Scientific Atheism and Religious Issues under the New Situation

From December 5 to 6, 2015, the 2015 Academic Annual Conference of the Chinese Atheism Society, co-hosted by the Chinese Atheism Society, the Research Center for Science and Atheism of the Chinese Academy of Social Sciences, and the University of Science and Technology Beijing, was held in Beijing. The theme of the conference was “Scientific Atheism and Religious Issues under the New Situation.” More than 70 experts and scholars from over 30 institutions of higher education, research institutes, and academic organizations across 12 provinces and cities nationwide participated in the conference. Participants engaged in extensive and in-depth discussions on topics including the spirit of the 2015 Central Conference on United Front Work, fundamental theoretical issues of atheism, Marxism and scientific atheism, the publicity and education of scientific atheism, and natural science and atheism.

2015年12月5日~6日，由中国无神论学会、中国社会科学院科学与无神论研究中心和北京科技大学联合主办的中国无神论学会2015年学术年会在北京召开。会议的主题是“科学无神论与新形势下的宗教问题”。来自全国12个省市30余家高等院校、科研机构、学术团体的70余位专家学者参加了会议。与会者围绕2015年中央统战工作会议精神、无神论基础理论问题、马克思主义与科学无神论、科学无神论宣传教育、自然科学与无神论等专题展开了广泛深入的研讨。

I. The “Four Musts” and Religious Work under the New Situation

一、“四个必须”与新形势下的宗教工作

The Central Conference on United Front Work held in May 2015 proposed that religious work is essentially mass work, and to actively guide religion to adapt to the socialist society, it is necessary to adhere to the direction of Sinicization, to raise the level of law-based governance of religious work, to dialectically view the social role of religion, and to attach importance to leveraging the role of religious figures. These “Four Musts” represent the Party Central Committee’s latest exposition on religious issues and religious work under the new situation and became a hot topic of discussion among the participants.

2015年5月召开的中央统战工作会议提出，宗教工作本质上是群众工作，积极引导宗教与社会主义社会相适应，必须坚持中国化方向，必须提高宗教工作法治化水平，必须辩证看待宗教的社会作用，必须重视发挥宗教界人士作用。这“四个必须”是中央关于新形势下宗教问题和宗教工作的最新论述，成为了与会者研讨的热点。

Researcher Jia Runguo, Deputy Director of the Religious Research Center of the State Administration for Religious Affairs and Vice President of the Chinese Atheism Society, pointed out in his keynote report titled “Using the ‘Four Musts’ to Command Religious Work” that the “Four Musts” are a new development by the Party Central Committee with Comrade Xi Jinping as its core, in accordance with the Four-Pronged Comprehensive Strategy, of the Party’s basic policy on religious work. They serve as a compass for doing religious work well under the new situation. We must earnestly study and grasp their rich theoretical and policy connotations and fully implement them. Among them, adhering to the direction of Sinicization points out the fundamental purpose, direction, method, and specific goals for guiding religion. We must strengthen efforts to guide religion, resolutely prevent the infiltration of Western ideology, and consciously resist the influence of religious extremist thought. Raising the level of law-based governance of religious work points out the fundamental path, basic principles, and methods for strengthening religious work. We must strengthen and improve religious work, properly resolving prominent issues in the religious field with legal thinking and legal methods. Dialectically viewing the social role of religion identifies the crux and root cause of problems in religious work and prescribes the appropriate remedy. We must strengthen education on the Marxist view of religion, unify the thinking of the entire Party, and raise awareness of the importance of religious work. Attaching importance to leveraging the role of religious figures points out the important starting point and direction of effort for strengthening religious work. We must strive to cultivate more representative figures from religious circles and strengthen efforts to guide religion to adapt to the socialist society.

国家宗教事务局宗教研究中心副主任、中国无神论学会副理事长加润国研究员在题为《用“四个必须”统领宗教工作》的主题报告中指出，“四个必须”是以习近平同志为总书记的党中央按照“四个全面”战略布局对党的宗教工作基本方针的新发展，是做好新形势下宗教工作的指南针，我们要认真学习领会其丰富的理论政策内涵，并加以全面贯彻落实。其中，必须坚持中国化方向，为引导宗教指明了根本目的、方向、方法和具体目标，我们要加强引导宗教的力度，坚决防范西方意识形态渗透，自觉抵御宗教极端主义思潮影响；必须提高宗教工作法治化水平，为加强宗教工作指明了根本道路、基本原则和方法，我们要加强和改进宗教工作，以法治思维和法治方式妥善解决宗教领域的突出问题；必须辩证看待宗教的社会作用，为改进宗教工作指出了症结和病根、开出了对症药方，我们要加强马克思主义宗教观教育，统一全党思想，提高对宗教工作重要性的认识；必须重视发挥宗教界人士作用，为加强宗教工作指明了重要抓手和用力方向，我们要努力培养更多的宗教界代表人士，加强引导宗教与社会主义社会相适应的力度。

Professor and doctoral supervisor Duan Dezhi from the Department of Religious Studies at Wuhan University introduced in detail the writing origin, main content, and basic ideas of the book *Research on Overseas Religious Infiltration and the Dramatic Changes in the Soviet Union and Eastern Europe* in his keynote report. As an important phased achievement of the major project of the Ministry of Education’s Philosophy and Social Sciences Research, “Research on Overseas Religious Infiltration and China’s Ideological Security Strategy,” the book, based on historical materialism, interprets the dramatic changes in the Soviet Union and Eastern Europe from the perspective and height of overseas religious infiltration and domestic religious work errors, within the framework of the “theory of the合力 of history” [n1]. On the one hand, through specific and detailed materials, it demonstrates that overseas religious infiltration, first and foremost the religious infiltration of the US-Vatican “Holy Alliance,” was an important cause of the dramatic changes in the Soviet Union and Eastern Europe. Preventing and resisting overseas religious infiltration is of extreme importance for maintaining the ideological security and national security of socialist countries. On the other hand, based on historical facts, it shows that whether socialist countries adopt a right-leaning political line or a “left”-leaning political line on religious issues, it is not conducive to guiding religion to adapt to the socialist society, nor to preventing and resisting overseas religious infiltration and safeguarding socialist ideological security and national security. Only by adhering to the Marxist view of religion and the basic Marxist principles for religious work can we effectively prevent and resist overseas religious infiltration and safeguard socialist ideological security and national security.

武汉大学宗教学系教授、博士生导师段德智在主题报告中详细介绍了《境外宗教渗透与苏东剧变研究》一书的写作缘起、主要内容和基本思路。作为教育部哲学社会科学研究重大攻关项目“境外宗教渗透与我国意识形态安全战略研究”的一项重要阶段性成果，该书依据唯物史观，在“历史合力论”视野下，从境外宗教渗透和境内宗教工作失误的角度和高度解读了苏东剧变。一方面，通过具体而翔实的材料说明，境外宗教渗透首先是美国—梵蒂冈“神圣同盟”的宗教渗透，是苏东剧变的一个重要原因，防范和抵御境外宗教渗透对于维护社会主义国家的意识形态安全和国家安全具有极端重要的意义。另一方面，依据史实说明，社会主义国家在宗教问题上无论是采取右的政治路线还是采取“左”的政治路线，都不利于引导宗教与社会主义社会相适应，不利于防范和抵御境外宗教渗透、维护社会主义意识形态安全和国家安全。唯有坚持马克思主义的宗教观、坚持马克思主义的宗教工作基本方针，才能有效地防范和抵制境外宗教渗透、维护社会主义意识形态安全和国家安全。

Dr. Gao Yong from the School of Marxism at Zhejiang University, addressing the resistance encountered in Zhejiang Province’s “three reforms and one demolition” work [n2], analyzed and distinguished between the two concepts of “freedom of religious belief” and “religious freedom.” He argued that “freedom of religious belief” targets the belief form of religion, guaranteeing the freedom of individual citizens to fully enjoy choosing and believing in a legal religion in thought and psychology, rather than freedom for all matters and activities related to religion, including religious buildings and religious groups, to be free from legal norms. “Religious freedom” has its specific meaning. Historically and in reality, it has always been a slogan and means used by Western countries to implement “peaceful evolution” against socialist countries, playing a role that cannot be ignored in the dramatic changes in the Soviet Union and Eastern Europe. Today, it has become a weapon for hostile forces at home and abroad to jointly resist the Chinese government’s lawful management of religious affairs.

浙江大学马克思主义学院高永博士针对浙江省“三改一拆”工作中遇到的阻力，对“宗教信仰自由”和“宗教自由”两个概念进行了辨析。他认为，“宗教信仰自由”是针对宗教的信仰形态而言的，保障的是公民个人充分享有在思想上、心理上选择合法宗教而信仰的自由，而不是和宗教有关的一切事项、活动，包括宗教建筑、宗教团体等都享有不受法律规范的自由。“宗教自由”有其特定的含义，在历史上和现实中一直西方国家对社会主义国家实行“和平演变”的口号和手段，曾经在苏东剧变中起到了不可忽视的作用，而今又成为了国内外敌对势力联手抵制我国政府对宗教事务进行依法管理的武器。

Zhang Xiaochen, a doctoral student at the School of Marxism, University of Science and Technology Beijing, reviewed the policies and regulations of the Communist Party of China on the separation of education from religion since reform and opening up, dividing their development and evolution into three stages: In the 1980s, centered on the “CCP Central Committee’s Basic Views and Basic Policies on the Religious Question during the Socialist Period in Our Country,” the policy of separating education from religion was reaffirmed and enriched, while also paying attention to religious issues among ethnic minorities and planning to train religious professionals. In the 1990s, centered on the “Notice of the CCP Central Committee and the State Council on Further Improving Certain Issues in Religious Work,” legislative construction for separating education from religion was advanced, while adhering to the guidance of Marxism in carrying out religious work and maintaining high vigilance against overseas use of religion for infiltration. Since the beginning of the new century, centered on the “Decision of the CCP Central Committee and the State Council on Strengthening Religious Work,” the specific requirements for separating education from religion were refined, legal construction was further strengthened, and efforts to resist overseas use of religion for infiltration were intensified.

北京科技大学马克思主义学院博士研究生张晓晨梳理了改革开放以来中国共产党教育与宗教相分离的政策法规，将其发展演变划分为三个阶段：20世纪80年代以《中共中央关于我国社会主义时期宗教问题的基本观点和基本政策》为核心，教育与宗教相分离的政策得到了重申并充实，同时关注少数民族宗教问题，有计划地培养宗教职业人员；20世纪90年代以《中共中央国务院关于进一步做好宗教工作若干问题的通知》为核心，推进了教育与宗教相分离的立法建设，同时坚持以马克思主义为指导开展宗教工作，高度警惕境外利用宗教进行渗透；进入新世纪以来以《中共中央国务院关于加强宗教工作的决定》为核心，细化了教育与宗教相分离的具体要求，进一步加强了法治建设，加强抵御境外利用宗教进行渗透的工作力度。

Dr. Wang Dongli from the School of Marxism at Minzu University of China analyzed the religious issues in the implementation of the Belt and Road Initiative. She argued that religious issues are unavoidable in the implementation of the Belt and Road Initiative. To dialectically understand this issue, first, one must recognize the history of religious exchange and interaction along the Belt and Road; both Buddhism and Islam were introduced to China via this route. Second, one must recognize the reality of the coexistence of multiple religions along the Belt and Road; the Silk Road traverses the three major civilizational belts of Islam, Eastern Orthodoxy, and Catholicism, and China’s Xinjiang also has multiple religions, while Quanzhou is even called the “World Museum of Religions.” Third, one must clearly recognize the great challenge posed by religious extremism to the implementation of the Belt and Road Initiative, specifically manifested in threatening regional security, challenging government authority, undermining the concept of the Belt and Road, and affecting its implementation effect. Fourth, one must be vigilant against religion “looking westward,” guarding against the Arabization of Islam and the Westernization of Christianity. Fifth, one must prevent religious conflicts along civilizational fault lines, prevent conflicts between different religions, and prevent conflicts between different sects within the same religion. Sixth, one must dialectically understand the phenomenon of religion “hitching a ride.”

中央民族大学马克思主义学院王冬丽博士分析了“一带一路”战略实施中的宗教问题。她认为，宗教问题是“一带一路”战略实施中无法回避的问题。辩证认识这个问题，一是要看到“一带一路”上宗教交流与往来的历史，佛教和伊斯兰教都是先后由此传入中国的；二是要认识“一带一路”上多元宗教并存的现实，丝绸之路贯穿伊斯兰教、东正教和天主教三大文明带，我国新疆也存在多元宗教，泉州更是被称为“世界宗教博物馆”；三是认清宗教极端主义对“一带一路”战略实施构成的极大挑战，具体表现在威胁区域安全、挑战政府权威、破坏“一带一路”理念、影响“一带一路”实施效果；四是要警惕宗教“向西看”，警惕伊斯兰教的阿拉伯化和基督教的西化；五是要防范文明断层带上的宗教冲突，防范不同宗教之间的冲突，防范宗教内部不同派别之间的冲突；六是要辩证认识宗教“搭便车”现象。

II. Research on Fundamental Theoretical Issues of Scientific Atheism

二、科学无神论基础理论问题研究

The fundamental theoretical issues of atheism were a topic of sustained concern and heated discussion among the attending scholars. Du Jiwen, a researcher and Honorary Academic Division Member of the Chinese Academy of Social Sciences and former Director of the Institute of World Religions, pointed out in his keynote speech titled "Humanism Is the Characteristic and Advantage of Chinese Traditional Culture" that the characteristic of Chinese culture is humanism, which originates from labor and love rather than from religion. Among these, labor is the activity that sustains life, while love sustains the continuation of the human species itself; both center on "revering life" (重生). Furthermore, "revering life" manifests in two aspects: first, in the relationship between heaven and humanity, it advocates "taking the people as the foundation" (以人为本). China's "heaven" (天) differs from the personal God of the West; it refers to our ancestors. Second, in the relationship between the ruler and the people, it advocates "the people are the most valuable" (民为贵). The West emphasizes divinity, while China emphasizes human nature, and the study of human nature is taken as an important thread in Chinese philosophy. The spirit of "shamanism" (巫) and the worship of ancestors constitute China's religious tradition, a tradition that powerfully absorbed Buddhism. The reason Buddhism was able to enter China is, first, because Buddhism is a form of humanism, and second, because Buddhism is "atheistic." Entering the modern era, foreign Christianity once proposed a "Campaign to Occupy China" (占领中国运动) and achieved certain results in the fields of culture, education, and medical care. However, after the founding of New China in 1949, this issue was thoroughly resolved; religion withdrew from politics, education, and all public spheres, returning to the realm of belief. Today, China's religious situation is no longer one of the confluence of three religions [3]3 The "three religions" (三教) refers to Confucianism, Buddhism, and Daoism, which historically coexisted and mutually influenced each other in China., but can be summarized by the tendencies toward cultification, violent terrorism, and intensified religious infiltration. This is precisely due to the exclusive characteristics of monotheistic religions, so the task of promoting atheism remains arduous and long.

无神论基础理论问题是与会学者持续关注并热烈讨论的问题。中国社会科学院荣誉学部委员、世界宗教研究所原所长杜继文研究员在题为《人本主义是中国传统文化的特色和优势》的主题发言中指出，中国文化的特色是人本主义，它起源于劳动和爱情而非宗教。其中，劳动是维持生命的活动，爱情维持着人类自身的延续，两者都以“重生”为中心。而“重生”又表现在两个方面：一是在天人关系中，主张“以人为本”。中国的“天”不同于西方的人格神，它是指我们的祖先。二是在君民关系中，主张“民为贵”。西方注重神性，中国注重人性，并把研究人性作为中国哲学的一条重要线索。“巫”的精神和对祖先的崇拜构成了中国的宗教传统，这个传统有力地将佛教吸纳进来。佛教之所以能够进入中国，一是由于佛教是一种人本主义，二是由于佛教是“无神论”的。进入近代以后，外来的基督教就提出过“占领中国运动”，并在文化、教育、医疗等领域取得了一定成效。但在1949年新中国成立后，这个问题就得到了彻底解决，宗教从政治、教育和一切公共领域退出，回到了信仰领域。今天中国的宗教形势已经不是三教合流，而是可以用邪教化、暴恐化和宗教渗透加剧来概括。这正是由于一神教的排他性特征所致，所以宣传无神论任重道远。

Xi Wuyi, researcher and Director of the Center for Studies of Scientific Atheism at the Chinese Academy of Social Sciences, as well as Vice Chairman and Secretary-General of the Chinese Society of Atheism, reported to the attending scholars on the frontiers of scientific atheism research in 2014. Regarding important academic works, she briefly introduced the ten-volume *Collected Works of Ren Jiyu* (任继愈文集), Du Jiwen's *Collected Essays on Science and Atheism* (科学与无神论文集), the *Series on the History of Chinese Atheism* (中国无神论史论丛) (First Series) edited by Wang Yousan and Xu Xiaoyue, and Richard Dawkins's *The Blind Watchmaker*, translated by Wang Daohuan. Regarding important academic papers, she summarized six themes: theoretical research on scientific atheism; research on scientific atheism and religion; resisting religious infiltration and curbing religious extremist ideology; research on destructive cults (evil cults); research on science and religion; and the work of propaganda and education on scientific atheism. She focused on introducing the views of scholars such as Du Jiwen, Tian Xinming, Zhu Xiaoming, Xi Wuyi, and Liu Rui. She concluded by stating that scientific atheism is one of the philosophical foundations of the core socialist values, a happy way of life, and an important pathway for building a harmonious society. Strengthening research on and propaganda and education in scientific atheism is a consistent policy of the Chinese Communists, and she expressed firm confidence that the construction of the discipline of scientific atheism will play a uniquely important role in strengthening the construction of national ideology and safeguarding national cultural security.

中国社会科学院科学与无神论研究中心主任、中国无神论学会副理事长兼秘书长习五一研究员向与会学者通报了2014年科学无神论学科研究前沿。在重要学术著作方面，她简要介绍了十卷本的《任继愈文集》，杜继文的《科学与无神论文集》，王友三、徐小跃主编的《中国无神论史论丛》（第一辑）、理查德·道金斯著、王道还译的《盲眼钟表匠》。在重要学术论文方面，她归纳出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；破坏性膜拜团体（邪教）研究；科学与宗教研究；科学无神论宣传教育工作等六个专题，重点介绍了杜继文、田心铭、朱晓明、习五一、刘锐等学者的观点。她最后指出，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，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，并表示深信，科学无神论学科的建设在加强国家意识形态建设和维护国家文化安全中将发挥独特重要的作用。

Li Shen, professor at Shanghai Normal University and Vice Chairman of the Chinese Society of Atheism, pointed out in his speech titled "Analysis of Theism and Atheism" that distinguishing what theism is from what atheism is constitutes the prerequisite for engaging in the cause of atheism. He specifically analyzed three common misconceptions regarding the question "What is a god?": "The Buddha is a human, not a god," "Confucius is a human, not a god," and "The material heaven is not a god." Through an analysis of ancient China's sacrificial system, atheism, and theism, he proposed: "Ancient China not only possessed an excellent tradition of atheism, but also an even more powerful tradition of theism." "Criticizing the historical tradition of theism is a task as important as inheriting and developing the Chinese tradition of atheism."

上海师范大学教授、中国无神论学会副理事长李申在题为《有神论和无神论辨析》的发言中指出，分清什么是有神论，什么是无神论，是从事无神论事业的前提。他具体辨析了“佛是人，不是神”、“孔子是人，不是神”、“物质的天不是神”等三个在“什么是神”的问题上的认识误区，并通过对中国古代的祭祀制度、无神论和有神论的分析而提出：“中国古代不仅有优秀的无神论传统，也有更加强大的有神论传统”，“批判历史上的有神论传统，是和继承发扬中国无神论传统同样重要的任务”。

Professor Li Shiju from Hebei Normal University addressed the relationship between atheism and itself, answering the questions of what atheism is and how atheism understands itself. She argued that what atheism is has also been a relatively complex issue in the development of Western atheism. It was only in the struggle against Christian theology that it became a typical concept, with its connotation becoming increasingly standardized. Chinese atheistic thought has had its own connotation since ancient times; its main targets were the "theory of the Mandate of Heaven" (天命论) and superstitious beliefs in immortals, spirits, and ghosts. It was only in the modern era, in the struggle against religious theism, that it acquired the character of a democratic revolution against imperialism and feudalism. Marxist scientific atheism is the highest form of the development of atheism. It employs the method of historical materialism to scientifically analyze and reveal the objective laws of the emergence, development, and extinction of religion, and elucidates a series of major issues such as the essence and social role of religion. It serves as an ideological weapon for people to correctly understand and deal with religious issues.

河北师范大学李士菊教授针对无神论与自身的关系，回答了无神论是什么和无神论怎样认识自身的问题。她认为，无神论是什么在西方无神论的发展中也是一个比较复杂的问题。只是在反对基督教神学的斗争中，它才成为一个典型概念，内涵也越来越规范。中国的无神论思想自古以来就有自己的内涵，它反对的主要是“天命论”和神仙鬼神迷信思想，只是到了近代才在反对宗教有神论的斗争中具有了反帝反封建的民主革命性质。马克思主义的科学无神论是无神论发展的最高形态，它运用历史唯物主义方法，科学地分析和揭示了宗教的产生、发展和消亡的客观规律，阐明了宗教的本质和社会作用等一系列重大问题，是人们正确认识和对待宗教问题的思想武器。

III. Research on Marxist Atheism

三、马克思主义无神论研究

As the advanced form of the development of scientific atheism, Marxist atheism has always been a hot topic in atheism research. Professor Tian Xinming, former Director of the Social Science Research Center of the Ministry of Education and Vice Chairman of the Chinese Society of Atheism, systematically analyzed Lenin's religious thought through a close reading of three of Lenin's articles on religion. He argued that in *Socialism and Religion*, Lenin, based on an analysis of the social role of religion, proposed the task of promoting atheism and dispelling the fog of religion, expounded the relationship between religion and the state, pointed out that the church must be separated from the state, and emphasized that solving religious issues cannot be separated from political and economic struggle. In *On the Attitude of the Workers' Party Towards Religion*, Lenin criticized "leftist" errors in dealing with religious issues, criticized the mistaken view that distorted the declaration that religion is a private matter into meaning that religion is also a private matter for the workers' party, and elaborated the Party's political line on religious issues. In *On the Significance of Militant Materialism*, Lenin proposed upholding militant materialism and militant atheism, forming an alliance with modern natural scientists, and translating and widely disseminating among the people the literature of militant atheism from the late 18th century.

作为科学无神论发展的高级形态，马克思主义无神论一直是无神论研究的热门话题。教育部高等学校社会科学发展研究中心原主任、中国无神论学会副理事长田心铭教授通过对列宁论宗教的三篇文章的研读，系统分析了列宁的宗教思想。他认为，在《社会主义和宗教》中，列宁基于对宗教社会作用的分析提出了宣传无神论、驱散宗教迷雾的任务，阐述了宗教与国家的关系，指出了教会要与国家相分离，强调解决宗教问题不能离开政治斗争和经济斗争。在《论工人政党对宗教的态度》中，列宁批评了在对待宗教问题上的“左”的错误，批评了把宣布宗教为私人的事情歪曲为宗教对工人政党来说也是私人事情的错误观点，阐述了党在对待宗教问题上的政治路线。在《论战斗唯物主义的意义》中，列宁提出要坚持战斗的唯物主义和战斗的无神论，要同现代自然科学家结成联盟，把18世纪末战斗无神论的文献翻译过来，在人民中间广泛传播。

Researcher Zeng Chuanhui from the Institute of World Religions at the Chinese Academy of Social Sciences, using Marx's student-era writings as a blueprint, analyzed the atheistic thought embodied therein. He argued that from *The Union of Believers with Christ According to John 15:1-14, Its Causes and Essence, Its Absolute Necessity and Effects*, it can be seen that although Marx was baptized in early childhood and received confirmation at the age of sixteen, he never truly became a Christian. In *Reflections of a Young Man on the Choice of a Profession*, Marx advocated choosing "the profession that can work most for the welfare of humanity," which is a typical form of humanism. In *Does the Principate of Augustus Deserve to Be Counted Among the Happier Ages of the Roman State?*, Marx expressed a view of deism, that is, a weak atheist position. In his first year at university, Marx expressed skeptical views to his father, which caused his father concern. In two letters to his father in 1837, he had already shown atheistic views. As for the deistic views expressed in the main body of his doctoral dissertation, this may have been because weak atheism made it easier to pass the thesis review. In the appendix, Marx wrote: "In a word, I hate all gods." This sentence demonstrates his clear atheistic position.

中国社会科学院世界宗教研究所曾传辉研究员以马克思学生时代的著作为蓝本，分析了其中体现的无神论思想。他认为，从《根据〈约翰福音〉第15章第1至14节论信徒同基督结合为一体，这种结合的原因和实质，它的绝对必要性和作用》可以看出，马克思虽然在幼儿时期就接受了洗礼，16岁时还接受了坚信礼，但从来就没有成为一个真正的基督徒。在《青年在选择职业时的考虑》一文中，马克思倡导要“选择最能为人类福利而劳动的职业”，这是一种典型的人本主义。在《奥古斯都的元首政治应不应当算是罗马国家较幸福的时代？》中，马克思表达了一种自然神论，即弱无神论的观点。在大学一年级时，马克思就向父亲表达了怀疑论的观点，引起了父亲的担忧。在1837年给父亲的两封信中，他已表现出了无神论的观点。至于博士论文正文中表现出的自然神论观点，可能是由于弱无神论更容易通过论文审查的缘故吧。在附录中，马克思写道：“总而言之，我痛恨所有的神。”这句话表现出了他明显的无神论观点。

Yao Hongyue, Associate Professor at the School of Marxism, Beijing Technology and Business University, gave a concrete analysis of the Chinese spirits and how to deal with them, how Chinese spirits are produced and how to deal with them, and the functioning and effects of Chinese spirits in the Sinicization of Marxist atheism. On this basis, he proposed that to realize the Sinicization of Marxist atheism, we must first focus on analyzing the illusory nature of Chinese spirits and the dependence of many factors on matter and their reactive characteristics, fundamentally analyzing and explaining the concept of spirits in the minds of the Chinese people; second, we must dialectically dissect the relationship between Marxist dialectical materialism and Chinese spirit culture, especially the relationship between matter and mind, nature, society and the human mind as understood by concepts such as the unity of mind and matter and the unity of heaven and humanity; finally, we must fully attend to the specific pathways, characteristics and complex influence of communication between Chinese people and spirits on the argumentation methods, functioning pathways and effects of Marxist atheism, so as to analyze the mechanisms of various so-called "spiritual response" phenomena to a greater extent.

北京工商大学马克思主义学院姚洪越副教授具体分析了马克思主义无神论中国化之中国的神灵是什么及应对、中国的神灵如何产生及应对、中国的神灵的功能发挥及应对。在此基础上提出，实现马克思主义无神论中国化，首先要重点分析中国神灵的虚无本质和诸多因素对物质的依赖和反应特性，从根本上分析和说明中国人心目中的神灵观念；其次要辩证剖析马克思主义辩证唯物主义和中国神灵文化之间的关系，特别是心物一元，天人合一等理念所认为的物质与精神，自然、社会和人心之间的关系；最后要充分重视中国人神交流的具体路径、特征及其对马克思主义无神论的论证方式、作用发挥途径和效果的复杂影响，以更大限度地解析各种所谓“感应”现象的机理机制。

Han Qi, Assistant Researcher at the Academy of Marxism, Chinese Academy of Social Sciences, reviewed the scientific atheist thought in Engels' *Anti-Dühring*. She argued that *Anti-Dühring* itself is built on the foundation of dialectical materialism and historical materialism, and reflects standard atheist thought. In the introduction, Engels clearly sets forth the difference between the dialectical and the metaphysical modes of thinking, holding that the metaphysical mode of thinking can be applied within the scope of everyday life but cannot be extended to broader fields of research. Then, Engels criticizes a series of Dühring's erroneous views, proposing that there is no ultimate truth in human society. Therefore, viewing Dühring's theory of ultimate truth in isolation can easily lead to being misled by it; only by deeply analyzing its ideological foundation can the problem be seen. Studying Engels' method of analyzing problems can enable us to be more rational when facing various complex religious phenomena.

中国社会科学院马克思主义研究院韩琪助理研究员梳理了恩格斯《反杜林论》中的科学无神论思想。她认为，《反杜林论》本身就建立在辩证唯物主义和历史唯物主义的基础之上，反映的就是标准的无神论思想。在引论中，恩格斯就开宗明义地提出了辩证法和形而上学两种思维方式的差别，认为形而上学的思维方式可以在日常范围内适用，但无法扩展到更为广阔的研究领域。接着，恩格斯批判了杜林的一系列错误观点，提出人类社会不存在终极真理。所以，孤立看待杜林的终极真理论很容易被它迷惑，只有深入剖析它的思想基础才能看出问题的所在。学习恩格斯这种分析问题的方法，能够使我们在面对各种复杂宗教现象时更加理智。

IV. Scientific Atheism and the Study of Religion

四、科学无神论与宗教研究

The core of religion is theism; theism is an ideological system opposed to atheism. The most frequent subject of research in scientific atheism is the question of religion.

宗教的核心是有神论，有神论是和无神论相对立的思想体系。科学无神论的研究最经常涉及的就是宗教问题。

Professor Li Chunqiu of the School of Philosophy, Beijing Normal University, introduced several reflections he drew from the emergence and characteristics of religious morality. He argued that religious morality is an ignorant reflection of natural phenomena, a distorted reflection of human social life, and a theoretical generalization by religious theologians. In the relationship between man and God, it uses obedience to religious precepts to restrain oneself; in the relationship between man and oneself, it emphasizes self-discipline and "confession" to restrain one's behavior; in the relationship between man and others, it takes the precept of "benevolence" as the norm for regulating interpersonal interaction; in the relationship between man and nature, it advocates harmonious coexistence. A scientific and rational attitude must be adopted to objectively evaluate the social role of religious morality.

北京师范大学哲学学院李春秋教授介绍了他从宗教道德的产生、特点中引出的若干思考。他认为，宗教道德是对自然现象的无知反映，是对人类社会生活的歪曲反映，是宗教神学家的理论概括。它在人与上帝的关系上，用服从宗教戒律来约束自己；在人与自身的关系上，强调自律“忏悔”来约束自己的行为；在人与人的关系上，将“仁爱”戒律作为调整人际交往的准则；在人与自然的关系上，提倡和谐共生。必须采取科学理性的态度，客观评价宗教道德的社会作用。

Yang Junfeng, Assistant Researcher at the Academy of Marxism, Chinese Academy of Social Sciences, also engaged in a philosophical reflection on the relationship between religion and morality. He argued that religion and morality are two different forms of social consciousness. The core of religion is belief in spirits, dealing with the relationship between man and God, while morality manifests as a standard system regulating human behavior, dealing with the relationship between man and man. In terms of origin, religion is a product of human society and human thought reaching a certain level of development, while morality arises from the practical needs of human social groups to maintain existence and development. In essence, religious morality is secular morality; there is no religious morality independent of secular morality. After morality is incorporated into the religious system, because it submits to belief in spirits, it inevitably becomes alienated. Religious morality, overriding and transcending secular morality, may unscrupulously violate and destroy secular morality. Therefore, religious morality based on belief in spirits is often a low-level heteronomous morality, not an idealized moral state worthy of praise. Only moral construction on the foundation of atheism is solid and reliable, and can truly benefit our current socialist modernization.

中国社会科学院马克思主义研究院杨峻峰助理研究员也对宗教与道德关系进行了哲学反思。他认为，宗教与道德是两种不同的社会意识形式。宗教的核心是对神灵的信仰，处理的是人与神的关系，而道德表现为一种规范人行为的标准体系，处理的是人与人的关系。从起源上来看，宗教是人类社会与人类思维发展到一定水平的产物，而道德产生于人类社会群体维持存在与发展的现实需要。从本质上来说，宗教道德就是世俗道德，并不存在独立于世俗道德之外的宗教道德。道德被纳入宗教体系后，由于服从神灵信仰，不可避免地会产生异化。宗教道德凌驾和超越于世俗道德之上，却可能肆无忌惮地违背和破坏世俗道德。所以，基于神灵信仰的宗教道德往往是一种低级的他律道德，并不是一种值得推崇的理想化道德状态。只有在无神论基础之上的道德建设才是坚实和可靠的，才能真正有利于我们当前的社会主义现代化建设。

Li Chaoying, Associate Professor at the School of Management, China University of Mining and Technology (Beijing), starting from a short article published on a WeChat public account, criticized the phenomenon of distorting the thinking of kind people to accept absurd views for the sake of maintaining God's authority, arguing that this leads to a dual decline in people's intellectual and moral levels.

中国矿业大学（北京）管理学院李超英副教授则从某微信公众号发布的一篇短文出发，批判了为了维护上帝权威而不惜扭曲善良人思维去接受荒唐观点的现象，认为这导致人的智力水平和道德水平双重下降。

Fang Yong, Associate Professor in the Department of Religious Studies, Wuhan University, introduced the development trends of modern Western Protestant theology and its impact on the study of Christianity in China. He argued that from the early 20th century to the present, liberalism, neo-orthodoxy, neo-liberalism, and neo-evangelicalism have successively occupied the dominant position in Western Christian theological research. The most important themes in Western theology today are political theology and ecological theology, a trend that has also profoundly influenced the study of Christianity in China, manifested in five specific ways: first, creating the concept of "cultural Christians" to encompass domestic scholars who study or intend to understand Christianity; second, supporting ideal candidates to help them enter domestic universities or research institutions, occupy high academic positions, and obtain more academic resources and control over the discipline; third, using academic research as a pretext to question the legitimacy of non-Christians studying Christianity; fourth, due to generous Western funding, a large amount of interpretive or even missionary research has been produced, while critical research has become increasingly scarce; fifth, some researchers intentionally or unintentionally spread Western political thought and covertly criticize Marxism.

武汉大学宗教学系方永副教授介绍了现代西方新教神学的发展趋势及其对中国的基督宗教研究的影响。他认为，从20世纪初到现代，自由主义、新正统主义、新自由主义、新福音主义先后占据着西方基督宗教神学研究的主导地位。现在西方神学中最重要的主题是政治神学和生态神学，这一趋势也深刻地影响了中国的基督宗教研究，具体通过五种方式表现出来：一是创造“文化基督徒”的概念，将国内研究或有意了解基督宗教的学人囊括在内；二是扶持理想对象，帮助其进入国内高校或研究机构，占据学术高位，获得更多的学术资源及对学科的控制权；三是以学术研究为幌子，质疑非基督徒研究基督宗教的合法性；四是因西方的慷慨资助，产生了大量阐释性甚至宣教性的研究，批判性的研究越来越少；五是部分研究者有意无意地传播西方政治思想，隐蔽地批判马克思主义。

Professor Zhang Cheng'an of the School of Literature and Law, Changsha University of Science and Technology, gave a presentation titled "The Real Mirror of Religious Belief in the Church 2.0 Era," analyzing the characteristics and trends of religious belief in the internet age. He argued that reciting scriptures and attending worship services online represent a breakthrough in traditional religious lifestyles. The characteristics of religious belief in the Church 2.0 era are the globality of dissemination, the openness of behavior, the equality of subject participation, and the interactivity of believers, with development features such as the coexistence of randomness and choice, concealment and openness, inclusion and exclusion, nationalization and globalization, secularization and sanctification, and development trends such as the expansion of the number of believers, the complexity of the believer structure, the diversification of activity types, the convenience of belief methods, and the ambiguity of belief attitudes.

长沙理工大学文法学院张承安教授以《教堂20时代宗教信仰的现实镜像》为题，分析了宗教信仰在互联网时代的特点和变化趋势。他认为，上网诵经、做礼拜是对传统宗教生活方式的突破。教堂20时代宗教信仰的特征是传播的全球性、行为的开放性、主体参与的平等性和信徒的互动性，有着随意与选择同在、隐蔽与开放并存、包容与排斥共生、民族化与全球化并行、世俗化与神圣化相适应的发展特点和信教人数扩大化、信徒结构复杂化、活动种类多样化、信仰方式便利化和信教态度暧昧化的发展趋势。

Li Shengxian, Chief Physician at Shenzhen Kangning Hospital, gave a presentation titled "Examining Jungle Thinking: On the Progressive Advance and Regressive Retreat of Religion." He argued that human evolution is primarily the evolution of cognitive ability, a stage-by-stage evolution. The law of the jungle is not the way of human survival; people should all make themselves live well and also let others live well. The inherent defect of religion is its jungle thinking, and the religious cultural hegemony of the United States is one example. The September 11 attacks were an asymmetric religious and cultural war launched by the disadvantaged religious cultural hegemonic organization Al-Qaeda against the powerful religious cultural hegemonic United States. The recently risen ISIS, lacking the capital to implement religious cultural hegemony like the United States, could only choose the method of slaughter, which is a kind of arrogance of religious cultural hegemony after the excessive expansion of jungle thinking. Japan's Yasukuni Shrine enshrines the executioners who invaded other countries; the repeated visits by Japanese political figures in recent years are a religious ritual at the level of the Japanese state to summon the spirit of militarism. In short, religion is a "patch of fog" on the path of human cognitive evolution; it will still take some time to break through this "patch of fog."

深圳康宁医院李胜先主任医师以《审视丛林思维：论宗教的依势顺进及逆势倒退》为题进行了发言。他认为，人类的进化主要是认知能力的进化，是阶段性的进化。弱肉强食不是人类的生存之道，人们都应该既让自己过得好，也让别人过得好。宗教天生的缺陷就是它的丛林思维，美国的宗教文化霸权便是一例。“9·11”事件是处于劣势的宗教文化霸权主义基地组织对处于强势的宗教文化霸权主义美国发动的一场不对称的宗教文化战争。最近崛起的IS没有像美国一样实施宗教文化霸权主义的资本，所以只能选择杀戮方式，这是丛林思维过分膨胀之后宗教文化霸权主义的一种狂妄表现。日本的靖国神社供奉的是侵犯别国的刽子手，日本政治人物近年来不断参拜是日本国家政权层面为军国主义招魂的宗教仪式。总之，宗教是人类认知进化道路上的一个“团雾”，要冲破“团雾”还需要一定的时间。

V. The Study of Science and Religion

五、科学与宗教研究

The relationship between science and religion is a topic that remains ever fresh in the study of atheism. Professor Yu Qiming of the School of Philosophy and Religious Studies at Minzu University of China conducted a historical examination and realistic analysis of the “dialogue” between natural science and religion. He argued that, in the contemporary context, to take the lead in the “dialogue” between natural science and religion, one must first recognize the complexity of the relationship between natural science and religion; second, deeply understand that the relationship between natural science and religion is one between the system of scientific knowledge and religious social consciousness, both originating from the practice of labor and life, sharing a common origin but being fundamentally opposed; third, dialectically view the relationship between natural science and religion, attach importance to the role of religious figures in promoting science, while also popularizing scientific knowledge among religious figures, and actively guide religion to adapt to the development of modern natural science and to the reform tide of rejuvenating the country through science and education and of technological innovation.

科学与宗教的关系是无神论研究中常讲常新的话题。中央民族大学哲学与宗教学学院于祺明教授对自然科学与宗教的“对话”进行了历史审视与现实剖析。他认为，当代语境下，要在自然科学与宗教的“对话”中掌握主导权，一是要认识自然科学与宗教关系的复杂性；二是要深刻理解自然科学与宗教的关系是科学知识体系与宗教社会意识的关系，二者都来源于劳动和生活的实践，同源共生，但本质对立；三是要辩证看待自然科学与宗教的关系，重视发挥宗教界人士对科学的促进作用，同时也要向宗教界人士普及科学知识，积极引导宗教适应现代自然科学的发展，适应科教兴国、科技创新的改革洪流。

Researcher Zheng Nian of the China Research Institute for Science Popularization presented his views on the construction of scientific culture and the de-radicalization of religion. He argued that science popularization should be easy to understand, uphold positive energy, and build a scientific culture, without neglecting its important mission by reducing it simply to the dissemination of science. Through research in some areas of Zhejiang and Xinjiang, he proposed that building a scientific culture essentially involves solving four problems: first, how to attract retired elderly and school-age youth to scientific and cultural venues; second, how to integrate school education with family education and community education; third, how to construct iconic symbols of scientific culture; and fourth, how to maintain a balance between scientific culture and religious culture in the context of self-media.

中国科普研究所郑念研究员就科学文化建设与去宗教极端化提出了自己的观点。他认为，科普应该通俗易懂，坚持正能量，建设科学文化，不能忽略科普的重要使命，将其简单归结为科学的传播。通过对浙江和新疆一些地方的调研，他提出建设科学文化实质上是要解决四个问题：一是如何把退休后的老人和放学后的青少年吸引到科学文化场所；二是如何把学校教育和家庭教育、社区教育结合起来；三是如何进行科学文化的标志性符号建设；四是在自媒体环境下，如何保持科学文化与宗教文化的平衡。

Professor Li Zhiying of the School of History at Beijing Normal University elucidated the spiritual concerns of Chinese scientific and technological intellectuals during the ten-year construction period (1956–1966). She argued that after the founding of New China, although some intellectuals encountered unfair treatment, this did not affect their work enthusiasm and spirit of research. They possessed the spiritual concern of traditional Chinese scholars who took the world as their responsibility, and the lofty ideal of changing the fate of the country and the nation through their own efforts. Such spiritual pursuits indicate that people indeed have transcendent needs beyond self-interest, but these needs do not necessarily have to be realized within religious belief; they can be discovered in secular ideals and goals, and one can strive and sacrifice for them.

北京师范大学历史学院李志英教授阐释了十年建设时期（1956—1966年）中国科技知识分子的精神关怀。她认为，新中国成立后，部分知识分子虽然遭遇了不公正的对待，但并没有影响他们的工作热情和钻研精神。他们有着中国传统读书人以天下为己任的精神关怀，有着以己之力改变国家、民族命运的崇高理想。这样的精神追求表明，人确实存在着超出自我利益的超越性需求，但这种需求不一定非要在宗教信仰中才能实现，而是可以在世俗的理想和目标中发现，并为之而奋斗和献身。

Comrade Sun Qian of the China Association for Science and Technology introduced the visit to the headquarters of the Exploratorium in the United States and its branch in Canada in August 2015 for academic exchange. She argued that finding effective ways to promote and educate about atheism is an important method for advancing atheism in society. Critical thinking is a way of thinking that makes one feel uncomfortable yet also exhilarated and joyful, a method of debate that peels back layers and delves deeper step by step, a rigorous and truth-seeking scientific attitude, and more importantly, a behavior that is not dogmatic and respects others. This way of thinking can make those who firmly believe in gods realize their own problems, thereby gaining rational inspiration and guidance, and is well worth in-depth study, expansion, and application.

中国科协孙倩同志介绍了2015年8月探访美国探索中心总部和加拿大探索中心分部并进行学术交流的情况。她认为，寻找无神论宣传教育的有效途径是在社会上推广无神论的重要方法。批评性思考是一种能让人如坐针毡却又感到痛快并快乐的思考方式，是一种抽丝剥茧、步步深入的辩论方式，是一种缜密求是的科学态度，更重要的是一种不武断、尊重他人的行为表现。这种思考方式可以让笃信神的人意识到自己的问题，从而获得理性上的启发和指导，非常值得深入地研究、拓展和应用。

VI. Propaganda and Education Work on Scientific Atheism

六、科学无神论宣传教育工作

Propaganda and education on scientific atheism are of great significance for consolidating the guiding position of Marxism in the ideological sphere and improving the ideological and moral quality as well as the scientific and cultural quality of the entire nation.

科学无神论宣传教育对于巩固马克思主义在意识形态领域的指导地位，提高全民族的思想道德素质和科学文化素质，具有十分重要的意义。

Dr. Wang Qichang of the School of Humanities at Inner Mongolia University of Technology analyzed the relationship between propagating atheism and actively guiding religion to adapt to socialist society. He argued that China is a socialist country, and propagating atheism is a matter of course. Although compared with actively guiding religion, propagating atheism is not the core content of work related to religion, this does not mean that to actively guide religion, one should weaken or abandon atheist propaganda. We must both do a good job of theoretical persuasion and, as far as possible, unify understanding within the Party on this issue, propagate atheism with full confidence, and actively guide religion to adapt to socialist society, thereby laying a solid foundation for promoting social harmony, national unity, and national unification.

内蒙古工业大学人文学院王奇昌博士对宣传无神论同积极引导宗教与社会主义社会相适应的关系进行了辨析。他认为，中国是社会主义国家，宣传无神论是应有之义。虽然与积极引导宗教相比较而言，宣传无神论不是与宗教相关工作的核心内容，但这并不意味着为了积极引导宗教就削弱、放弃无神论宣传。我们既要做好理论说服工作，也要尽可能统一党内在这方面的认识，理直气壮地宣传无神论，积极引导宗教与社会主义社会相适应，从而为促进社会和谐、民族团结和国家统一打下坚实基础。

Xu Guowang, a master’s student at the School of Philosophy at Beijing Normal University, presented his views on the challenges and path innovations faced by scientific atheism education in the construction of ideology in higher education institutions under the circumstances of new media. He argued that the promotion and application of new media technology have brought new opportunities and challenges to the construction of ideology in higher education institutions, especially scientific atheism education. To this end, it is necessary to fully utilize the diversity and openness, equality and interactivity, and real-time nature and virtuality of new media to build a digital platform for scientific atheism education in higher education institutions, enhancing college students’ initiative in learning scientific atheism and the effectiveness of scientific atheism education.

北京师范大学哲学学院硕士研究生徐国旺针对新媒体境遇下科学无神论教育在高校意识形态建设中遭遇的挑战及路径创新发表了自己的观点。他认为，新媒体技术的推广应用，对高校意识形态建设尤其是科学无神论教育，带来了新的机遇和挑战。为此，需要充分运用新媒体的多样性与开放性、平等性与交互性、实时性与虚拟性，为高校科学无神论教育构建数字化平台，提升大学生学习科学无神论的能动性和科学无神论教育的实效性。

Huang Yongkang, Executive President of the Zhuhai Philosophy Society and Director of the Southern Research Center of the Chinese Society of Atheism, clarified the self-positioning of the Southern Research Center of the Chinese Society of Atheism and introduced their preliminary ideas and practices for conducting research work. Finally, he proposed that when conducting popular science atheism education for middle school and college students, one must first note that their understanding of Marxism and scientific atheism is shallow, and they often have an innate resistance and rejection mentality. To this end, efforts should be made to popularize and intellectualize scientific atheism, not pursuing a grand and spectacular approach, but rather a steady, long-term, and persistent one.

珠海市哲学学会执行会长、中国无神论学会南方研究中心主任黄永康在发言中明确了中国无神论学会南方研究中心的自我定位，并介绍了他们开展调研工作的初步设想与实践。最后提出，在对大中学生进行科学无神论普及教育时，首先必须注意到他们对马克思主义、科学无神论了解不深，并往往有种先天的抵触、排斥心态。为此，应当在科学无神论的通俗化、知识化上下功夫，不要追求轰轰烈烈，而要追求细水长流、水滴石穿。

VII. Research on Scientific Atheism and Curbing Religious Extremist Ideology

七、科学无神论与遏制宗教极端思想研究

Curbing the growth and spread of religious extremist ideology requires making the research, propaganda, and education of scientific atheism a foundational task. Associate Researcher Huang Yanhong of the Academy of Marxism at the Chinese Academy of Social Sciences, based on summarizing the achievements of Xinjiang in dealing with the infiltration of religious extremist ideology from abroad, analyzed some issues that need improvement: first, emphasizing the crackdown on violent terrorist activities while neglecting ideological propaganda; second, emphasizing short-term control while neglecting long-term planning; third, emphasizing behavioral constraints while neglecting ideological penetration; fourth, insufficient promotion of reform within Islam; fifth, improper handling of Xinjiang’s ethnic and religious characteristics and corruption issues; and sixth, a lack of comprehensive and systematic investigation and research on the content, organization, and channels of infiltration of religious extremist ideology in Xinjiang.

遏制宗教极端思想的滋长蔓延，需要把科学无神论的研究和宣传教育作为一项基础性工作。中国社会科学院马克思主义研究院黄艳红副研究员在总结新疆在应对境外宗教极端思想渗透方面取得的成效的基础上，分析了一些有待改进的问题：一是重视打击暴恐活动，轻视意识形态宣传；二是重视短期控制，轻视长远规划；三是重视行动约束，轻视思想渗透；四是对伊斯兰教的改革推动不够；五是对新疆的民族宗教特点和腐败问题处理不当；六是对新疆宗教极端思想的内容、组织、渗透渠道等缺乏全面系统的调查研究。

Associate Professor Peng Wuqing of the School of Politics and Public Administration at Xinjiang Normal University analyzed the problems existing in the management of religious affairs in Xinjiang under the new situation, such as the generally low quality of religious management personnel and religious figures, and the lack of effectiveness and foresight in the systems and measures for managing religious affairs. To solve these problems, first, it is necessary to improve various institutional measures for religious management, such as adhering to policy principles, taking the initiative, achieving a coordinated approach across the entire region [n], implementing law-based management thoroughly, and paying attention to working methods; second, efforts should be made to cultivate “five-good religious figures” [n] who excel in scripture explanation, ethnic unity, maintaining stability, civilized customs, and playing a positive role, leveraging their influence, and exploring the implementation of a qualification access system for religious figures.

新疆师范大学政治与公共管理学院彭无情副教授分析了新形势下新疆宗教事务管理工作中存在的问题，比如宗教管理人员和宗教人士整体素质偏低，宗教事务管理制度措施的有效性和前瞻性欠缺。解决这些问题，一是要完善各项宗教管理的制度措施，比如坚持政策原则，掌握主动，实现全区一盘棋，把依法管理落实到位，注意工作方式方法；二是要着力培养讲经解经好、民族团结好、维护稳定好、文明风尚好、发挥作用好的“五好宗教人士”，发挥他们的作用，探索实行宗教人士资格准入制度。

Associate Professor Zhang Quanfeng of the Party School of the Xinjiang Production and Construction Corps analyzed the current characteristics of religious culture in Xinjiang and proposed strategies for guiding religion to adapt to socialist society in Xinjiang. He argued that the prominent issues currently affecting the situation in Xinjiang are religious extremism and religious radicalization. The strengthening of religious culture has in some places formed a religious cultural hegemony, where the freedom not to believe is not fully guaranteed. Some leaders engaged in ethnic separatist activities concurrently hold religious positions, and religious law interferes with marriage and obstructs judicial processes frequently. To guide religion to adapt to socialist society in Xinjiang, first, it is necessary to create conditions to dilute the religious cultural atmosphere and vigorously improve the material and cultural living standards of people of all ethnic groups in Xinjiang, especially in the southern Xinjiang region; second, management must be strengthened, distinguishing between two different types of contradictions in the religious field; third, efforts should be made to guide religion to adapt to the core socialist values, the spirit of the Chinese nation, and socialist legal consciousness.

新疆生产建设兵团党校张全峰副教授分析了新疆当前宗教文化的特点，提出了在新疆引导宗教与社会主义社会相适应的策略。他认为，当前影响新疆形势的突出问题是宗教极端热和宗教极端化，宗教文化的强化在一些地方已经形成宗教文化霸权，不信教的自由得不到充分保障，一些从事民族分裂活动的领导人身兼宗教职务，宗教法干预婚姻、阻挠司法的现象频频出现。在新疆引导宗教与社会主义社会相适应，一是要创造条件，淡化宗教文化氛围，大力提高新疆各族人民尤其是南疆地区人民的物质和文化生活水平；二是要加强管理，认清宗教领域中两种不同类型的矛盾；三是努力引导宗教与社会主义核心价值观、中华民族精神和社会主义法律意识相适应。

In addition, participating scholars also engaged in extensive discussions on issues such as belief, criticism of cults, religious beliefs among college students, and the education of Marxist views on religion in ideological and political theory courses in higher education institutions.

此外，与会学者还就信仰问题、邪教批判、大学生宗教信仰、高校思想政治理论课中的马克思主义宗教观教育等问题展开了广泛研讨。

Compared with previous annual conferences, the number of participants at this year’s conference further increased, the quality of papers greatly improved, and the scope of social influence continued to expand. Participating scholars indicated that at the conference, the older generation of scholars demonstrated profound academic grounding and a resilient spirit that grows stronger in the face of setbacks, while the new generation of scholars showed keen thinking, with a number of middle-aged and young people emerging who possess ideals and convictions, academic grounding, a connection to grassroots realities, and insightful perspectives. This also marks the vigorous vitality and bright future of the cause of scientific atheism against the backdrop of the Party Central Committee’s intensified efforts in ideological work. Of course, some participating scholars also raised constructive suggestions, such as hoping for more exchanges at the conference, and proposing that the association establish an award and commendation system to attract young students and create conditions for their growth.

与往届年会相比，本届年会的参会人数进一步上升，论文质量有了很大提高，社会影响面继续扩大。与会学者表示，在年会上，老一辈学者功底深厚，展现出了一种愈挫弥坚的坚韧精神，新一代学者思想敏锐，涌现出了一批有理想信念、有学术功底、接地气、有洞见的中青年人，这也标志着在中央大力加强意识形态工作的背景下科学无神论事业的勃勃生机和美好未来。当然，也有与会学者提出了不少建设性意见，比如希望年会安排更多交流，建议学会设立奖励和表彰制度，以吸引青年学子，为他们的成长创造条件等。

(Authors: Su Bin, doctoral student at the School of Marxism, University of Science and Technology Beijing; Zuo Peng, professor at the School of Marxism, University of Science and Technology Beijing)

（作者：苏彬，北京科技大学马克思主义学院博士研究生；左鹏，北京科技大学马克思主义学院教授）

Online editor: Rainbow

网络编辑：彩虹