they confuse and entice religious believers to launch "jihad" through brutal means such as suicide attacks, advocate theocracy, incite believers to resist government management, preach the theory of infidels, isolate non-believers, Party members, cadres, and patriotic religious figures, advocate the supremacy of religion, reject long-standing ethnic customs and traditional culture, force young people to grow long beards, and women to wear veils and robes. Since the main targets of religious extremist preaching are the believers of the original religion, patriotic religious figures bear a particularly important mission in the work of resisting foreign religious extremism. Xi Wuyi, "Religious Extremism Challenges the Bottom Line of Human Civilization," a speech delivered by the author at the seminar "Resisting Religious Extremism and Maintaining Ethnic Unity" jointly organized by the Central Institute of Ethnic Administrators and *China Ethnic News* on May 22, 2014. *China Ethnic News* published an excerpt of this article on May 27, 2014, with the title modified to "Resisting Religious Extremism: Patriotic Religious Figures Bear a Particularly Important Mission."

习五一研究员指出，宗教极端主义是打着宗教旗帜的极端主义思潮，它往往是宗教极端教派蜕变的产物。2001年美国“9·11”恐怖袭击事件使得伊斯兰极端主义成为世界关注的焦点。各种原教旨主义教派滋生的宗教极端主义，与暴力恐怖主义和民族分裂主义相结合，给国际秩序和地区稳定带来巨大的安全威胁。国际伊斯兰极端势力的一个重要使命就是在新疆建立“东突厥斯坦伊斯兰国”。近期，“东突”的暴力恐怖活动更呈升级态势。从2013年“10·28”天安门金水桥恐怖袭击事件、2014年“3·1”云南昆明火车站暴力恐怖案件到“5·22”乌鲁木齐暴恐案，暴力恐怖事件已经由边疆蔓延至内地，其活动频率加速，而且其活动目的从“民族分裂”发展为“宗教建国”，严重践踏人权、威胁国家安全。宗教极端主义是暴力恐怖活动的精神支柱。它有两种形式，一种是暴力恐怖形式，一种是非暴力形式，即极端的思想观念和生活方式。信仰偏执、不容异己是宗教极端主义的重要特征之一。“9·11”之后，以本·拉登的“圣战令”为代表的“瓦哈比主义”在全球迅速传播。瓦哈比主义在中国新疆等地的蔓延，喀什、沙甸、义乌等地穆斯林群体中深厚的苏菲主义传统逐渐被取代。境外宗教势力利用宗教极端思想，煽动一些涉世不深的青少年盲目追随，甚至走上从事暴恐活动的不归路，成为其政治图谋的牺牲品；他们迷惑、引诱信教群众以自杀袭击等残暴方式发动“圣战”，鼓吹神权政治论，唆使信教群众抵制政府管理，鼓吹异教徒论，孤立不信教群众、党员干部和爱国宗教人士，鼓吹宗教至上论，排斥传承已久的民族风俗习惯和传统文化，强迫年轻人留大胡须，妇女穿蒙面罩袍等。由于宗教极端主义布道宣教的主要对象是原有宗教的信仰者。因此，爱国宗教界人士在抵御境外宗教极端主义的工作中，负有特殊重要的使命。习五一：《宗教极端主义挑战人类文明底线》，此文是作者在2014年5月22日在中央民族干部学院和中国民族报联合举办的“抵御宗教极端主义维护民族团结”研讨会上的发言稿。《中国民族报》2014年5月27日刊发该文摘要，并将题目修改为《抵御宗教极端主义，爱国宗教界人士负有特殊重要的使命》。

(4) Research on Destructive Cults (Evil Cults)

（四）破坏性膜拜团体（邪教）研究

On May 28, 2014, an incident occurred at a McDonald's restaurant in Zhaoyuan City, Shandong Province, where members of the "Church of Almighty God" cult brutally killed innocent civilians, shocking the nation. "Church of Almighty God," also known as "Eastern Lightning" or "Actual God," derives its doctrine from quoting and distorting the Christian Bible, primarily engaging in illegal activities under the guise of "Christianity." It emerged in Henan in 1993, and its core propaganda is that "God has become flesh a second time in the form of an Eastern woman, descending to China to save humanity," i.e., the so-called "Female Christ." The current decline and spiritual impoverishment of China's rural areas provide the social soil for the development of the "Church of Almighty God" cult. Zhang Qingning, "Rural Decline and Spiritual Impoverishment: The Social Soil of the 'Church of Almighty God,'" sourced from *Economic Observer Online*, June 1, 2014, http://www.eeo.com.cn/2014/0601/261371.shtml

2014年5月28日，山东省招远市麦当劳餐厅发生“全能神”邪教人员残杀无辜群众事件，全国震惊。“全能神”，又名“东方闪电”、“实际神”，其教义是引用和曲解基督教《圣经》而来，主要借“基督教”名义从事非法活动。它于1993年从河南兴起，其最核心的宣传内容是“神以一个东方女性的形象第二次道成肉身，降临中国拯救世人”，即所谓的“女基督”。当前中国的乡村凋敝和精神贫瘠，为“全能神”邪教的发展提供了社会土壤。张庆宁：《乡村凋敝和精神贫瘠——“全能神”的社会土壤》，来源：经济观察网2014年6月1日，http://wwweeocomcn/2014/0601/261371shtml

Researcher Liu Rui pointed out that the spread of cults is inseparable from the proliferation of underground churches. Although not entirely equivalent to cults, they often carry a quasi-cult color, and their spread warrants vigilance from the whole society. Underground churches have three typical characteristics: secrecy, cult-like nature, and feudalism. Underground churches often gather in homes, making their meetings and preaching extremely secret; their activities have a quasi-cult color, with the content of preaching originating from the Bible, initially citing scriptures, but later engaging in "creative" reinterpretation; underground churches promote benefits through claims of healing and disaster relief, promising heaven for believers and retribution for non-believers. Underground churches spread through daily life, kinship ties, and religious dimensions (i.e., doctrine, rituals, residential clusters, and religious experience). Compared to their organizational capacity, proselytizing ability, and expansion drive, traditional cultural beliefs appear very weak. Currently, the construction of public culture in China's rural areas is largely formalistic; peasants need spiritual sustenance and public cultural life, and underground churches are exploiting the gaps in rural structural change and value transformation to rapidly infiltrate and spread. Liu Rui, "Rural Underground Churches Spread, 'Church of Almighty God'-Style Cults Accompany Them," sourced from *Guancha.cn*, May 31, 2014, http://www.guancha.cn/LiuRui/2014_05_31_229251_s.shtml

刘锐研究员指出，邪教的传播，与地下教会的蔓延密不可分。它虽不完全等同于邪教，但往往带有偏邪教色彩，其蔓延值得全社会警惕。地下教会具有秘密性、邪教性、封建性三个典型特点。地下教会多在家庭聚集，其聚会和传道显得极其秘密；其聚会活动带有偏邪教色彩，教会传播内容源于圣经，开始多是引经据典，后来在理念上进行“创造”；地下教会以能治病消灾、信教则能升天堂、不信教有报应等方式来宣传好处。地下教会往往通过日常生活、通过亲缘关系、以及通过宗教性（即教义、仪式、聚居地和宗教体验）来传播。与其组织能力、传教能力和扩张动力相比，传统文化信仰显得很无力。目前中国农村公共文化建设流于形式，农民需要精神寄托和公共文化生活，地下教会正利用了农村结构变迁与价值变迁的缝隙，迅速渗透和传播。刘锐：《乡村地下教会蔓延“全能神”式邪教相伴》，来源观察者网2014年5月31日，http://wwwguanchacn/LiuRui/2014_05_31_229251_sshtml

Some scholars point out that field research shows underground churches and cults are spreading extremely rapidly, especially in northern and central China, where the situation is severe. The spread of underground churches and cults relies primarily on blood and kinship ties, giving them considerable stability. Their propagation strategies are highly calculated; Party members and cadres, as well as the elderly, infirm, and disabled, are key targets for proselytizing, because Party members and cadres who convert to religion have a strong demonstrative effect in acquaintance societies, while the elderly, infirm, and disabled are most susceptible to conversion. Both underground churches and cults are committed to establishing dense grassroots organizational networks. Unregistered churches that are not part of the “Three-Self” [19]19 The “Three-Self” (self-governance, self-support, self-propagation) churches are the state-sanctioned Protestant church system in China. churches are widespread in rural areas, and local religious affairs departments generally do not take strong measures to eliminate them. This undoubtedly provides fertile soil for the spread of extremist religious ideas and cults, allowing groups like “Almighty God” [20]20 “Almighty God” (Quanneng Shen) is a Chinese Christian cult banned by the state for its disruptive activities. to mix in, passing off fish eyes as pearls, and making it difficult for ordinary people to identify them. In recent years, grassroots governance capacity has severely degenerated. Therefore, governance of belief should combine疏导 (dredging) and堵 (blocking): resolutely crack down on cults, while effectively guiding folk religions; resolutely strike at the chief perpetrators, while strengthening education for ordinary believers. At the same time, rural cultural construction should be increased, especially the strengthening of grassroots governance capacity, to compress the living space of underground churches and cults as much as possible. Lü Dewen, “Party Members and Cadres Are the Key Targets of Cult Proselytizing,” *Global Times*, June 3, 2014.

有学者指出，田野调研显示，地下教会和邪教传播极为迅速，尤其在华北和中部地区，形势严峻。地下教会和邪教的传播主要依靠血缘、亲缘关系进行，具有较强的稳固性。传播策略极为讲究，党员干部和老弱病残是传教的重点目标，因为党员干部信教在熟人社会中具有极强的示范性，而老弱病残最容易信教。地下教会和邪教都致力于建立严密的基层组织网络。未备案的非“三自”教会在乡村广泛存在，地方宗教部门一般不会强力予以清除，这无疑给极端宗教思想和邪教的传播提供了生存土壤，诸如“全能神”之类混迹其中，鱼目混珠，老百姓也难以识别。近年来基层治理能力严重蜕化。因此，对信仰的治理，应该疏堵结合，坚决打击邪教，对民间宗教则有效引导；坚决打击首恶分子，对一般信众则加强教育。同时应该加大农村文化建设，尤其是加强基层治理能力建设，尽最大可能压缩地下教会和邪教的生存空间。吕德文：《党员干部是邪教传教的重点目标》，《环球时报》2014年6月3日。

(V) Science and Religion

（五）科学与宗教

Professor Li Xingmin of the *Journal of Dialectics of Nature* at the Chinese Academy of Sciences analyzes scholars’ views on the relationship between science and religion, categorizing them into four models: mutual conflict, mutual reinforcement, complete separation, and peaceful coexistence plus dialogue and complementarity. [21]21 Li Xingmin, “On the Relationship between Science and Religion” (Parts 1 and 2), *Theoretical Research*, 2014, Issues 4 and 5. Those holding the mutual conflict view include not only philosophers like Russell and Whitehead, but also the sociologist of science Ben-David, the scientist Schrödinger, and religious leaders such as Luther and Calvin. The reasons for this conflict are as follows: the sharp opposition of basic concepts and essential attributes; the stubborn insistence of theologians and clergy on outdated doctrines and dogmas; the contradiction between the worship of authority and respect for facts; science or religion each overstepping their own boundaries; and the development and growth of science in certain areas harming the interests of religion or clergy. The view that science and religion are mutually reinforcing is also endorsed by many scientists and historians of science, although the God these scientists speak of is not a personal God. Many historians and sociologists of science, such as Sarton and Merton, hold the view of complete separation. It was on the basis of this principle that American scientists in 1972 rejected the demand to treat “creationism” and evolution equally in textbooks. Some are dissatisfied with all three of the above views and choose the view of peaceful coexistence to dialogue and complementarity. Many theologians strive to prove this view.

中国科学院《自然辩证法通讯》杂志社李醒民教授分析学者们对科学与宗教关系观点，将其归结为相互冲突、相得益彰、完全分立、和平共处加对话互补四种模式李醒民：《论科学与宗教的关系》（上、下），《理论研究》2014年第4期、第5期。。持相互冲突观点的不仅包括罗素和怀特海这样的哲学家，也有科学社会学家本·戴维，科学家薛定谔，还有宗教领袖路德和加尔文等。其冲突的原因如下：基本理念和本质属性的尖锐对立；神学家和教士顽固地坚持过时的教义和教条；崇拜权威与尊重事实造成矛盾；科学或宗教各自跨越自己管辖的界限；科学的发展壮大在某些方面损害了宗教或教士的利益。关于科学和宗教是相得益彰关系的观点也有不少科学家和科学史家认同，尽管这些科学家谈论的上帝不是人格化的上帝。持完全分离观点的有不少科学史家和科学社会学家，如萨顿和默顿。美国科学家正是基于这一原则在1972年拒绝在教科书中把“神创论”与进化论同等对待的要求。有人对上述三种观点均不满意，而选择和平共处到对话共补的观点。有不少神学家都力图证明这种观点。

Professor Yu Qiming of Minzu University of China examines three types of scientists’ religious beliefs: pantheists, religious believers who are also deists, and religious believers who also propagate religious theology. The results show that natural scientists’ scientific research activities are unrelated to their religious beliefs. The author points out that intuition and inspiration, as mentioned in scientific research methods, are fundamentally different from religious “revelatory experience.” “Thinking that scientific discovery is merely the deduction of existing knowledge” is certainly one-sided; scientific discovery also requires the study of imagistic thinking, modeling methods, thought experiments, and intuition and inspiration, as well as the expansion of traditional reasoning into complex forms including creative reasoning. None of this has anything to do with “religion and its theology.” [22]22 Yu Qiming, “How to View the Religious Beliefs of Natural Scientists,” *Science Popularization Research*, 2014, Issue 2. Professor Li Xingmin’s analysis of the religious beliefs of many scientists in history yields the same conclusion: whether a scientist believes or does not believe in religion, and which religion they believe in, is entirely a personal private matter and has nothing to do with their scientific profession. [23]23 Li Xingmin, “On the Similarities and Differences between Science and Religion,” *Social Science Forum*, 2014, Issue 3.

中央民族大学于祺明教授考察科学家信仰宗教的三种类型：泛神论者、宗教信徒但也是自然神论者、宗教信徒并宣扬宗教神学者。结果表明，自然科学家的科研活动与其宗教信仰无关。作者指出，科学研究方法中所说的直觉、灵感，与宗教的“启示经验”有着根本区别。“以为科学的发现仅是既有知识的推理” 当然是片面的，科学发现还要研究形象思维、模型化方法、思想实验和直觉、灵感等，还需要将传统推理扩充为包括创造性推理的复杂形式。这些都与“宗教及其神学”毫不相干。于祺明：《怎样看待自然科学家的宗教信仰》，《科普研究》2014年第2期。 李醒民教授分析历史上许多科学家的宗教信仰状况，得出的结论同样是，科学家信仰还是不信仰宗教，信仰什么宗教，这完全是其个人私人的事情，而与其从事科学职业无关。李醒民：《科学与宗教异同论》，《社会科学论坛》2014年第3期。

(VI) Scientific Atheism Propaganda and Education Work

（六）科学无神论宣传教育工作

Researcher Zhu Xiaoming points out that propaganda and education on scientific atheism for Party members and cadres must be strengthened. For a long time, there have been some ideological obstacles in theoretical thought and practical work, causing the discourse of scientific atheism, which should occupy a dominant position in socialist ideology, to gradually decline. We need to eliminate five aspects of ideological obstacles: First, we must fully understand and implement the basic principles and policies of religious work. Second, general Marxist education cannot replace atheist education. Third, the view that atheist thought is simple and shallow is wrong. Fourth, strengthening atheist propaganda and education is not contradictory to implementing the policy of freedom of religious belief and uniting with religious figures and believers. Fifth, forming a patriotic united front with religious circles in political action does not mean endorsing idealism. [24]24 Zhu Xiaoming, “Strengthen Propaganda and Education on Scientific Atheism for Party Members and Cadres,” *Red Flag Manuscript*, 2014, Issue 4.

朱晓明研究员指出，要加强对党员干部科学无神论的宣传教育。长期以来，在思想理论和实际工作中存在一些思想障碍，使得本来处于社会主义意识形态主导地位的科学无神论话语日渐式微。我们需要破除五个方面的思想障碍：第一，要全面理解和贯彻宗教工作基本方针政策。第二，不能以一般的马克思主义教育代替无神论教育。第三，认为无神论思想简单浅薄的观点是错误的。第四，加强无神论宣传教育与落实宗教信仰自由政策、团结宗教界人士和信教群众并不矛盾。第五，政治行动上与宗教界结成爱国统一战线不等于赞成唯心论。朱晓明：《加强对党员干部科学无神论的宣传教育》，《红旗文稿》2014年第4期。

Researcher Xi Wuyi points out that currently, religious proselytizing activities in institutions of higher learning are gradually shifting from secret to open, especially the Christian Sino-Theology movement, which has entered university lecture halls and national research institutions. The covert method of campus Christian propagation is to enter the teaching field and conduct cultural evangelism. The penetration of religious factors into the teaching field manifests as religious tendencies in classroom teaching, even preaching theology and publishing theological works. An important sign is the continuously rising number of dissertations related to religion, with many papers showing a tendency to promote religion. Some university professors have even suggested to central authorities that key national universities be opened to cooperate with seminaries to train clergy. The author explicitly states that public secular universities have no place for God or spirits. Our opposition to the penetration of religious belief into the educational field is to implement the spirit of law-based governance and to implement the national law of “separation of education from religion,” not hostility towards religious believers. [25]25 Xi Wuyi, “Public Secular Universities Have No Place for God or Spirits,” *Chinese Social Sciences Today*, December 26, 2014, Page A07.

习五一研究员指出，目前宗教在高等院校的传教活动逐渐由秘密转向公开，特别是基督教汉语神学运动，进入大学讲堂和国家研究机构。校园基督教传播的隐性方式是进入教学领域，进行文化宣教。宗教因素在教学领域中的渗透，表现为课堂教学中的宗教倾向，甚至宣讲神学，出版神学著作。一个重要标志是宗教相关学位论文数量不断攀升，不少论文表现出弘扬宗教倾向。有大学教授竟向中央主管部门建议，开放国家重点大学，与神学院合作，培养神职人员。作者明确提出，公立世俗大学没有上帝和神灵的位置。我们反对宗教信仰向教育领域渗透，是贯彻依法治国的精神，是落实“教育与宗教相分离”的国家法律，不是对宗教信仰者的敌视。习五一：《公立世俗大学没有上帝和神灵的位置》，《中国社会科学报》2014年12 月26 日第A07 版。

Some scholars conducted a survey on the religious beliefs of students at Tarim University in Xinjiang. The survey shows that 21.8% of students believe in religion. Among Han students, 5.5% believe in religion; among ethnic minority students, 48.6% believe in religion. The author proposes that by vigorously promoting scientific atheist thought and establishing a scientific ideological and political education teaching model, students should be guided and helped to establish a correct view of religion. An early warning mechanism to resolutely resist religious infiltration should be established, absolutely forbidding religious preachers and religious propaganda materials from entering the campus, and banning illegal religious gatherings and religious propaganda materials from entering the campus. [26]26 Maimaiti·Akemu, “The Current Situation, Causes, and Countermeasures of Religious Belief among University Students in Xinjiang—A Case Study of Tarim University,” *Shang*, 2014, Issue 21.

有学者对新疆塔里木大学的大学生信教状况进行调研，调查显示，有218%的大学生信教。汉族学生中有55%的学生信仰宗教，少数民族学生中有 486%的学生信仰宗教。作者提出，要通过大力宣传科学无神论思想、建立科学的思想政治教育教学模式等，来引导和帮助学生树立正确的宗教观。要建立坚决抵制宗教渗透的预警机制，绝不允许宗教布道者和宗教宣传资料进入校园，取缔非法的宗教集会和宗教宣传材料进入校园。买买提·阿克木：《新疆高校大学生宗教信仰的现状、原因及对策——以塔里木大学为个例研究》，《商》 2014年21期。

Scientific atheism is one of the philosophical foundations of the core socialist values system, a happy way of life, and an important path to building a harmonious society. Strengthening research on and propaganda and education of scientific atheism is a consistent policy of the Chinese Communists. The future is bright, the road is tortuous. We firmly believe that the construction of the discipline of scientific atheism will play its uniquely important role in strengthening ideological field construction and safeguarding national cultural security.

科学无神论是社会主义核心价值体系的哲学基础之一，是一种幸福的生活方式，也是构建和谐社会的重要途径。加强科学无神论研究和宣传教育，是中国共产党人的一贯方针。前途是光明的，道路是曲折的。我们深信，科学无神论学科的建设在加强意识形态领域建设和维护国家文化安全中，将发挥其独特重要的作用。

(Author: Director of the Research Center for Science and Atheism, Chinese Academy of Social Sciences; Researcher at the Academy of Marxism, Chinese Academy of Social Sciences; concurrently Vice Chairman and Secretary-General of the Chinese Atheism Society)

(作者：中国社会科学院科学与无神论研究中心主任、中国社会科学院马克思主义研究院研究员，兼任中国无神论学会副理事长兼秘书长)