The Content, Characteristics, and Methods of a Sinicized Marxist Psychology of Religion

Since Wundt initiated experimental psychology research, the study of human psychology or consciousness has developed along two paths. One is the route of philosophical speculation on psychology within the humanities and social sciences, which situates the person in the social environment for consideration and emphasizes qualitative research. The other route is the quantitative research path within the natural sciences, which uses tools such as scientific experiments and psychological measurement to conduct comprehensive analyses of data. These two forms of development have progressed in parallel, and their defects are also evident: the "philosophy of the mind," which focuses on the study of human nature, and the "science of the psyche," which reifies the person, have no intersection. They have not effectively complemented each other, and they exhibit the problem of emphasizing instrumental research while lacking concern for humanistic spirit. Guided by the Marxist stance, viewpoint, and method, Chinese research on the psychology of religion has, from the very beginning, possessed a distinct critical and combative character, conducting clear-cut criticism of the idealist viewpoints or theistic currents of thought in Western psychology of religion, thereby providing a solid theoretical foundation for the construction of a Sinicized Marxist psychology of religion [1]1 Reference to Engels's *Anti-Dühring* and *Dialectics of Nature*, where he argues that formal logic is insufficient for understanding complex natural and historical processes.. It proceeds from practice to explain the source of cognition and the operational process through which subjective initiative is exerted, unifying the understanding of the world with the transformation of the world. It emphasizes both the combination of quantitative and qualitative methods and the dual study of the rational and the non-rational. Since the New Culture Movement, when Western psychology of religion was introduced into China, Chinese research on the psychology of religion has passed through three major periods: its beginning, its stagnation, and its development [2]2 The bracketed number [13] appears in the original Chinese text, likely a footnote reference in the source publication.. The research institutions, research teams, and policy support related to a Sinicized Marxist psychology of religion have become increasingly clear, and its disciplinary system, academic system, and discourse system have been further established. In terms of research methods, it has transcended the disciplinary system gradually established in the West in the second half of the 19th century, adhering to the Marxist world outlook and methodology of dialectical materialism and historical materialism. Proceeding from the concrete realities of Chinese religion, it has put forward a number of theoretical viewpoints with subjectivity and originality [3]3 Marx, Karl, and Friedrich Engels. *The German Ideology*. (Source of the quote “consciousness is from the very beginning a social product.”), actively constructing an independent Chinese knowledge system for the psychology of religion, promoting the construction of a Sinicized Marxist psychology of religion, and enriching the cause of philosophy and social sciences in our country.

冯特开创实验心理学研究以来，关于人类心理或者意识研究走出两条发展道路，一是人文社科领域关于心理学的哲学思辩研究路线，将人置于社会环境中进行考量，侧重于定性研究；另一条路线是自然科学领域运用科学实验、心理测量等工具，对数据进行综合分析的量化研究路线。这两种研究呈现平行发展的态势，其缺陷也是显而易见的：注重人性研究的“心理哲学”与将人物化的“心理科学”没有交集，二者没能有效互补，且呈现出重工具性研究而缺乏人文精神关怀的问题。在马克思主义立场、观点和方法指导下，中国宗教心理学研究从一开始就具有鲜明的批判性、斗争性，对西方宗教心理学的唯心主义观点或有神论思潮进行旗帜鲜明的批判，为中国化马克思主义宗教心理学建构提供了坚实的理论基础[1]。它从实践出发阐释认识的源泉及其发挥主观能动性的运演过程，将认识世界与改造世界相统一，既注重定量与定性相结合，又重视理性与非理性的双重研究。自新文化运动以来，西方宗教心理学传入中国，中国宗教心理学研究历经开端、停滞、起步三大时期[2]，中国化马克思主义宗教心理学相关研究机构、研究队伍和政策支持日益明朗，学科体系、学术体系、话语体系进一步得到确立；在研究方法上超越了西方19世纪下半叶逐步建立起来的学科体系，坚持马克思主义的辩证唯物主义和历史唯物主义世界观和方法论，从中国宗教具体实际出发，提出了一批具有主体性、原创性的理论观点[3]；并积极构建中国自主的宗教心理学知识体系，推动中国化马克思主义宗教心理学构建，繁荣了我国哲学社会科学事业。

I. The Content of a Sinicized Marxist Psychology of Religion

一、中国化马克思主义宗教心理学的内容

A Sinicized Marxist psychology of religion is a theoretical innovation that insists on integrating the basic principles of Marxism with China's concrete realities. It is an important guiding ideology for Chinese research on the psychology of religion and occupies an important position in the global research system of the psychology of religion. The psychology of religion is an interdisciplinary field that uses psychological theories and methods to explore religious phenomena, laws, and characteristics. Because the research subjects, objects, and methods differ considerably, the concepts of the psychology of religion are numerous and chaotic, and to date there is no definitive definition. Researchers in the psychology of religion are generally distributed across three major research fields: religious studies, religious theology, and psychology. There are contradictions between religious theology and secular science, between applied psychology and philosophical speculation, and between theory and practice. How to achieve unimpeded communication and dialogue among them is a difficult problem. Regarding the research subject, because theists and atheists have different worldviews, religious figures, religious scholars, and psychologists, based on value discrepancies, adopt vastly different attitudes and cognitions toward religious phenomena. Regarding the research object, the uncertainty of the concept of religion and the diversity of its forms increase the difficulty of delimiting the research object of the psychology of religion. For example, the research object could be the study of individual life cycles and group history and culture; it could be the study of the laws of theistic religious phenomena; or it could be the study of the relationship between atheists and religion. Different perspectives also lead to different research methods in the psychology of religion. Regarding research methods, influenced by the inherent knowledge schemas of the research subjects, there is mainly a debate between a psychology of religion based in psychology and a psychology of religion based in religious studies. Although the psychology of religion suffers from conceptual ambiguity and the defects of pluralism and blurred boundaries, as a systematized and theorized discipline, the construction of its theoretical edifice cannot be separated from the definition of basic concepts; otherwise, it will be an ungrounded castle in the air.

中国化马克思主义宗教心理学是坚持将马克思主义基本原理与中国具体实际相结合的理论创新，是中国宗教心理学研究的重要指导思想，在全球宗教心理学研究体系中占据重要地位。宗教心理学是运用心理学理论与方法探索宗教现象、规律和特点的一门交叉学科。因为研究的主体、对象及方法存在较大差异，宗教心理学概念杂乱繁多，至今没有一个确定的定义。宗教心理学研究者一般分布在宗教学、宗教神学、心理学三大研究领域，存在宗教神学与世俗科学、应用心理学与哲学思辨、理论与实践等方面的矛盾，它们如何实现无障碍的沟通和对话是一个难题。在研究主体上，由于有神论者与无神论者存在世界观的不同，宗教人士、宗教学者、心理学者基于价值上的偏差，对宗教现象采取的态度和认知大相径庭。在研究对象上，宗教概念的不确定性和形态的多样性加大了框定宗教心理学研究对象的难度。例如，研究对象上可以是对个体生命周期和群体历史文化的研究，可以是对有神论宗教现象的规律性研究，也可以是对无神论者与宗教关系的研究，视角的不同也会导致宗教心理学在研究方法上的不同。在研究方法上，受研究主体固有知识图式的影响，主要存在心理学的宗教心理学和宗教学的宗教心理学之争。尽管宗教心理学存在概念上的模糊性，呈现多元化、边界模糊的缺陷，但是作为一门系统化、理论化的学科，其理论大厦的构建离不开基础概念的界定，否则它将是一座不着边际的空中楼阁。

(A) The Study of the Psychology of Religion as Psychology

（一）作为心理学的宗教心理学研究

The process of using the theoretical tools of psychology to interpret religious phenomena is "the study of the psychology of religion as psychology." This is a relatively rational research method for a Sinicized Marxist psychology of religion.

用心理学理论工具对宗教现象进行诠释的过程，是“作为心理学的宗教心理学研究”，是一种较为理性的中国化马克思主义宗教心理学研究方法。

First, psychology is a "science of the human being." Psychology is a discipline with the dual nature of natural science and social science. In the *Economic and Philosophic Manuscripts of 1844*, Marx for the first time proposed psychology as the study of the human being, advocating that psychology must study "human nature" and "the essence of the human being" in order to understand the psychological essence and laws of the human being. The human being, as a unity of nature and society, possesses conscious initiative, can act freely and consciously, and can engage in productive labor. Through this activity, the human being can not only understand the world but also conquer and transform the world; this is the specific nature and essence of the human being. Consciousness dualizes the world into nature and human society; human consciousness has the dual attributes of nature and society. Psychology is the process of understanding the laws of the inner psychological world of the interaction between subject and object. There is a debate over whether the psychology of religion is a natural science or a humanities discipline. In our country's disciplinary classification, psychology is classified as a "natural science," and the psychology of religion thus also possesses the attributes of a natural science. This debate is essentially a divergence between quantitative natural science and qualitative humanities. If psychology is understood as a practical tool, the "incompatibility of fire and water" between quantitative and qualitative methods is avoided. A Sinicized Marxist psychology of religion unifies the two within practice.

首先，心理学是一门关于“人的科学”。心理学是一门具有自然科学和社会科学双重性质的学科。马克思在《1844年经济学哲学手稿》中第一次把心理学作为对人的研究提出来，主张心理学必须研究“人的本性”“人的本质”，进而理解人的心理本质和规律。人作为自然和社会的统一体，具有自觉的能动性，能自由自觉地活动，能进行生产劳动。通过这种活动，人不仅能认识世界，而且能征服和改造世界，这是人所特有的本性和本质。意识把世界二重化为自然界和人类社会，人的意识具有自然和社会双重属性。心理学是对主体与客体交互的内在心理世界的规律性认识过程。宗教心理学存在是自然科学还是人文学科之争，在我国学科划分中，心理学归为“自然科学”，宗教心理学也具有了自然科学的属性。这种争论本质上是定量的自然科学与定性的人文科学之间的分歧，如果将心理学理解为一种实践工具，就避免了定量与定性之间的“水火不容”，中国化马克思主义宗教心理学将二者统一于实践之中。

Second, the psychology of religion is a branch discipline of social psychology. A Sinicized Marxist psychology of religion is a science. The study of the psychology of religion under its guidance is a scientific study that takes both quantitative and qualitative methods into account. Within the disciplinary system of psychology, only social psychology can resolve this issue [4]4 The original text’s reference [8] corresponds to this note. The authors cite a source for the inclusion of both individual and group religious psychology.; only it can correctly answer the question of the relationship between "being and thinking." First, the relationships of individual religious believers are determined by the existence of social relations; they are a subjective reflection of objective social relations. Therefore, only by studying the relationships of religious believers together with socio-economic relations and their superstructural relations through the lens of social psychology, and by considering individual inner interests, needs, and social class relations, can religious psychology be scientifically understood and explained. Second, the study of the attitudes and action tendencies of religious groups, adhering to the objective socio-economic base, can clarify the most important issues of social psychology, namely, the needs, behavioral motivations, value standards, and social viewpoints of group members. Third, it helps to understand, methodologically, that the individual is both the subject and the object of cognition and social action. It can be seen that the principles and methods of social psychology can, from a scientific standpoint, resolve the motivations of individual and group thought and thinking. The foundation of a Sinicized Marxist psychology of religion is social psychology; it is a branch of social psychology.

其次，宗教心理学是社会心理学的一个分支学科。中国化马克思主义宗教心理学是一门科学，在其指导下的宗教心理学研究是一种兼顾定量与定性的科学研究，在心理学学科体系中只有社会心理学能解决这一问题[4]，它才能正确回答“存在与思维”的关系问题。一是宗教信仰者个体的关系受社会关系的存在而决定，是客观社会关系的一种主观反映。因此，通过社会心理学视角，将宗教信仰者的关系、社会经济关系及其上层建筑的关系一起研究，并考虑个体内在兴趣、需求和社会阶层关系，才能科学地理解和回答宗教心理。二是对信教群体的态度和行动倾向研究，坚持从客观社会经济基础出发，才可以厘清社会心理学最重要的问题，即群体成员的需求、行为动机、价值标准和社会观点问题。三是有助于在方法上了解个人既是认识和社会作用的客体，又是主体。可见，社会心理学的原则和方法能从科学的立场解决个人和群体思想和思维的动因。中国化马克思主义宗教心理学的基础是社会心理学，是社会心理学的一个分支。

(B) The Study of the Psychology of Religion as Religious Studies

（二）作为宗教学的宗教心理学研究

Lü Daji believes that a religion in the complete sense must necessarily include religious concepts, religious emotions, religious behavior, and religious institutions; these are the four essential structures of religion [5]5 The original text’s reference [9] corresponds to this note. The authors cite the work of Soviet psychologists Blonsky, Kornilov, and Vygotsky in establishing a Marxist psychology.. The study of individual religious concepts, emotions, behavioral motivations, and group ideology is a study of the psychology of religion as religious studies. This research perspective of a Sinicized Marxist psychology of religion emphasizes philosophical speculation within the humanities and social sciences. Its research content involves the laws of change and movement of religion within the spatial and temporal structures of history.

吕大吉认为，一个完整意义上的宗教一定包含宗教观念、宗教情感、宗教行为和宗教体制，这是宗教必备的四大结构[5]。对个体宗教观念、情感、行为动机和群体意识形态的研究，是一种宗教学的宗教心理学研究。中国化马克思主义宗教心理学的这种研究视角，注重对人文社科领域的哲学思辨研究，其研究内容涉及宗教在历史时间和空间结构中运动的变化规律。

First, religious consciousness is a distorted fantastical reflection. Marxism’s answer to the fundamental philosophical question of “being and thinking” embodies its materialist theoretical foundation. It holds that matter is primary, that matter determines consciousness, and that consciousness is the subject’s active reflection of the object. This relationship reflects the materialist nature of Marxist ontology and, moreover, embodies the basic view that Marxism adheres to in its theory of reflection: that the world is knowable. The Marxist theory of reflection is not a mechanical theory of reflection; human beings can correctly reflect the objective world, and they can also distortedly reflect the objective world—both are reflections of the objective world. As Engels pointed out: “Even the most absurd superstition has its roots in the eternal nature of the human essence, although reflected very incompletely, with some distortion…” [6]6 G. Stanley Hall (1844-1924), Erik Erikson (1902-1994), and James W. Fowler (1940-2015) were influential Western psychologists who developed stage theories of human development, including religious or faith development, which the author critiques for genetic determinism. Marx’s revelation of the essence of religious consciousness is precisely a scientific judgment made from the perspective of psychology. Chinese-path Marxist psychology of religion adheres to and follows the view of the essence of religion, which determines its atheistic character.

第一，宗教意识是一种歪曲的幻想反映。马克思主义对“存在与思维”这个哲学基本问题的回答，体现了其唯物主义的理论基石。他认为物质是第一性，物质决定意识，意识是主体对客体的能动反映。这一对关系体现了马克思主义本体论的唯物性，更体现了马克思主义在反映论上坚持可知论的基本观点。马克思主义的反映论不是机械反映论，人类能够正确地反映客观世界，也能歪曲地反映客观世界，这些都是对客观世界的反映。正如恩格斯所指出的：“即使是最荒谬的迷信，其根基也是反映了人类本质的永恒本性，尽管反映得很不完备，有些歪曲……”[6]马克思对宗教意识本质的揭示，恰恰是从心理学的角度进行的科学判断。中国化马克思主义宗教心理学坚持和遵循宗教本质论的观点，决定了其无神论特质。

Second, religious emotion is a study of deep psychology. The study of emotion belongs to deep-level research in psychology and is the bond that sustains individual religious psychological tendencies and group religions. Chinese-path Marxist psychology of religion can draw on relevant theories from schools of psychological theory to explain the essence and causes behind the religious feelings, religious moods, and religious passions manifested by the irrational factors of religion, further revealing that religion is “the sigh of the oppressed creature, the sentiment of a heartless world.” [7]7 “Theory of reflection” (反映论) is a Marxist epistemological principle holding that consciousness reflects objective material reality. In terms of individual religious psychology, religious emotion can enhance the individual’s identification with religion itself and with the religious group, serving as a method to strengthen religious identity. For example, Otto, in *The Idea of the Holy*, reveals the content and classification of religious emotion, holding that the holy is a kind of mystery that, through various emotional experiences, attracts believers to both fear and revere the supreme being. This kind of irrational religious feeling plays a very important role in strengthening the religious community and enhancing its internal cohesion.

第二，宗教情感是深层心理学研究。情感研究在心理学中属于深层次研究，是个体宗教心理倾向和群体宗教得以维系的纽带。中国化马克思主义宗教心理学从心理学理论流派中可以找到相关理论，来阐释宗教非理性因素表现出的宗教感情、宗教情绪和宗教激情等背后的本质和原因，进一步揭示宗教是“被压迫生灵的叹息，是无情世界的情感”。就个体宗教心理而言，宗教情感能增强个体对宗教本身及宗教团体的认同，是强化宗教认同的一种方法。例如，奥托在《论神圣》中揭示了宗教情感的内容和分类等，认为神圣就是一种神秘，它通过各种情绪体验吸引信众对最高存在物既害怕又敬重。这种非理性的宗教感情在强化宗教共同体、增强其内部凝聚力方面，具有十分重要的作用。

Third, religious behavior is the result of the individual’s internal religious motivation. Religious behavior or activity is the behavioral-psychological process through which religious believers act upon the objective world. It is a standardized behavioral expression used by believers to communicate the relationship between humans and gods, and it is also one of the four major elements constituting religion. People’s needs, desires, and behavioral motivations largely determine their overall tendencies, including their worldview and value orientation. Religious concepts (creeds, doctrines) or group religious cultural forms use symbolic representation to reveal the mysterious essence of supernatural beings. This process possesses sacredness and solemnity, creating in people’s psychology an extremely serious and reverent religious atmosphere, cultivating religious feelings and faith-based rationality.

第三，宗教行为是个体内在宗教动机的结果。宗教行为或活动是信教群众作用于对象世界的行为心理过程，是信教者用来沟通人与神之间关系的一种规范化的行为表达方式，也是构成宗教的四大要素之一。人们的需求、愿望和行为动机在很大程度上决定了个人的总体倾向，其中包括个人的世界观和价值取向。宗教观念（信条、教义）或者群体宗教文化形式，通过符号象征的手法来展现超自然物的神秘本质，这个过程具有神圣性和庄严性，并在人们心理上造成极为严肃敬穆的宗教气氛，培植宗教感情和信仰理智。

Fourth, religion is, in terms of its institutional form, a special ideology. Marxism points out that “consciousness is from the very beginning a social product” [8]8 The term “superstitious cults” (迷信邪说) is a standard Chinese official designation for groups deemed heretical or socially harmful, distinct from recognized religions.; religious concepts are a specific form of social ideology, and different religious concepts are reflections of different social existences. Wundt, the founder of experimental psychology, began his study of religious psychological phenomena with research on group psychology such as clans and tribes, later expanding to the study of social consciousness such as religious organizations. Chinese-path Marxist psychology of religion can be said to be a science that studies and explores the characteristics of individual or group religious consciousness and social behavior, as well as a science that studies the laws of religious psychological development. From the perspective of ideology, religion is a theorized and systematized religious worldview. Compared with ideologies such as philosophy, morality, politics and law, and literature and art, it has a substantive character; it is a special ideology, a state of group consciousness in constant movement, change, and development across time and space.

第四，宗教在体制上是一种特殊的意识形态。马克思主义指出，“意识一开始就是社会的产物”[7]，宗教观念是一种特定的社会意识形态，不同的宗教观念是不同社会存在的反映。实验心理学创始人冯特对宗教心理现象的研究开始于从氏族、部落等群体心理研究，后来扩展到对宗教组织等社会意识研究。中国化马克思主义宗教心理学可以说是研究和探讨个体或群体宗教意识和社会行为特征的科学，也是研究宗教心理发展规律的科学。从意识形态上来说，宗教是理论化和体系化了的宗教世界观，与哲学、道德、政法、文艺等意识形态相比具有实体性，它是一种特殊的意识形态，是一种群体意识在时间空间中不断运动变化和发展的状态。

(III) The Connotation of Chinese-Path Marxist Psychology of Religion

（三）中国化马克思主义宗教心理学的内涵

The conceptual definition of the psychology of religion appears complex and diverse due to differences between religious studies and religious theology, between religion and psychology, as well as differences in the research subject, research object, and research methods. However, a certain orderliness must exist within it. Conceptual definition can clarify boundaries and is also the starting point for conducting research in the psychology of religion. We define the concept of Chinese-path Marxist psychology of religion as follows: Chinese-path Marxist psychology of religion adheres to the worldview and methodology of dialectical materialism and historical materialism, integrates China’s specific realities, and, with the aid of psychological theories and techniques, conducts regular studies on the constituent elements of individual or group religious consciousness, religious emotion, religious behavior, religious institutions, and related aspects. The research process is both a study of the laws of religious development over time and a study of religious structure in space. In short, Chinese-path Marxist psychology of religion is primarily guided by Marxist positions, viewpoints, and methods. It includes the study of both individual religious psychology and group religious psychology [9]9 The “five characteristics” of religion in China (群众性、民族性、长期性、复杂性、国际性) is a standard formulation in Chinese Communist Party religious policy theory, first articulated in the early 1980s.. It employs the positive research results and methods of scientific psychology to study real religious beliefs and real religious believers. It also studies specific groups—such as ethnic groups, social strata, and individuals—in conjunction with China’s specific historical conditions, cultural backgrounds, etc., examining their religious beliefs, religious customs, religious activities and interactions, religious behaviors and attitudes, belief motivations, and belief consciousness.

宗教心理学的概念界定因宗教学与宗教神学、宗教与心理学，以及研究主体、研究对象和研究方法的不同而显得纷繁复杂，但其中的有序性是一定存在的。概念界定能廓清边界，也是宗教心理学研究开展的起点，我们将中国化马克思主义宗教心理学概念界定如下：中国化马克思主义宗教心理学坚持辩证唯物主义和历史唯物主义世界观和方法论，结合中国具体实际，借助心理学理论和技术，对个体或者群体的宗教意识、宗教情感、宗教行为、宗教体制等相关构成要素开展规律性研究；研究过程既是时间上的宗教发展规律研究，也是空间上的宗教结构研究。简言之，中国化马克思主义宗教心理学主要是以马克思主义立场、观点、方法为指导，既包括对个体宗教心理的研究，也包括对群体宗教心理的研究[8]，运用科学心理学的积极研究成果和方法，研究现实的宗教信仰和现实的信教的人，并结合中国特定的历史条件、文化背景等来研究特定的群体，如民族、阶层和个人的宗教信仰、宗教习俗、宗教活动和交往、宗教行为和态度、信仰动机和信仰意识等。

Chinese-path Marxist psychology of religion integrates the basic principles of Marxism with China’s specific realities and the fine traditional Chinese culture. It insists on using dialectical materialism and historical materialism, critically absorbing Western psychological theories of religion. After localization, systematization, and theorization, it has formed a distinctly characteristic Chinese-path Marxist psychology of religion. Chinese-path Marxist psychology of religion is an important component of the Chinese knowledge system and an important part of the theoretical system of religion in philosophy and social sciences with Chinese characteristics, manifesting Chinese scholarship, Chinese style, and Chinese discourse.

中国化马克思主义宗教心理学将马克思主义基本原理同中国具体实际、中华优秀传统文化相结合，坚持运用辩证唯物主义和历史唯物主义，对西方宗教心理学理论批判吸收，经过本土化、系统化、理论化以后，形成了特色鲜明的中国化马克思主义宗教心理学。中国化马克思主义宗教心理学是中国知识体系重要构成部分，是中国特色哲学社会科学宗教理论体系的重要内容，彰显了中国学术、中国风格和中国话语。

II. Characteristics of Chinese-Path Marxist Psychology of Religion

二、中国化马克思主义宗教心理学的特点

As an interdisciplinary field exploring the laws of religious phenomena, the disciplinary content of Chinese-path Marxist psychology of religion determines that its external characteristics possess diversity, complexity, and identity. Chinese-path Marxist psychology of religion has characteristics such as distinct guiding ideology, criticality, comprehensive interdisciplinarity, atheism, practicality, guiding function, and advisory function for governance.

中国化马克思主义宗教心理学作为一门探寻宗教现象规律的交叉学科，学科内容决定其外在特点具有多样性、复杂性和同一性。中国化马克思主义宗教心理学具有指导思想鲜明、批判性、综合交叉性、无神论性、实践性、引导性、资政性等特点。

(I) Distinct Guiding Ideology

（一）指导思想鲜明性

The logical starting point and theoretical foundation of Chinese-path Marxist psychology of religion are the basic principles of Marxism. That is, it uses the Marxist method of dialectical materialism and historical materialism to observe religious psychological phenomena; it is an interdisciplinary field that explores the laws and characteristics of religious psychological development. After the October Revolution, Marxism had a tremendous impact on Soviet psychology. Since Soviet psychologists advocated for the establishment of a Marxist psychology, Marxist psychology has a history of nearly one hundred years. Represented by Blonsky, Kornilov, and Vygotsky, they firmly advocated taking Marxism-Leninism as the methodological foundation of Soviet psychology and proposed the programmatic principles for establishing Marxist psychology [10]. Adhering to the guiding position of Marxism in the field of the psychology of religion shares the same logical consistency with adhering to the guiding position of Marxism in psychology in terms of theoretical development. A series of expositions by the founders of Marxism scientifically, comprehensively, and rigorously elucidated the laws by which social consciousness and social psychology like religion are constrained by social material conditions and individual physiological foundations. They also proposed the relationship of mutual constraint between social existence and social consciousness, and between the economic base and the superstructure and ideology. In summary, Marxism is the guiding ideology for China’s psychology of religion.

中国化马克思主义宗教心理学的逻辑起点和理论基石是马克思主义基本原理，即以马克思主义辩证唯物主义和历史唯物主义方法来观察宗教心理现象，是探寻宗教心理发展规律和特征的一门交叉学科。十月革命以后，马克思主义对苏联心理学产生了巨大的影响，自苏联心理学家倡导建立马克思主义的心理学以来，马克思主义心理学已有近一百年的历史。以布隆斯卡、科尔尼洛夫、维果茨基为代表，坚决主张以马克思列宁主义作为苏联心理学的方法论基础，提出了建立马克思主义心理学的纲领原则[9]。在宗教心理学领域坚持马克思主义指导地位，与心理学坚持马克思主义指导地位在理论发展上具有同一逻辑性。马克思主义创始人的一系列论述，科学、全面、严密地阐明了宗教这种社会意识、社会心理受到社会物质条件和个人生理基础所制约的规律，也提出了社会存在和社会意识、经济基础和上层建筑及意识形态之间相互制约的关系。总之，马克思主义是我国宗教心理学的指导思想。

(II) Criticality

（二）批判性

The critical spirit is the essence of Marxism, that is, the cyclical process of continuously testing cognition in practice. One of the most notable features of Chinese Marxist psychology of religion is its critical or combative nature. Without a clear critique of the various theistic currents in Western psychology of religion, it would be impossible to speak of the cultivation and consolidation of a scientific atheist psychology; without a systematic critique of the theoretical schools of Western psychology of religion, it would be impossible to speak of the creative construction of a Chinese Marxist theoretical system of psychology of religion. For example, when constructing the theoretical system of a Chinese Marxist view of individual religious psychological development, researcher Chen Yongsheng of Zhejiang Normal University maintained a high degree of vigilance and offered a forceful critique of the genetic determinist flaws of Western psychologists of religion such as Hall, Erikson, and Fowler [10]. [6]6 G. Stanley Hall (1844-1924), Erik Erikson (1902-1994), and James W. Fowler (1940-2015) were influential Western psychologists who developed stage theories of human development, including religious or faith development, which the author critiques for genetic determinism. Thorough critical spirit is a concrete manifestation of the revolutionary and scientific nature of Marxism and the fundamental reason for Marxism’s enduring vitality. Only when Chinese Marxist psychology of religion possesses criticality can it have the impetus to break the old and establish the new, to change old things and develop new things, and to construct an independent Chinese knowledge system of psychology of religion.

批判性精神是马克思主义的精髓所在，即在实践中对认识不断进行检验的循环往复的过程。中国化马克思主义宗教心理学最显著的特征之一是批判性或斗争性，没有对西方宗教心理学中各种有神论思潮的鲜明批判，也就谈不上科学无神论心理的培养和巩固；没有对西方宗教心理学理论流派的系统批判，也就谈不上中国化马克思主义宗教心理学理论体系的创造性构建。例如，浙江师范大学陈永胜研究员在构建中国化马克思主义个体宗教心理发展观的理论体系时，对霍尔、埃里克森和福勒等西方宗教心理学家的遗传决定论缺陷，保持高度警惕并给予有力批判[10]。彻底的批判精神是马克思主义革命性和科学性的具体表现，是马克思主义经久不衰的根本原因。中国化马克思主义宗教心理学只有具备了批判性，才能有破旧立新、改变旧事物和发展新事物的动力，才能构建中国自主的宗教心理学知识体系。

(3) Comprehensive Interdisciplinarity

（三）综合交叉性

The content of Chinese Marxist psychology of religion is rich, involving disciplines, subjects, objects, and methods, and covering a wide range of areas. In terms of disciplines, it involves researchers with backgrounds in religious studies, psychology, brain science, and other fields, correspondingly forming interdisciplinary research teams spanning the humanities and sciences. In terms of research objects, it includes the study of the religious psychology of both believers and non-believers. It is neither a pure theory of religious psychology nor a simple lecture on the Marxist view of religion; it is neither a pure introduction to the psychology of religious belief nor a simple education in scientific atheism. It involves the entire field of the study of humanity (人学), encompassing the inner world of the individual and the relational world between people, which gives Chinese Marxist psychology of religion a strong comprehensive character. At the same time, in the research process of Chinese Marxist psychology of religion, it is generally linked to disciplines such as basic Marxist theory, religious studies, psychology, ethnology, and folklore, and borrows some principles and research methods from these disciplines, presenting the characteristic of comprehensive interdisciplinarity.

中国化马克思主义宗教心理学的内容丰富，涉及学科、主体、对象、方法，涵盖面广。在学科上，涉及宗教学、心理学、脑科学等知识背景的研究人员，相应地形成文理交叉的研究队伍。在研究对象上，包括对信教与不信教者的宗教心理研究，既不是单纯的关于宗教心理理论，也不是单纯的马克思主义宗教观宣讲；既不是单纯的关于宗教信仰心理的介绍，也不是单纯的科学无神论教育。它是涉及关于人学的全部领域，包含个体内在世界和人与人的关系世界，这就使中国化马克思主义宗教心理学具有极强的综合性。同时，在中国化马克思主义宗教心理学研究过程中，一般又与马克思主义基本理论、宗教学、心理学、民族学、民俗学等学科相关联，并借用这些学科的一些原理和研究方法，呈现出综合交叉性的特点。

(4) Atheistic Nature

（四）无神论性

The worldview and methodology of dialectical materialism and historical materialism completely deny the existence of gods, the immortality of the soul, happiness in the afterlife, and other superstitions about ghosts and gods and various forms of witchcraft promoted by theism. Chinese Marxist psychology of religion is, in essence, a scientific atheist worldview and methodology. Correctly elucidating the “ontology” and “theory of reflection” (反映论) of the world is the fundamental task of research in Chinese Marxist psychology of religion. By studying the religious life and religious activities of specific religious belief groups or religious believers under specific socio-historical conditions, it reveals the socio-psychological roots of religious belief and attitudes; by studying the interaction and influence between the religious life of specific religious groups and individuals and other social life, it explores and reveals the socio-psychological influences on the origin, essence, and social role of religious consciousness; through case studies, it reveals the characteristics of religious consciousness, religious experience, and religious emotion, as well as the regularity of the formation of individual religious psychology [11]. [7]7 “Theory of reflection” (反映论) is a Marxist epistemological principle holding that consciousness reflects objective material reality. The rational tools of psychology can effectively explain religious psychological phenomena, warranting our in-depth research, and the research results should be scientifically popularized among students and the masses to promote the scientific spirit and consolidate China’s socialist ideology.

辩证唯物主义和历史唯物主义的世界观方法论是彻底否认有神论所宣扬的神的存在、灵魂不死、来世幸福及其他鬼神迷信和各种巫术的理论。中国化马克思主义宗教心理学在本质上是科学无神论的世界观和方法论，正确阐明世界的“本体论”和“反映论”是中国化马克思主义宗教心理学研究的根本任务。通过研究特定社会历史条件下的特定宗教信仰群体或宗教信徒的宗教生活和宗教活动，揭示宗教信仰及态度的社会心理根源；通过研究特定宗教群体和个体的宗教生活与其他社会生活的相互作用及影响，探索和揭示宗教意识的起源、本质及其社会作用方面的社会心理影响；通过个案研究，揭示宗教意识、宗教经验和宗教情感的特征，以及个体宗教心理形成的规律性[11]。心理学理性工具能有效阐释宗教心理现象，值得我们进行深入研究，并将研究成果科学普及给学生和群众，弘扬科学精神，筑牢我国社会主义意识形态。

(5) Governance Advisory Nature (资政性)

（五）资政性

Chinese Marxist psychology of religion is an important part of the Sinicized Marxist theoretical system and a key component of the knowledge system of philosophy and social sciences with Chinese characteristics. It has significant practical implications for guiding China’s revolution, construction, and reform. Research on the psychology of religion guided by Marxism can provide decision-making consultation for the Party and government. The formulation of religious policies and the handling of religious issues by the Party and government are inseparable from the theoretical basis provided by Chinese Marxist psychology of religion. The propaganda and education of scientific atheism are also inseparable from the scientific experiments of Chinese Marxist psychology of religion. By providing a psychological explanation of religious phenomena and exposing the deceptive nature of religion, Chinese Marxist psychology of religion can offer a theoretical basis and intellectual support for the management of religious affairs. At the same time, through scientific guidance, enabling the majority of religious believers to consciously accept science and advanced civilization helps to safeguard the security of China’s socialist ideological domain.

中国化马克思主义宗教心理学是中国化的马克思主义理论体系的重要内容，是中国特色哲学社会科学知识体系重要组成部分，对于指导中国革命、建设、改革具有重要的实践意义。以马克思主义为指导的宗教心理学研究能为党和政府提供决策咨询，党和政府制定宗教方针政策、处理宗教问题等离不开中国化马克思主义宗教心理学的理论依据，开展科学无神论宣传教育也离不开中国化马克思主义宗教心理学的科学实验。中国化马克思主义宗教心理学通过对宗教现象的心理学阐释、揭露宗教欺骗本质可以为管理宗教事务提供理论依据和智力支持。同时，通过科学引导，使大多数信教群众自觉接受科学、接受先进文明，有助于维护我国社会主义意识形态领域安全。

(6) Practical Character

（六）实践性

Practice is the living source of Marxism; people understand and transform the world through practice. Chinese Marxist psychology of religion correctly understands religious psychological phenomena through social practice, forming theories, policies, and disciplinary systems. It guides practice through the method of atheist propaganda and education, revealing the idealist and agnostic essence of religion. The direct purpose of conducting propaganda and education in Chinese Marxist psychology of religion is to educate the broad masses of the people to firmly uphold a scientific atheist stance. It provides guidance for the life practice of the masses while simultaneously providing practical services for the religious policies formulated by the Party and government. This determines that Chinese Marxist psychology of religion possesses a distinct practical character [12]. [8]8 The term “superstitious cults” (迷信邪说) is a standard Chinese official designation for groups deemed heretical or socially harmful, distinct from recognized religions. It is precisely in the struggle against various forms of religious theology, theistic views of religion, superstitious cults, and in the practice of handling various ideological and cognitive issues related to religion that Chinese Marxist psychology of religion continuously gains developmental momentum and achieves effective results.

实践是马克思主义的活水源头，人们通过实践去认识世界和改造世界。中国化马克思主义宗教心理学通过社会实践正确认识宗教心理现象，并形成理论、政策和学科体系，通过无神论宣传教育的方式指导实践，揭示宗教的唯心主义和不可知论本质。进行中国化马克思主义宗教心理学宣传教育的直接目的是为了教育广大人民群众坚定科学无神论立场，既为群众的人生实践提供指导，同时为党和政府制定的宗教政策提供实践服务，这决定了中国化马克思主义宗教心理学具有鲜明的实践性[12]。正是在同各种形式的宗教神学、有神论宗教观和迷信邪说的斗争中，在处理各种宗教思想认识问题的实践中，中国化马克思主义宗教心理学不断地获得发展动力，取得实效的成果。

(7) Guiding Nature

（七）引导性

The essential difference between materialism and idealism, which are “as incompatible as fire and water,” determines the difference in values held by adherents of the two camps. Chinese Marxist psychology of religion insists on analyzing and solving religious problems from a scientific atheist standpoint, inevitably forming a set of values opposed to those of religious theists. For a long time, the characteristics of religion in China – “mass character, ethnic character, long-term nature, complexity, and international character” – have not changed. [9]9 The “five characteristics” of religion in China (群众性、民族性、长期性、复杂性、国际性) is a standard formulation in Chinese Communist Party religious policy theory, first articulated in the early 1980s. This means that religion will exist for a long time in China. Although socialist values and religious concepts are fundamentally different, they can coexist and prosper together under the socialist system. This requires actively guiding religion to adapt to socialist society. That is to say, although there is an irreconcilable contradiction between religion, which is theistic, and Chinese Marxist psychology of religion, which promotes atheism, it is possible to use reason to guide the irrational and science to guide civilized lifestyles. In the process of guidance, sensitivity may also arise due to differences in the “view of truth” (真理观), leading to new religious issues.

唯物主义与唯心主义之间“水火不相容”的本质区别，决定了两大阵营观念持有者在价值上的不同。中国化马克思主义宗教心理学坚持以科学无神论的立场分析宗教问题，解决宗教问题，与宗教有神论者必然形成一种对立的价值观。长期以来，我国宗教的“群众性、民族性、长期性、复杂性、国际性”特征没有改变，也就是说宗教在我国将长期存在，虽然社会主义价值观念与宗教观念有本质区别，但是二者在社会主义制度下是可以共存共荣的，这就要求积极引导宗教与社会主义社会相适应。也就是说，作为有神论的宗教与宣扬无神论的中国化马克思主义宗教心理学之间虽然不可调和，但是可以用理性引导非理性，用科学引导文明生活方式。在引导过程中，也会由于“真理观”的不同带来敏感性，形成新的宗教问题。

3. Research Methods of Chinese Marxist Psychology of Religion

三、中国化马克思主义宗教心理学的研究方法

There must necessarily be a practical intermediary between subject and object, and this intermediary is the means and methods to achieve the goal. As a form of practical cognition, Chinese Marxist psychology of religion requires a series of research methods for its theories to form and act upon practice. Research on the psychology of religion in China must adhere to Marxism as the overarching guiding ideology and methodology; it must follow the path of Marxism, the broad path of dialectical materialism and historical materialism. Under the guidance of this fundamental method, combined with the regularity of logical thinking, adhering to a problem-oriented approach, and using the specific disciplinary methods of practice to construct the grand disciplinary pattern of the “New Humanities and Social Sciences” (新文科) in the New Era, it must fully reflect the distinct characteristic of interdisciplinary intersection in Chinese Marxist psychology of religion. Only in this way can the scientific nature of Chinese Marxist psychology of religion be enhanced, and a knowledge system with its own characteristics, suitable for China’s socialist modernization, be constructed.

主体与客体之间必然存在一个实践中介，这个中介就是达到目的的手段和方法。中国化马克思主义宗教心理学作为实践性的认识，其理论形成并作用于实践必然需要一系列研究方法。中国宗教心理学研究必须坚持马克思主义这个总的指导思想和方法论，必须走马克思主义的道路，走辩证唯物主义和历史唯物主义的大道，在这个根本方法的指导下，结合逻辑思维的规律性，坚持问题导向，以实践的具体学科方法构建新时代“新文科”学科大格局，充分体现中国化马克思主义宗教心理学学科交叉的鲜明特性。唯有这样，才能提高中国化马克思主义宗教心理学的科学性，构建具有自己特色的、适合于我国社会主义现代化建设的知识体系。

(1) Adhere to the Research Method of Dialectical Logical Thinking

（一）坚持辩证的逻辑思维研究方法

Philosophy is a systematized and theorized worldview; it is the reflection of the real world in the inner world of thought, and the operation of the world of thought is a process of dialectical movement of inner thought. The research methods of a Chinese Marxist psychology of religion are inseparable from dialectical logical thinking methods. The greatest characteristic of dialectical thinking is the recognition that the fundamental attribute of matter is motion, that matter manifests itself in the forms of time and space, and that interconnectedness, change, development, and the driving force of contradiction are its fundamental viewpoints. Just as Engels pointed out, without the method of dialectical thinking, it is impossible to connect even two simple facts. [1]1 Reference to Engels's *Anti-Dühring* and *Dialectics of Nature*, where he argues that formal logic is insufficient for understanding complex natural and historical processes. A Chinese Marxist psychology of religion follows Marxist research methods, primarily including the method of contradiction as driving force, statistical methods, and classificatory research methods.

哲学是系统化理论化的世界观，是内在思维世界对现实世界的反映，思维世界的运演是一个内在思维的辩证运动过程。中国化马克思主义宗教心理学研究方法离不开辩证的逻辑思维方法。辩证思维最大的特点是承认物质的根本属性是运动，物质以时间和空间的形态展现自身，联系变化发展和矛盾推动力是其根本观点。就像恩格斯所指出的，没有辩证的思维方法就连两个简单的事实也难以联系起来的。中国化马克思主义宗教心理学遵循马克思主义研究方法，主要有矛盾动力论方法、统计学方法、分类研究方法等。

The method of contradiction as driving force is the essence of Marxist materialist dialectics, that is, the recognition that all matter is universally interconnected and in motion, and that the driving force of the motion of matter comes from the process of the unity of opposites of contradiction. Through the method of contradiction as driving force, a Chinese Marxist psychology of religion strives to scientifically reveal the causes (driving forces) of the emergence of religious concepts and behaviors. For example, the Freudian psychoanalytic school attributes the driving force of individual human behavior to the psychological drive of the libido; Jung's analytical psychology school explains the driving force of the historical and cultural operation of human groups as the movement tendency of the collective unconscious; Adler emphasizes the guiding role of the superego, taking ideals and goals as the driving force of human action; Maslow's hierarchy of needs theory holds that people's inner motivations are the guide for action; and so on. A Chinese Marxist psychology of religion adheres to the methodology of materialist dialectics, applies psychological theories to reveal the laws of the emergence, development, and disappearance of religious psychological phenomena, and upholds the theory of contradiction as the driving force, such as the contradictory movement of "matter and consciousness" and "social being and social consciousness," analyzing the movement and change of human religious belief psychology and the history of human religious belief.

矛盾动力论方法是马克思主义唯物辩证法的精髓，即承认一切物质都是普遍联系的、是运动的，物质运动的推动力来自矛盾的对立统一过程。中国化马克思主义宗教心理学通过矛盾动力论方法，力求科学地揭示宗教观念和行为产生的原因（动力）。比如，弗洛伊德精神分析学派把人类个体行为动力归结为力比多的心理驱动，荣格分析精神学派把人类群体历史文化运行的动力解释为集体无意识的运动倾向，阿德勒强调超我的引领作用，将理想、目标作为人类行动的动力，马斯洛的需求层次理论认为人内在的动机是行动的指南，等等；中国化马克思主义宗教心理学坚持唯物主义辩证法方法论，运用心理学理论揭示宗教心理现象产生发展消亡规律，坚持矛盾的动力说理论，如“物质与意识”“社会存在与社会意识”的矛盾运动，分析人类宗教信仰心理和人类宗教信仰历史的运动变化。

Statistical methods, by means of scientific statistics, study the laws of necessity within a large number of contingent individual events, thus dialectically unifying contingency and necessity. The emergence, existence, development, and change of any natural or social phenomenon have objective laws, which are either expressed in the form of statistical laws or expressed through non-statistical laws. A Chinese Marxist psychology of religion insists that practice is the source of knowledge; only through statistical research methods in field investigations and the analysis of collected data can the psychological laws behind social life be discovered.

统计学方法借助科学统计，将大量偶然的个性事件进行必然性的规律研究，使偶然性与必然性辩证地统一起来。任何自然现象和社会现象的产生、存在、发展和变化都有客观规律性，或通过统计学规律的形式表现出来，或通过非统计学规律表现出来。中国化马克思主义宗教心理学坚持实践是认识的源泉，只有在田野调查中通过统计学的研究方法，对采集的数据进行分析，才能发现社会生活背后的心理学规律。

The classificatory research method is a research method needed by both the natural sciences and the social sciences, and the psychology of religion, which partakes of both the natural and social sciences, is also inseparable from classificatory research methods. As far as the study of religion is concerned, there are many classification methods, including hierarchical classification, morphological classification, historical classification, geographical classification, institutional classification, etc.; researchers can use different classification methods according to different needs. As far as psychological research is concerned, there are classifications by gender, life cycle, individual and group, etc. A Chinese Marxist psychology of religion is formed by the intersection of religion and psychology in terms of content, and its research methods exhibit complexity. Only through reasonable classification of complex religious psychological phenomena can the orderliness and regularity of religious belief psychology be found.

分类研究方法是自然科学和社会科学都需要的研究方法，兼具自然科学与社会科学的宗教心理学也离不开分类研究方法。就宗教的研究而言，分类方法很多，有层次分类法、形态分类法、历史分类法、地域分类法、制度分类法等，研究者可以根据不同的需要运用不同的分类方法。就心理学研究而言，有性别分类、生命周期分类、个体与群体分类等。中国化马克思主义宗教心理学在内容上是宗教和心理交叉形成的，在研究方法上呈现出复杂性，对复杂的宗教心理现象研究唯有通过合理分类，才能寻找到宗教信仰心理的有序性和规律性。

(II) Adhering to the Macro-Guiding Research Method of Historical Materialism

（二）坚持唯物史观的宏观指导性研究方法

The psychology of religion is the study of the laws of the long-standing historical phenomena of religion; it is a science concerning "human beings." The origin, existence, development, and change of religion all need to be studied using the grand narrative research method of historiography. In the field of social phenomenon research, the method of historical materialism serves as a general macro-level research method. Historical materialism provides a universally significant macro-level guiding worldview and methodology for the study of a Chinese Marxist psychology of religion. [2]2 The bracketed number [13] appears in the original Chinese text, likely a footnote reference in the source publication. The interdisciplinary nature of a Chinese Marxist psychology of religion determines the diversity of its specific disciplinary research methods, but this diversity must be consciously unified under the guiding ideology of Marxism and adhere to historical materialism.

宗教心理学是对悠久的宗教历史现象开展的规律性研究，是一门关于“人的科学”，宗教的起源、存在、发展和变化都需要用史学的宏大叙述研究方法来研究。在社会现象研究的领域中，作为一般宏观性的研究方法是唯物史观的方法，唯物史观为中国化马克思主义宗教心理学研究提供了具有普遍的宏观性指导意义的世界观和方法论[13]。中国化马克思主义宗教心理学的交叉性决定其具体学科研究方法的多样性，但是这种多样性要自觉统一于马克思主义指导思想，坚持唯物史观。

The determination of social consciousness by social being is the core viewpoint of historical materialism and also the fundamental distinction between historical materialism and historical idealism. In studying the daily life of religious believers or the development of group religious psychology, a Chinese Marxist psychology of religion consciously proceeds from the basic contradictions of productive forces determining relations of production, the economic base determining the superstructure, and social being determining social consciousness, guiding the study of religious belief psychological phenomena from the macro level of worldview. Otherwise, it would fall into the quagmire of historical idealism. Without the guidance of historical materialism, one can at most remain at the level of describing a large number of social phenomena, making it difficult to summarize the laws of social phenomena and reach scientific, holistic conclusions. For example, Freud's psychoanalytic view of religion committed the error of applying only the specific methods of psychology to study holistic phenomena, reducing religious psychological phenomena to mere human psychological phenomena, and considering religion a neurosis, a phenomenon of the subconscious. Similarly, if one were to simply apply the empirical methods of the natural sciences and negate comprehensive logical thinking to study the problem of God, one would simplistically treat the question of God's existence or non-existence as a philosophical problem.

社会存在决定社会意识是唯物史观的核心观点，也是唯物史观与唯心史观的根本区别。中国化马克思主义宗教心理学在研究信教群众日常生活或者群体宗教心理发展中，自觉地从生产力决定生产关系、经济基础决定上层建筑、社会存在决定社会意识等基本矛盾出发，从世界观的宏观层次上来指导对于宗教信仰心理现象的研究，否则就会陷入唯心史观的泥潭。离开唯物史观的指导，最多也只能停留在描述大量社会现象的水平上，难以总结社会现象的规律性，得出科学的整体性结论。例如，弗洛伊德的精神分析法的宗教观就犯了单纯运用心理学的具体方法研究整体现象的错误，以偏概全地把宗教心理现象归结为人的心理现象，认为宗教是一种神经官能症，是一种潜意识心理现象。又如，如果单纯运用自然科学的实证方法、否定综合的逻辑思维来研究上帝问题，就会简单化地把上帝存在与否的问题当作哲学问题。

(III) Constructing a "New Liberal Arts" Grand Framework with Practical Specific Disciplinary Methods

（三）以实践的具体学科方法构建“新文科”大格局

Dialectical thinking and historical materialism are unified in concrete practice. The connotation and characteristics of a Chinese Marxist psychology of religion determine the diversity and unity of its research methods. From the establishment of Western psychology of religion to the formation of a Chinese Marxist psychology of religion, the psychology of religion, due to its interdisciplinary nature, regional differences, and diversity of objects, has involved extremely complex multi-method research. To comprehensively study and understand religious psychological phenomena, it is necessary to conduct multi-dimensional research on religious psychology. This requires studying from the specific methods of interdisciplinary and different research objects, and analyzing religious psychological phenomena from different disciplinary perspectives. These basic methods of specific disciplines roughly include historical methods, philosophical methods, political science methods, cultural studies methods, folklore methods, psychological methods, sociological methods, anthropological methods, geographical-ecological methods, ethical methods, theological research methods, etc. Through the extensive use of these specific disciplinary research methods, a complete disciplinary discourse system with Chinese characteristics can be established. It can be said that the diversity and complexity of the psychology of religion lead to difficulties in its theoretical research, but it is precisely this difficulty that gives a Chinese Marxist psychology of religion a stronger inclusiveness than other disciplines. Currently, against the backdrop of the "New Liberal Arts" needing to break through the "small liberal arts" mindset and construct a "grand liberal arts" framework, we need to seriously summarize the experience of multi-disciplinary intersection in a Chinese Marxist psychology of religion, insist on taking problem research as the center, and enhance the ability for multi-disciplinary resonance.

辩证思维和唯物史观统一于具体的实践之中。中国化马克思主义宗教心理学的内涵和特点决定了其研究方法的多样性和同一性。从西方宗教心理学创立到中国化马克思主义宗教心理学形成，宗教心理学因为学科交叉性、地域差异性、对象多元化等，使其存在极其复杂的多方法研究。全面地研究和认识宗教心理现象，必须对宗教心理进行多维性的研究，就必须从交叉学科、不同研究对象的具体方法来研究，从不同的学科视角来剖析宗教心理现象。这种具体学科性的基本方法大致包括历史学方法、哲学方法、政治学方法、文化学方法、民俗学方法、心理学方法、社会学方法、人类学方法、地理生态学方法、伦理学方法、神学研究方法等。通过这些具体学科性研究方法的广泛使用，建立起完备的中国特色的学科话语体系。可以说，宗教心理学的多样性和复杂性导致其理论研究的困境，但是也恰恰是这种困境使中国化马克思主义宗教心理学具有比其他学科更强大的包容性。当前在“新文科”要突破“小文科”思维，构建“大文科”格局背景下，我们需要认真总结中国化马克思主义宗教心理学多学科交叉的经验，坚持以问题研究为中心，提升多学科共振的能力。

Online Editor: Tongxin

网络编辑：同心