Accelerate the Construction of China’s Independent Atheism Knowledge System

Atheism is an indispensable discipline within philosophy and social sciences with Chinese characteristics, and it is also a relatively weak discipline to date. How to strengthen the construction of the atheism discipline under the guidance of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era? Focusing on this question, we conducted a special interview with Tian Xinming, a researcher at the Research and Development Center for Higher Education Sciences of the Ministry of Education.

无神论是中国特色哲学社会科学中一个不可缺少的学科，也是迄今为止比较薄弱的一个学科。如何以习近平新时代中国特色社会主义思想为指导，加强无神论学科建设？围绕这个问题，我们专门访问了教育部高等学校科学研究发展中心田心铭研究员。

I. Why Accelerate the Construction of China’s Independent Atheism Knowledge System?

一、为什么要加快建构中国自主无神论知识体系？

▲ (Interviewer abbreviated as ▲, same below): Professor Tian, hello! Thank you for accepting our exclusive interview. Comrade Xi Jinping has made many important expositions on accelerating the construction of philosophy and social sciences with Chinese characteristics. We have noticed that you have published some articles discussing the issue of constructing the atheism discipline. Could you share your views on how to implement the spirit of these expositions in the construction of the atheism discipline?

▲（采访者简称▲，下同）：田老师，您好！感谢您接受我们的专访。习近平同志对加快构建中国特色哲学社会科学做了许多重要论述。我们注意到您发表过一些文章讨论无神论学科建设问题。您可否就无神论学科建设如何贯彻这些论述精神谈谈看法？

● (Interviewee abbreviated as ●, same below): Alright. Comrade Xi Jinping pointed out: “Accelerating the construction of philosophy and social sciences with Chinese characteristics ultimately boils down to constructing China’s independent knowledge system.” [1]1 The "Two Integrations" (两个结合) refers to the principle of integrating the basic tenets of Marxism with China's specific realities and with the best of traditional Chinese culture, formally established at the 20th National Congress of the CPC in 2022. I believe that, in accordance with the spirit of this important thesis, strengthening the construction of the atheism discipline ultimately boils down to accelerating the construction of China’s independent atheism knowledge system. To this end, three issues need to be considered: first, why accelerate the construction of China’s independent atheism knowledge system; second, what kind of system to construct; and third, how to construct this system.

●（被采访者简称●，下同）：好的。习近平同志指出：“加快构建中国特色哲学社会科学，归根结底是建构中国自主的知识体系。”我认为，按照这一重要论断精神，加强无神论学科建设，归根结底就是要加快建构中国自主的无神论知识体系。为此需要思考三个问题：一是为什么要加快建构中国自主无神论知识体系，二是建构成什么样的体系，三是怎样建构这一体系。

To discuss the question of why to construct it, we must start with what a “knowledge system” is.

讨论为什么要建构的问题，要从什么是“知识体系”谈起。

On May 17, 2016, Comrade Xi Jinping proposed “accelerating the construction of philosophy and social sciences with Chinese characteristics” at the Symposium on Philosophy and Social Sciences Work and provided in-depth and systematic elaboration. [2]2 Karl Marx, "Contribution to the Critique of Hegel's Philosophy of Law. Introduction." Comrade Xi Jinping has also discussed issues related to philosophy and social sciences with Chinese characteristics on many other occasions. We must connect these speeches and apply them as a whole to guide the construction of the atheism discipline. The important thesis “ultimately boils down to constructing China’s independent knowledge system” centrally summarizes the spirit of Comrade Xi Jinping’s expositions on philosophy and social sciences with Chinese characteristics. “Knowledge system” is a key term among them, serving as a general term for various “systems.”

2016年5月17日，习近平同志在哲学社会科学工作座谈会上提出“加快构建中国特色哲学社会科学”，并做了深入系统阐述。习近平同志还多次论述了有关中国特色哲学社会科学的问题。我们要把这些讲话联系起来，并当作一个整体运用于指导无神论学科建设。“归根结底是建构中国自主的知识体系”这一重要论断集中概括了习近平同志关于中国特色哲学社会科学论述的精神。“知识体系”是其中一个关键词，是各种“体系”的总称。

In Comrade Xi Jinping’s series of important expositions, “accelerating the construction of philosophy and social sciences with Chinese characteristics” is a general topic. Comrade Xi Jinping pointed out: “Philosophy and social sciences with Chinese characteristics should cover various fields such as history, economy, politics, culture, society, ecology, military affairs, and Party building, encompass many disciplines including traditional disciplines, emerging disciplines, frontier disciplines, cross-disciplinary disciplines, and niche disciplines, and continuously promote the construction and innovation of the disciplinary system, academic system, and discourse system, striving to build a comprehensive, all-domain, all-element philosophy and social sciences system.” [3]3 Friedrich Engels, "Ludwig Feuerbach and the End of Classical German Philosophy." “Philosophy and social sciences with Chinese characteristics” is a system composed of numerous disciplines. Each of these disciplines is, in turn, a system composed of multiple sub-disciplines, forming systems at different levels. Systems at different aspects and levels, both vertical and horizontal, interconnect to form a whole. Each discipline is also composed of the unity of an academic system and a discourse system. Comrade Xi Jinping pointed out: “Each discipline must construct a systematic disciplinary theory and concepts.” [4]4 A reference to Engels's critique of the "declaration of war on religion" advocated by some early socialist currents, as discussed in his writings on the history of early Christianity and the strategy of the workers' movement. The content of theories and knowledge constitutes the academic system of each discipline. Theories and knowledge are expressed through concepts. In terms of content, concepts are the expression of theories and knowledge; in terms of linguistic form, they are discourse. The discourse system is the system of academic terms that express theories and knowledge. The discourse system cannot be separated from the academic system, yet it also possesses relative independence. Comrade Xi Jinping emphasized “paying attention to strengthening the construction of the discourse system.” [5]5 Xi Jinping, “Speech at a Symposium on Philosophy and Social Sciences,” May 17, 2016. A discipline is mature and sound only when it is constructed as a unity of the academic system and the discourse system. Comrade Xi Jinping summarized the task of constructing philosophy and social sciences with Chinese characteristics as the construction of the three major systems—the disciplinary system, the academic system, and the discourse system—thereby pointing out the strategic direction for the development of contemporary Chinese philosophy and social sciences. This serves as our guide for constructing a complete and scientific atheism discipline.

在习近平同志系列重要论述中，“加快构建中国特色哲学社会科学”是一个总题目。习近平同志指出：“中国特色哲学社会科学应该涵盖历史、经济、政治、文化、社会、生态、军事、党建等各领域，囊括传统学科、新兴学科、前沿学科、交叉学科、冷门学科等诸多学科，不断推进学科体系、学术体系、话语体系建设和创新，努力构建一个全方位、全领域、全要素的哲学社会科学体系。” “中国特色哲学社会科学”是一个由众多学科构成的体系。其中每一门学科，又是由多个下一级学科构成的体系，是分为不同层级的体系。不同方面、不同层级的学科纵向和横向相互连接，构成一个整体。其中每一个学科又是由学术体系和话语体系的统一构成的。习近平同志指出：“每个学科都要构建成体系的学科理论和概念。”理论和知识的内容构成了各学科的学术体系。理论、知识是用概念来表达的。概念就其内容来说是理论和知识的表达，就其语言形式来说就是话语。话语体系就是表达理论、知识的学术术语的体系。话语体系离不开学术体系，同时具有相对独立性。习近平同志强调“要注意加强话语体系建设”。一个学科只有构建成学术体系和话语体系的统一体，才是成熟的、健全的学科。习近平同志把构建中国特色哲学社会科学的任务概括为学科体系、学术体系、话语体系三大体系建设，指明了当代中国哲学社会科学发展的战略方向，是我们构建完整、科学的无神论学科的指南。

In the thesis “ultimately boils down to constructing China’s independent knowledge system,” proposed by Comrade Xi Jinping during his inspection of Renmin University of China in April 2022, [6]6 A classical allusion from the “Xiang Zhuan” (Commentary on the Images) of the *Book of Changes* (Yijing). various “systems” are centrally summarized as the “knowledge system.” In addition to the three major systems, Comrade Xi Jinping’s speeches have also proposed concepts such as “theoretical system” and “historical materials system.” “Knowledge” is a category with a broad extension. The reflection of the material world in the human mind is collectively called consciousness, which includes different forms such as cognition, emotion, and will. Among these, cognition is the understanding and grasp of objects, the “knowing” of various things in the material world. The positive achievements of cognitive activity are knowledge. “Knowledge” is the general term for the positive achievements of humans actively reflecting the phenomena, essence, and laws of the objective world. Perceptual knowledge and rational knowledge are both knowledge. Language is also a form of knowledge. The content of each discipline is knowledge, and the discourse expressing that content is also knowledge. The disciplinary system, academic system, and discourse system of philosophy and social sciences are all crystallizations of knowledge. Theories and theoretical systems, historical materials and historical materials systems are also knowledge. Knowledge of various systems can be collectively referred to as the “knowledge system.” The thesis “ultimately boils down to constructing China’s independent knowledge system” is applicable to the entirety of philosophy and social sciences with Chinese characteristics as well as to each of its individual disciplines. Therefore, it can be said that accelerating the construction of the contemporary Chinese atheism discipline ultimately boils down to constructing China’s independent atheism knowledge system.

在习近平同志2022年4月考察中国人民大学时提出的“归根结底是建构中国自主的知识体系”这一论断中，各种“体系”被集中概括为“知识体系”。除了三大体系外，习近平同志的讲话中还提出过“理论体系”“史料体系”等概念。“知识”是一个外延宽泛的范畴。物质世界在人们头脑中的反映总称为意识，包括认识和感情、意志等不同形式。其中，认识是对客体的了解和把握，是对物质世界各种事物的“知”。认识活动的积极成果就是知识。“知识”是人类能动地反映客观世界的现象和本质、规律的积极成果的总称。感性知识、理性知识都是知识。语言也是一种知识。各学科的内容是知识，表达内容的话语也是知识。哲学社会科学的学科体系、学术体系、话语体系都是知识的结晶。理论和理论体系、史料和史料体系也都是知识。各种体系的知识可以总称为“知识体系”。“归根结底是建构中国自主的知识体系”，对于中国特色哲学社会科学的总体以及其中各个学科都是适用的。所以可以说，加快构建当代中国无神论学科，归根结底就是要建构中国自主无神论知识体系。

▲: Philosophy and social sciences belong to social consciousness, but social consciousness is not only knowledge; it also includes other forms. Besides knowledge and the knowledge system, do the three major systems of the atheism discipline also include other forms of social consciousness?

▲：哲学社会科学属于社会意识，而社会意识不只是知识，还包括其他形式。除了知识和知识体系，无神论学科的三大体系是否也包括其他形式的社会意识呢？

●: Besides knowledge, philosophy and social sciences, as social consciousness, also contain factors such as emotion and will. Social consciousness is a unity; emotion and will arise on the basis of certain cognition and are inseparable from knowledge. The thesis that “ultimately boils down” to constructing an independent knowledge system grasps the root of the problem, provides a concise summary, and points to the key. The atheism discipline with Chinese characteristics constructed by grasping this root should be a unity of knowledge, emotion, and will based on knowledge. Going a step further, from another perspective, this unity is also an object of people’s cognition; relative to its cognizer, it is a kind of knowledge or knowledge system. In this sense, the “knowledge system” is a general term for the disciplinary system, academic system, and discourse system that includes multiple forms of social consciousness. Constructing China’s independent atheism knowledge system means constructing the atheism discipline with Chinese characteristics. We can discuss the issue of constructing China’s independent atheism knowledge system in this sense.

●：除了知识外，哲学社会科学作为社会意识还包含感情和意志等因素。社会意识是一个统一体，感情和意志是在一定认识的基础上产生的，同知识不可分。“归根结底”是建构中国自主知识体系的论断抓住问题的根本作出简明概括，指明了关键所在。抓住这一根本建构起来的中国特色无神论学科，应该是以知识为基础的知、情、意的统一体。更进一步说，换一个角度来看，这个统一体也是人们认识的对象，相对于它的认识者来说，是一种知识或知识体系。在这个意义上，“知识体系”是包括社会意识的多种形式在内的学科体系、学术体系、话语体系的总称，建构中国自主无神论知识体系就是建构中国特色无神论学科。我们可以在这个意义上讨论建构中国自主无神论知识体系的问题。

▲: Could you also discuss, from the perspective of the historical development and current reality of the atheism discipline, why we should accelerate the construction of China’s independent atheism knowledge system?

▲：您是否可以再从无神论学科的历史发展和现实状况谈谈为什么应该加快建构中国自主无神论知识体系？

●: Comrade Xi Jinping requires, “Do more ‘integration’ and ‘final assembly,’ do more ‘independent innovation’ and ‘comprehensive innovation,’ and contribute to building a philosophy and social sciences system with Chinese characteristics, Chinese style, and Chinese manner.” [7]7 A symposium held by the CPC Central Committee on June 2, 2023, focusing on the inheritance and development of Chinese culture. From the perspective of the historical development and current reality of the atheism discipline, through “integration” and “final assembly,” achieving independent innovation and comprehensive innovation to construct China’s independent atheism knowledge system is precisely the right time.

●：习近平同志要求，“多搞‘集成’和‘总装’，多搞‘自主创新’和‘综合创新’，为建设具有中国特色、中国风格、中国气派的哲学社会科学体系作出贡献”。从无神论学科的历史发展和现实状况看，通过“集成”和“总装”，实现自主创新、综合创新，建构中国自主无神论知识体系，正当其时。

In the course of long-term historical development, atheism has passed through stages such as ancient naive atheism, scientific atheism founded on modern natural science, and Marxist atheism. Marx’s creation of historical materialism turned the study of social history, including atheism, into a genuine science. All the theory and practice of the Communist Party of China are based on the Marxist scientific worldview, including atheism. Contemporary Chinese philosophy and social sciences began with the entry of Marxism into China and have developed under the guidance of Marxism; many disciplines have made considerable progress. Atheism, as one discipline to be constructed, started late, developed slowly, and has weak research capacity; it is a weak discipline and has not yet formed a relatively complete disciplinary system, academic system, or discourse system. The China Atheism Society, a national mass academic organization dedicated to promoting the study and dissemination of the Marxist atheist worldview, was founded in 1978, ceased activities in the mid-1980s, and resumed activities in 1997. The journal *Science and Atheism*, founded by the China Atheism Society in 1999, remains the only magazine in China exclusively dedicated to the study and dissemination of atheism. For a period, due to various reasons, a phenomenon emerged of “no one speaks of atheism, while some speak of theism,” and even whether atheism should be disseminated to the general public became a fiercely debated issue. Strengthening the construction of atheism, this weak discipline, is an urgent task for accelerating the construction of philosophy and social sciences with Chinese characteristics. At the same time, we also see that, through the long-term unremitting efforts of a group of scholars, atheist research has achieved considerable results, creating conditions for constructing China’s independent atheist knowledge system. Especially since the 18th National Congress of the CPC [1]1 The "Two Integrations" (两个结合) refers to the principle of integrating the basic tenets of Marxism with China's specific realities and with the best of traditional Chinese culture, formally established at the 20th National Congress of the CPC in 2022., the disciplinary construction of atheism has adhered to the guidance of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, implemented the spirit of the two National Conferences on Religious Work in 2016 and 2021, and is flourishing. For example, academic activities such as the “Scientific Atheism Forum” hosted by the Chinese Academy of Social Sciences are very active. The major project of the Central Marxist Theory Research and Construction Project [2]2 Karl Marx, "Contribution to the Critique of Hegel's Philosophy of Law. Introduction.", “Research on the Basic Theory and Education Issues of Marxist Atheism,” undertaken by the China Atheism Society, has yielded a batch of important results, including *Principles of Scientific Atheism*. An increasing number of research papers are being published in journals such as *Science and Atheism*. Some universities have opened Marxist atheism courses for all students. The team for Marxist atheist research and teaching is gradually growing. On the existing basis, after another period of arduous effort, strengthening research on key points, difficult issues, and weak links, achieving “integration” and “final assembly,” and preliminarily constructing China’s independent atheist knowledge system has become a realistic possibility and should be placed on the agenda.

在长期历史发展中，无神论经历了古代朴素的无神论、建立在近代自然科学基础上的科学无神论和马克思主义无神论等阶段。马克思创立唯物史观，使包括无神论在内的关于社会历史的学问开始成为真正的科学。中国共产党的全部理论和实践都是以包括无神论在内的马克思主义科学世界观为基础的。当代中国哲学社会科学是以马克思主义进入我国为起点，在马克思主义指导下发展起来的，许多学科有了长足发展。无神论作为其中的一个学科来建设，起步晚，发展慢，研究力量不强，是一个薄弱学科，至今没有形成比较完整的学科体系、学术体系和话语体系。以促进马克思主义无神论世界观研究与传播为宗旨的全国性群众学术团体中国无神论学会成立于1978年，80年代中期停止了活动，1997年恢复活动。中国无神论学会1999年创办的刊物《科学与无神论》至今仍然是我国唯一专门以研究和传播无神论为宗旨的杂志。在一个时期中，由于种种原因，出现了所谓“无神论无人讲，有神论有人讲”的现象，甚至是否应该面向大众传播无神论也成为激烈争论的问题。加强无神论这一薄弱学科的建设，是加快构建中国特色哲学社会科学的一项迫切任务。同时我们也看到，经过一批学者长期坚持不懈的努力，无神论研究也取得了可观的成果，为建构中国自主无神论知识体系创造了条件。特别是党的十八大以来，无神论学科建设坚持以习近平新时代中国特色社会主义思想为指导，贯彻2016年和2021年两次全国宗教工作会议的精神，正在蓬勃发展。例如，中国社会科学院主办的“科学无神论论坛”等学术活动十分活跃。中国无神论学会承担的中央马克思主义理论研究和建设工程重大项目“马克思主义无神论基础理论和教育问题研究”取得了《科学无神论原理》等一批重要成果。越来越多的研究论文在《科学与无神论》等杂志发表。有的高校开设了面向全校学生的马克思主义无神论课程。马克思主义无神论研究和教学队伍逐步壮大。在现有基础上，再经过一番艰苦努力，加强重点、难点问题和薄弱环节的研究，实现“集成”和“总装”，初步建构起中国自主无神论知识体系，已经成为一种现实可能性，应该提上日程了。

Human cognition advances in the cycle from analysis to synthesis, and from synthesis back to analysis. The development of disciplines is the same. “Integration” and “final assembly” are a kind of synthetic work. Analysis is the foundation of synthesis. If conditions are not in place, without a foundation of long-accumulated research results, integration and final assembly cannot be carried out; forcing the construction of a system can only result in subjectively fabricating connections and piecing together a system. Synthesis is development on the basis of analysis. When conditions are ripe, innovation can be achieved through synthesis. Scientific synthesis is itself a kind of innovation, a “synthetic innovation.” If the necessary foundation and conditions are already in place, but the work of integration, final assembly, and synthetic innovation is not done in a timely manner, it will also delay disciplinary construction. Synthesis is the precursor to analysis. The innovative results obtained from integration and final assembly can guide and promote the in-depth development of research in various parts and aspects, providing a new foundation for higher-level synthesis. This can form a virtuous cycle. Judging from the history and current situation of disciplinary development, if a preliminary China’s independent atheist knowledge system can be created at this stage, it will powerfully promote disciplinary construction and become an important step in the historical process of disciplinary development.

人类认识是在从分析到综合，又从综合到分析的循环往复中前进的。学科的发展也是如此。“集成”和“总装”是一种综合性的工作。分析是综合的基础。如果条件不具备，没有长期积累的研究成果做基础，就不能进行集成、总装，勉强去建构体系，只能主观臆造联系、拼凑体系。综合是分析基础上的发展。在条件具备时，通过综合可以实现创新。科学的综合本身就是一种创新，是“综合创新”。如果已经具备了必要的基础和条件，不及时做好集成、总装、综合创新的工作，也会延误学科建设。综合是分析的前导。集成、总装取得的综合性创新成果可以指导和推动各部分、各方面的研究深入发展，为更高水平的综合提供新的基础。这样可以形成良性循环。从学科发展的历史和现实状况看，如果现阶段能初创一个中国自主无神论知识体系，将会有力地推动学科建设，成为学科发展历史进程中一个重要阶梯。

II. What kind of China’s independent atheist knowledge system should be constructed?

二、建构什么样的中国自主无神论知识体系？

▲: According to the spirit of Comrade Xi Jinping’s series of important expositions, what kind of system should the China’s independent atheist knowledge system we aim to construct be?

▲：按照习近平同志系列重要论述的精神，我们所要建构的中国自主无神论知识体系应该是一个什么样的体系呢？

●: “China’s independent” is another important keyword in the assertion “ultimately, we must construct China’s independent knowledge system,” which generally answers the questions of what kind of knowledge system to construct and how to construct such a system. The question of what kind of atheist system we want to construct is also the question of what “China’s independent” is, and what a “China’s independent” atheist knowledge system is. This question can be studied from several aspects: guiding ideology, research objects, academic resources, and construction principles. Let us start with the guiding ideology.

●：“中国自主”是“归根结底要建构中国自主的知识体系”这一论断中又一个重要关键词，概括回答了要建构什么样的知识体系和怎样建构这样的体系的问题。我们要建构什么样的无神论体系的问题，也就是什么是“中国自主”、什么是“中国自主”的无神论知识体系的问题。这个问题可以从指导思想、研究对象、学术资源和建构原则等几个方面去研究。我们从指导思想谈起。

The China’s independent atheist knowledge system is a knowledge system guided by Marxism. Comrade Xi Jinping pointed out: “Adhering to the guidance of Marxism is the fundamental hallmark that distinguishes contemporary Chinese philosophy and social sciences from those of other countries; it must be upheld unequivocally.” The “fundamental hallmark” proposed here profoundly reveals the fundamental nature that distinguishes contemporary Chinese philosophy and social sciences from those of other historical eras and other countries in the world. A “fundamental hallmark” is the hallmark of the fundamental nature of a thing. Adhering to the “fundamental hallmark” means adhering to the fundamental nature of the thing. Abandoning or changing the “fundamental hallmark” means negating or changing the fundamental nature of the thing. Philosophy and social sciences are part of the superstructure determined by the economic base of a given society. The difference in the fundamental nature of different philosophies and social sciences ultimately depends on the difference in social formations and social systems. Marxism is the guiding ideology of the Communist Party of China. Contemporary Chinese philosophy and social sciences are part of the revolution, construction, and reform cause led by the Communist Party of China, and are philosophy and social sciences under the system of socialism with Chinese characteristics. They inevitably possess the fundamental nature of being guided by Marxism, and only by adhering to the guidance of Marxism can they flourish and develop along with the development of the cause of socialism with Chinese characteristics. “In our country, without adhering to the guidance of Marxism, philosophy and social sciences will lose their soul, lose their direction, and ultimately fail to play their due role.” If the China’s independent atheist knowledge system we aim to construct does not adhere to the fundamental nature of being guided by Marxism, it cannot be distinguished from atheism in other historical eras and under other social systems in the world, and it will also lose its qualification to exist and develop as a component part of philosophy and social sciences with Chinese characteristics.

中国自主无神论知识体系是以马克思主义为指导的知识体系。习近平同志指出：“坚持以马克思主义为指导，是当代中国哲学社会科学区别于其他哲学社会科学的根本标志，必须旗帜鲜明加以坚持。”这里提出的“根本标志”深刻揭示了当代中国哲学社会科学区别于其他历史时代和世界其他国家哲学社会科学的根本性质。“根本标志”是一个事物根本性质的标志。坚持“根本标志”，就是坚持事物的根本性质。抛弃或改变“根本标志”，就是否定或改变事物的根本性质。哲学社会科学是由一定社会的经济基础决定的上层建筑的一部分。不同哲学社会科学根本性质的区别，归根到底取决于社会形态、社会制度的区别。马克思主义是中国共产党的指导思想。当代中国哲学社会科学是中国共产党领导下的中国革命、建设、改革事业的一部分，是中国特色社会主义制度下的哲学社会科学，必然具有以马克思主义为指导的根本性质，也只有坚持以马克思主义为指导，才能随着中国特色社会主义事业的发展而繁荣、发展。“在我国，不坚持以马克思主义为指导，哲学社会科学就会失去灵魂、迷失方向，最终也不能发挥应有作用。”我们所要建构的中国自主无神论知识体系，如果不坚持以马克思主义为指导这一根本性质，就不能同历史上其他时代和世界上其他社会制度下的无神论区分开来，也丧失了作为中国特色哲学社会科学之构成部分而存在和发展的资格。

To study this issue in depth, it is also necessary to clarify what it means to “take Marxism as the guide,” what “Marxism” refers to, and what “guide” means. Marxist atheism is an important component of Marxism and also a crucial cornerstone of the entire Marxist scientific worldview. Constructing China’s independent atheism knowledge system must take Marxist atheism as the guide, using it to observe and study problems. However, this alone is insufficient. Marxism is a complete and rigorous scientific worldview whose main components are philosophy, political economy, and scientific socialism. To take Marxism as the guide, fundamentally speaking, is to take the scientific worldview of Marxism as a whole as the guide. Marxist atheism must be placed within the totality of Marxism, understood and applied in connection with the whole and its other components, rather than being applied in isolation. One must neither belittle the status and role of Marxist atheism as an important guiding ideology nor separate it from the totality of Marxism, substituting it for the guidance of the complete Marxist scientific worldview. Marxism is a continuously developing scientific theory. The guiding ideologies of the Party stipulated in the Constitution of the Communist Party of China are Marxism-Leninism, Mao Zedong Thought, Deng Xiaoping Theory, the important thought of the Three Represents, the Scientific Outlook on Development, and Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. [1]1 The "Two Integrations" (两个结合) refers to the principle of integrating the basic tenets of Marxism with China's specific realities and with the best of traditional Chinese culture, formally established at the 20th National Congress of the CPC in 2022. To use Marxism to guide the construction of China’s independent atheism knowledge system, it is necessary to adhere both to the basic principles of Marxism-Leninism and to the guidance of the achievements of adapting Marxism to the Chinese context and the needs of the times, using the latest achievements of the Party’s theoretical innovation to guide the disciplinary construction of atheism.

深入研究这个问题，还要弄清楚什么是“以马克思主义为指导”，“马克思主义”指什么？“指导”又是什么意思？马克思主义无神论是马克思主义的重要内容，也是整个马克思主义科学世界观的重要基石。建构中国自主无神论知识体系，必须以马克思主义无神论为指导，运用它去观察、研究问题。但是这还不够。马克思主义是以哲学、政治经济学和科学社会主义为主要组成部分的完备而严整的科学世界观。以马克思主义为指导，从根本上说，是以作为整体的马克思主义科学世界观为指导。要把马克思主义无神论置于马克思主义整体之中，同整体以及其他构成部分联系在一起去理解和运用，而不能孤立地运用它。既不能轻视马克思主义无神论作为重要指导思想的地位和作用，又不能把它同马克思主义的整体分离开来，代替以完整的马克思主义科学世界观为指导。马克思主义是不断发展的科学理论。《中国共产党章程》规定的党的指导思想，是马克思列宁主义、毛泽东思想、邓小平理论、“三个代表”重要思想、科学发展观和习近平新时代中国特色社会主义思想。用马克思主义指导中国自主无神论知识体系建构，既要坚持马克思列宁主义基本原理，又要坚持以马克思主义中国化时代化的成果为指导，用党的理论创新的最新成果指导无神论学科建设。

The 20th National Congress of the CPC emphasized: “We must grasp the worldview and methodology of the Thought on Socialism with Chinese Characteristics for a New Era and adhere to and apply its stances, viewpoints, and methods throughout.” [2]2 Karl Marx, "Contribution to the Critique of Hegel's Philosophy of Law. Introduction." This statement clarifies the scientific connotation of “guidance.” Using Marxism to guide the disciplinary construction of atheism does not mean seeking ready-made conclusions from the works of classical writers and compiling their statements into an academic system and discourse system. Rather, it means studying and mastering the basic principles of Marxism and the stances, viewpoints, and methods that run through them, and using them to study atheism issues. Mao Zedong once criticized the erroneous attitude of “only being able to quote individual words and phrases from Marx, Engels, Lenin, and Stalin one-sidedly, without being able to apply their stances, viewpoints, and methods,” emphasizing that we “seek stances, viewpoints, and methods from them in order to solve the theoretical and strategic problems of the Chinese revolution.” [3]3 Friedrich Engels, "Ludwig Feuerbach and the End of Classical German Philosophy." Comrade Xi Jinping pointed out: “To speak only by quoting the sayings of Marxist classical writers, and to be unable to speak on anything the Marxist classical writers have not said—this is not a Marxist attitude.” [4]4 A reference to Engels's critique of the "declaration of war on religion" advocated by some early socialist currents, as discussed in his writings on the history of early Christianity and the strategy of the workers' movement. Principles are not the starting point for studying problems; they are methods. We study atheism issues starting from objective reality, not from principles. Guiding ideology is not equivalent to the object of study, nor is guiding ideology the same as academic resources. This involves the relationship between guiding ideology and the object of study, as well as the relationship with academic resources. We can further discuss these in combination below.

党的二十大强调：“要把握好新时代中国特色社会主义思想的世界观和方法论，坚持好、运用好贯穿其中的立场观点方法。”这一论断指明了“指导”的科学内涵。用马克思主义指导无神论学科建设，不是到经典作家的著作中寻找现成结论，把他们的言论汇编成学术体系和话语体系，而是要学习掌握马克思主义基本原理和贯穿其中的立场观点方法，用来研究无神论问题。毛泽东曾经批评“只会片面地引用马克思、恩格斯、列宁、斯大林的个别词句，而不会运用他们的立场观点和方法”的错误态度，强调我们“是为着解决中国革命的理论问题和策略问题而去从它找立场，找观点，找方法的”。习近平同志指出：“什么都用马克思主义经典作家的语录来说话，马克思主义经典作家没有说过的就不能说，这不是马克思主义的态度。”原则不是研究问题的出发点，而是方法。我们研究无神论问题是从客观实际出发，而不是从原理出发。指导思想不等于研究对象，指导思想也不同于学术资源。这涉及指导思想和研究对象的关系以及和学术资源的关系问题，我们以下还可以结合起来进一步讨论。

▲: Adhering to the guidance of Marxism is the fundamental hallmark shared by all disciplines of philosophy and social sciences with Chinese characteristics. To clarify what China’s independent atheism knowledge system is, it must also be distinguished from other disciplines.

▲：坚持以马克思主义为指导，是中国特色哲学社会科学所有学科共同的根本标志。弄清什么是中国自主无神论知识体系，还要把它同其他学科区分开来。

●: This requires discussing the issue of what the specific object of study of the atheism discipline is, which distinguishes it from other disciplines. China’s independent atheism knowledge system is a knowledge system that takes as its object of study the absence of gods in the material world, the existence of theistic concepts in the realm of social consciousness, and the unity of opposites between atheism and theism.

●：这就需要讨论无神论学科所特有的、区别于其他学科的研究对象是什么的问题。中国自主无神论知识体系是以物质世界中无神而社会意识领域存在有神观念以及无神论和有神论的对立统一为研究对象的知识体系。

Every discipline has its own specific object of study, different from other disciplines; this is the prerequisite for its existence and development as a discipline. It is a rare phenomenon in science for a discipline name like “atheism” to begin with “a-” (meaning “non-” or “without”). This is because the objects of scientific research are all objectively existing things, and objective things are usually not expressed by what they “lack.” It should be recognized that the “a-” expressed in the name “atheism” also represents an objective fact. Engels once excerpted a passage from Hegel’s discussion of “nothing” and added emphasis: “Nothing, as this determinate, self-identical nothing, is, however, the same as what the something is, which it is not.” [5]5 Xi Jinping, “Speech at a Symposium on Philosophy and Social Sciences,” May 17, 2016. The “a-” of atheism is a specific “non-” opposed to theism. The absence of gods in the material world—gods do not exist—is an objective fact, constituting one aspect of the object of study of the atheism discipline; the reason this study is necessary is that theistic concepts exist in the realm of social consciousness, which is also an objective fact, constituting another aspect of the object of study of the atheism discipline. If the concept of “god” had never appeared in history and reality, one would not know what “atheism” is, and the concept of “no-god” and the discipline of atheism would not have arisen. Engels said, “Atheism is merely a negation,” and “Atheism, as the mere negation of religion, always refers to religion; without religion, it itself does not exist.” [6]6 A classical allusion from the “Xiang Zhuan” (Commentary on the Images) of the *Book of Changes* (Yijing). The existence of the concept of god in the realm of social consciousness does not mean all people believe in gods. As a negation of theistic concepts, the concept of atheism inevitably emerged, giving rise to the unity of opposites between atheism and theism. In the long historical process, atheism and theism have opposed each other and competed for ascendancy, producing not only different historical forms of atheism from ancient naive atheism to Marxist atheism, but also various forms of theism from primitive religions and ethnic religions to the three major world religions and other diverse theisms. Atheism and theism are each intertwined with other forms of social consciousness, such as political and legal thought, morality, art, and philosophy, forming complex cultural phenomena. They extend beyond the realm of social consciousness to react upon politics and the economy, becoming factors that constitute the contradictory movements in various spheres of social life and influence social development. The extremely rich, complex, and ever-changing social and historical phenomena thus formed are manifestations of the absence of gods in the material world, the existence of theistic concepts in the realm of social consciousness, and the unity of opposites and contradictory movement between atheism and theism. This constitutes the object of study of the atheism discipline. Revealing the essence and laws of development of things through phenomena, and guiding practice to change the world, is the task of the atheism discipline. The absence of gods in the world is the fundamental viewpoint of the atheism discipline and the reason it is named “atheism.”

每一个学科都有自己特定的、不同于其他学科的研究对象，这是它作为一个学科存在和发展的前提。像“无神论”这样学科名称以“无”开头是科学中罕见的现象。因为科学研究的对象都是客观存在的事物，而客观事物通常不是以“无”什么来表达的。应该看到，“无神论”这个名称中的“无”所表达的，也是一种客观事实。恩格斯曾经摘录一段黑格尔关于“无”的论述并加上了着重号：“和某物相对立的无，任何某物的无，是某个特定的无。”无神论的“无”，是同有神论相对立的特定的“无”。物质世界中无神，神是不存在的，这是一个客观事实，它构成了无神论学科研究对象的一个方面；这种研究之所以成为必要，是因为在社会意识领域中存在有神观念，这也是一种客观事实，是构成无神论学科研究对象的另一方面的事实。假如历史和现实中从来不曾出现“神”的观念，就不知道“无神论”为何物，就不会产生“无神”观念和无神论学科。恩格斯说，“无神论只是表示一种否定”，“无神论作为对宗教的单纯的否定，它始终要涉及宗教，没有宗教，它本身也不存在”。社会意识领域存在神的观念，并非所有的人都信神。作为对有神观念的否定，势所必然地产生了无神观念，发生了无神论和有神论的对立统一。在长期历史进程中，无神论和有神论相互对立、竞长争高，既产生了从古代朴素无神论到马克思主义无神论的不同历史形态的无神论，又出现了从原始宗教、民族宗教到三大世界宗教以及其他形形色色的有神论。无神论和有神论各自同社会意识的其他形式如政治法律思想、道德、艺术、哲学等等相互交织在一起，构成复杂的文化现象，并且超出社会意识领域，反作用于政治、经济，成为构成社会生活各领域矛盾运动、影响社会发展的因素之一。由此而形成的极其丰富复杂的、发展变化着的社会历史现象，是物质世界中无神而社会意识领域存在有神观念以及无神论和有神论对立统一、矛盾运动的表现形式。这就是无神论学科的研究对象。透过现象揭示事物的本质和发展规律，指导实践改变世界，是无神论学科的任务。世上无神，是无神论学科的根本观点，也是它以“无神”命名的原因。

Mao Zedong pointed out: “The distinction between scientific fields is based on the particular contradictions inherent in the objects of scientific research. Therefore, the study of a particular contradiction in a particular field of phenomena constitutes the object of a particular science.” [7]7 A symposium held by the CPC Central Committee on June 2, 2023, focusing on the inheritance and development of Chinese culture. According to the viewpoint of the unity of opposites in dialectical materialism, things are constituted by contradictions; understanding things means understanding contradictions, and changing things means handling contradictions. It can be said that the contradiction of the absence of gods in the material world and the existence of “gods” in the realm of social consciousness, and the contradiction between atheism and theism in the realm of social consciousness, constitute the object of study of China’s independent atheism knowledge system, and are also the basic contradiction that runs through the atheism discipline and distinguishes it from other disciplines.

毛泽东指出：“科学研究的区分，就是根据科学对象所具有的特殊的矛盾性。因此，对于某一现象的领域所特有的某一种矛盾的研究，就构成某一门科学的对象。”按照唯物辩证法的对立统一观点，事物都是由矛盾构成的，认识事物就是认识矛盾，改变事物就是处理矛盾。可以说，物质世界无神而社会意识领域有“神”的矛盾、社会意识领域无神论和有神论的矛盾，就是中国自主无神论知识体系的研究对象，也是贯穿无神论学科的、区别于其他学科的基本矛盾。

▲: Having clarified the guiding ideology and object of study of China’s independent atheism knowledge system, it is also necessary to clarify the relationship between the guiding ideology and the object of study.

▲：明确了中国自主无神论知识体系的指导思想和研究对象，还要弄清楚指导思想和研究对象之间的关系。

●: As discussed above, the object of study for the discipline of atheism is extremely rich and complex, encompassing various historical forms of atheism and various manifestations of theism, including Marxist atheism. Therefore, Marxist atheism is both the guiding ideology of China’s independent knowledge system of atheism and a part of its object of study. As a component of the Marxist scientific worldview, Marxist atheism is primarily carried in the works, thought, and practice of Marx, Engels, Lenin, and the principal founders of Marxism adapted to the Chinese context and the needs of the times, from Mao Zedong to Xi Jinping. Marxist atheism is the highest achievement in the development of atheist thought and the most powerful ideological weapon against theism. Only by taking it as the primary object of study, reading the classics, grasping the principles, and understanding and mastering Marxist atheism systematically rather than fragmentarily, practically rather than abstractly, can we construct China’s independent knowledge system of atheism. However, constructing this system cannot take only Marxist atheism as its object of study. That is to say, we cannot merely take the ideological achievements obtained by the Marxist classical writers in studying the objective objects of the discipline of atheism as the object of our own cognition and research; we must also take it as a guide, face the constantly developing and changing objective realities in social history and real life ourselves, conduct research, and make theoretical creations. Focusing on studying the thought and practice of the Marxist classical writers and of Marxism adapted to the Chinese context in atheism, its historical development and theoretical composition, its works, documents, and policies, etc., can be called “research on Marxist atheism” or “research on the atheist thought of the Marxist classical writers.” This is an extremely important task, a key discipline within the disciplinary system of atheism, and an important component of China’s independent knowledge system of atheism. However, it cannot be used to replace the whole. Research taking the issues of atheism and theism in the material world and social life as its object, and research taking Marxist atheist thought as its object—these are two different questions. In terms of the field of research, the former includes the latter; the latter cannot replace the former.

●：上面我们谈到，无神论学科研究对象的表现极为丰富、复杂，包括无神论的各种历史形态和有神论的各种表现，包括马克思主义无神论。所以马克思主义无神论既是中国自主无神论知识体系的指导思想，又是其研究对象的一部分。马克思主义无神论作为马克思主义科学世界观的构成部分，其主要载体是马克思、恩格斯、列宁和从毛泽东到习近平的中国化时代化马克思主义主要创立者的著作、思想及其实践。马克思主义无神论是无神论思想发展的最高成果，是反对有神论最有力的思想武器。只有把它作为首要研究对象，读经典、悟原理，系统地而不是零碎地、实际地而不是空洞地理解和掌握马克思主义无神论，才能建构中国自主无神论知识体系。但是，建构这个体系不能只把马克思主义无神论作为研究对象。也就是说，我们不能仅仅把马克思主义经典作家研究无神论学科的客观对象所取得的思想成果当作自己认识和研究的对象，还必须以它为指导，自己面对社会历史和现实中不断发展变化的客观实际进行研究，作出理论创造。专注于研究马克思主义经典作家和中国化马克思主义无神论的思想及其实践，它的历史发展和理论构成，它的著作、文献和方针政策等等，可以称为“马克思主义无神论研究”或“马克思主义经典作家无神论思想研究”，这是一项极其重要的工作，是无神论学科体系中的一个重要学科，是中国自主无神论知识体系的重要构成部分。但是，不能用它代替整体。以物质世界和社会生活中的无神和有神问题为对象的研究，以马克思主义无神论思想为对象的研究，这是两个不同的问题。就研究的领域而言，前者包括后者，后者不能代替前者。

▲: Having clarified the guiding ideology and object of study of China’s independent knowledge system of atheism, we also need to understand how to approach the issue of academic resources.

▲：明确了中国自主无神论知识体系的指导思想和研究对象，还需要弄清楚如何对待学术资源的问题。

●: Yes, that’s right. China’s independent knowledge system of atheism is a knowledge system that integrates and connects various academic resources from ancient and modern times, China and abroad.

●：对，是的。中国自主无神论知识体系是融通古今中外各种学术资源的知识体系。

Comrade Xi Jinping has pointed out: “The actual form of philosophy and social sciences is the result of the integration and generation of various kinds of knowledge, concepts, theories, and methods from ancient to modern times.” [1]1 The "Two Integrations" (两个结合) refers to the principle of integrating the basic tenets of Marxism with China's specific realities and with the best of traditional Chinese culture, formally established at the 20th National Congress of the CPC in 2022. The actual forms of philosophy and social sciences are reflections of existing social reality, while at the same time possessing the relative independence and historical inheritance of social consciousness. Each discipline has undergone a relatively independent historical development, accumulating intellectual materials such as knowledge, concepts, theories, and methods passed down from previous generations. Each generation must inherit the achievements of its predecessors and, through processing existing intellectual materials, reflect new changes in real social life, forming new ideas and new viewpoints. This is a law of the development of philosophy and social sciences. Comrade Xi Jinping’s exposition on “integration and generation” is a summary of this law. He requires us to be adept at integrating various resources from ancient and modern times, China and abroad, to construct philosophy and social sciences with Chinese characteristics, and points out that these resources are “first, the resources of Marxism; second, the resources of fine traditional Chinese culture; and third, the resources of foreign philosophy and social sciences.” [2]2 Karl Marx, "Contribution to the Critique of Hegel's Philosophy of Law. Introduction."

习近平同志指出：“哲学社会科学的现实形态，是古往今来各种知识、观念、理论、方法等融通生成的结果。”哲学社会科学的现实形态都是现实社会存在的反映，同时又具有社会意识的相对独立性、历史继承性。各学科都经历了相对独立的历史发展，积累了前人传承下来的知识、观念、理论、方法等思想材料。每一代人都要继承前人的成果，通过对已有思想材料的加工来反映现实社会生活的新变化，形成新思想、新观点。这是哲学社会科学发展的一条规律。习近平同志关于“融通生成”的论述是对这一规律的概括。他要求善于融通古今中外各种资源来构建中国特色哲学社会科学，并且指出，“一是马克思主义的资源”“二是中华优秀传统文化的资源”“三是国外哲学社会科学的资源”。

First, constructing China’s independent knowledge system of atheism requires integrating the resources of Marxism. The basic principles of Marxism and the achievements formed through adapting Marxism to the Chinese context, along with their cultural forms, constitute the main content of philosophy and social sciences with Chinese characteristics and are also the greatest increment in their development. Marxism as an academic resource includes not only its basic principles but also the ideological achievements, specific conclusions, and specific methods formed by the classical writers in studying various concrete things. For example, Engels’s exposition on the historical development from primitive religion and ethnic religion to world religion, Engels’s elaboration on the history of the development of Christianity, especially his research achievements on early Christianity, are all valuable academic resources for the construction of the discipline of atheism. The broad and profound Marxist theoretical system, knowledge system, and Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era provide the most valuable resources for the development of all disciplines. To advance the construction of the discipline of atheism, we must deeply excavate and sort out the resources related to this discipline and integrate them into the disciplinary system, academic system, and discourse system. It needs to be emphasized that listing Marxism as an academic resource does not replace or negate its status as a guiding ideology, nor does it reduce the guiding ideology to an academic resource. Rather, it establishes a dual positioning of Marxism within philosophy and social sciences with Chinese characteristics as both the guiding ideology and the primary academic resource. This idea of dual positioning is an important part of Xi Jinping’s exposition on constructing philosophy and social sciences with Chinese characteristics.

首先，建构中国自主无神论知识体系，要融通马克思主义的资源。马克思主义基本原理和马克思主义中国化形成的成果及其文化形态是中国特色哲学社会科学的主体内容，也是发展的最大增量。作为学术资源的马克思主义，既包括基本原理，也包括经典作家研究各种具体事物形成的思想成果、具体结论和具体方法。例如，恩格斯关于从原始宗教、民族宗教到世界宗教历史发展的论述，恩格斯对基督教发展史的阐述特别是研究早期基督教的成果等等，都是无神论学科建设宝贵的学术资源。博大精深的马克思主义理论体系、知识体系和习近平新时代中国特色社会主义思想为各学科发展提供了最宝贵的资源。推进无神论学科建设，要深入挖掘、梳理其中同本学科相关的资源，融通在学科体系、学术体系和话语体系之中。需要强调的是，把马克思主义列为学术资源，不是取代或否定它作为指导思想的地位，不是把指导思想降低为学术资源，而是作出了马克思主义在中国特色哲学社会科学中既是指导思想又是首要学术资源的双重定位。这一双重定位的思想，是习近平关于构建中国特色社会主义哲学社会科学论述的重要内容。

Second, constructing China’s independent knowledge system of atheism requires integrating the resources of fine traditional Chinese culture. The Chinese nation has a cultural history of ten thousand years and a civilization history of over five thousand years. Chinese civilization possesses outstanding continuity; it is the only great civilization in the world that has continued unbroken and developed to the present day in the form of a state. Fine traditional Chinese culture is our country’s unique advantage, the deep foundation for the growth and development of philosophy and social sciences with Chinese characteristics, and a very precious and rare resource. It contains rich atheist thought and experience in opposing theism. To construct China’s independent knowledge system of atheism, we must strengthen cultural confidence, enhance the excavation and elucidation of atheist thought within fine traditional Chinese culture, and realize creative transformation and innovative development.

其次，建构中国自主无神论知识体系，要融通中华优秀传统文化的资源。中华民族有一万年的文化史、五千多年的文明史。中华文明具有突出的连续性，是世界上唯一绵延不断并且以国家形态发展至今的伟大文明。中华优秀传统文化是我国的独特优势，是中国特色哲学社会科学成长发展的深厚基础，是十分宝贵、不可多得的资源，其中包含丰富的无神论思想和反对有神论的经验。建构中国自主无神论知识体系，要坚定文化自信，加强对中华优秀传统文化中无神论思想的挖掘和阐发，实现创造性转化、创新性发展。

Finally, constructing China’s independent knowledge system of atheism requires integrating the resources of foreign philosophy and social sciences. The positive achievements of philosophy and social sciences obtained by all countries in the world can become beneficial nourishment for philosophy and social sciences with Chinese characteristics. Marx and Engels absorbed and drew upon the achievements created by their predecessors. At the very beginning of his “Contribution to the Critique of Hegel’s Philosophy of Law: Introduction,” written in 1843, Marx pointed out: “For Germany, the criticism of religion is essentially complete.” [3]3 Friedrich Engels, "Ludwig Feuerbach and the End of Classical German Philosophy." Marx took this as his starting point, and on the basis of absorbing and drawing upon the achievements of predecessors, including the atheist thought within the critique of religion, he founded his own new worldview. We must also draw upon and absorb atheist thought and beneficial experience from foreign philosophy and social sciences. Comrade Xi Jinping has pointed out that foreign theories, concepts, discourses, and methods must be analyzed and differentiated; those that are applicable should be used, while those that are not should not be mechanically copied; there must be a Marxist critical spirit. [4]4 A reference to Engels's critique of the "declaration of war on religion" advocated by some early socialist currents, as discussed in his writings on the history of early Christianity and the strategy of the workers' movement.

最后，建构中国自主无神论知识体系，要融通国外哲学社会科学的资源。世界所有国家哲学社会科学取得的积极成果都可以成为中国特色哲学社会科学的有益滋养。马克思恩格斯吸收借鉴了前人创造的成果。马克思在写作于1843年的《〈黑格尔法哲学批判〉导言》一开头就指出，“就德国来说，对宗教的批判基本上已经结束”。马克思是以此为起点，在吸收借鉴包括宗教批判中的无神论思想在内的前人成果的基础上创立自己的新世界观的。我们也要借鉴吸收国外哲学社会科学中的无神论思想和有益经验。习近平同志指出，对国外的理论、概念、话语、方法要有分析、有鉴别，适用的就拿来用，不适用的不要生搬硬套，要有马克思主义的批判精神。

Only by taking Marxism as the guide, adhering to making the past serve the present and foreign things serve China, adhering to never forgetting the original while absorbing foreign things and facing the future, integrating various resources, and promoting knowledge innovation, can we achieve Chinese independence in the construction of the discipline of atheism.

以马克思主义为指导，坚持古为今用、洋为中用，坚持不忘本来、吸收外来、面向未来，融通各种资源，推进知识创新，才能在无神论学科建设中实现中国自主。

▲: The relationship between the guiding ideology and academic resources is also an issue worthy of attention.

▲：指导思想和学术资源之间的关系也是一个值得重视的问题。

●: We must comprehensively understand and grasp the relationship between the guiding ideology and academic resources, unifying the adherence to the guiding ideology with the integration of academic resources, and preventing one-sidedness, so that neither is used to negate or replace the other. Adhering to the guidance of Marxism is fundamental, while at the same time, the integration of academic resources cannot be underestimated. Lenin pointed out: “It would be the greatest and worst mistake of a Marxist to think that the hundreds of millions of people (especially the peasants and artisans) who are placed by the whole of modern society in a state of ignorance and prejudice can only escape this state through the straight path of purely Marxist education.” [1]1 The "Two Integrations" (两个结合) refers to the principle of integrating the basic tenets of Marxism with China's specific realities and with the best of traditional Chinese culture, formally established at the 20th National Congress of the CPC in 2022. Engels once said that in France, to propagate atheism, “the simplest way is to try to widely disseminate among the workers the literature of the outstanding French materialists of the last century.” [2]2 Karl Marx, "Contribution to the Critique of Hegel's Philosophy of Law. Introduction." Lenin also praised “the pungent, lively, and talented polemics written by the old atheists of the 18th century, which wittily and openly attacked the clericalism prevalent at that time.” [3]3 Friedrich Engels, "Ludwig Feuerbach and the End of Classical German Philosophy." He demanded, following Engels’ instructions, that “the literature of the militant atheism of the end of the 18th century be translated and widely disseminated among the people.” [4]4 A reference to Engels's critique of the "declaration of war on religion" advocated by some early socialist currents, as discussed in his writings on the history of early Christianity and the strategy of the workers' movement. We should adopt this same scientific attitude towards the atheist thought found in Chinese cultural classics. At the same time, the guiding ideology and academic resources must be distinguished and not conflated. The guiding ideology is singular; academic resources are diverse. The guiding ideology cannot be pluralized; academic resources cannot be singularized. The guiding ideology must be consistent throughout; academic resources should be inclusive and eclectic. Marxism is both an academic resource and, more importantly, the guiding ideology. Fine traditional Chinese culture and foreign philosophy and social sciences are merely academic resources, not our guiding ideology. If some non-Marxist ideological doctrine from Chinese history or abroad is taken as a guiding foundational theory, or if the inclusiveness and diversity of academic resources are consciously or unconsciously replaced by the pluralization of the guiding ideology, it will lead to errors and confusion in the guiding ideology. Regarding the dual positioning of Marxism as both a guiding ideology and an academic resource, we must also see both aspects comprehensively and cannot negate either. While adhering to the guidance of the basic principles of Marxism, the role of Marxism as the primary academic resource cannot be ignored. We must attach great importance to and deeply explore all academic resources related to the construction of the atheism discipline found in the works and practices of the classical Marxist writers, and make full use of them. At the same time, Marxism must never be treated merely as an academic resource. We observe a phenomenon: in some disciplines, some scholars believe that as long as they find and cite specific discussions of the classical writers concerning the object of their discipline, and cite and elaborate on them, they have adhered to the guiding position of Marxism; if they cannot find, or find only very few, specific discussions by the classical writers on their discipline, they think it is difficult for their discipline to be guided by Marxism, considering this the greatest difficulty in the construction of their discipline. This essentially treats Marxism merely as an academic resource, failing to understand the guiding position and role of the basic principles and methodology of Marxism in disciplinary construction. They fail to see that the research objects of philosophy and social sciences are infinitely broad, and the specific discussions and conclusions of the classical Marxist writers on particular issues, as an academic resource, are always limited and cannot replace our own research on the specific objects of our discipline; whereas the basic principles of Marxism as a guiding ideology, and the standpoints, viewpoints, and methods that run through them, are theories and methods applicable to all research objects and can fully guide the construction of our discipline.

●：要全面认识和把握指导思想和学术资源的关系，把坚持指导思想和融通学术资源统一起来，防止片面性，不能用其中一个否定或取代另一个。坚持以马克思主义为指导是根本，同时不能轻视融通学术资源。列宁指出：“一个马克思主义者如果以为，被整个现代社会置于愚昧无知和囿于偏见这种境地的亿万人民群众（特别是农民和手工业者）只有通过纯粹马克思主义的教育这条直路，才能摆脱愚昧状态，那就是最大的而且是最坏的错误。”恩格斯曾经说，在法国宣传无神论，“最简单的做法莫过于设法在工人中广泛传播上一世纪卓越的法国唯物主义文献”。列宁也称赞“18世纪老无神论者所写的那些泼辣的、生动的、有才华的政论，机智地公开地抨击了当时盛行的僧侣主义”。他要求遵照恩格斯的嘱咐，“把18世纪末战斗的无神论的文献翻译过来，在人民中间广泛传播”。我们对待中华文化典籍中的无神论思想，更应该采取这样的科学态度。同时，要把指导思想和学术资源区分开来，不能混为一谈。指导思想是唯一的，学术资源是多样的。指导思想不能多元化，学术资源不能单一化。指导思想必须一以贯之，学术资源应该兼容并包。马克思主义既是学术资源更是指导思想，中华优秀传统文化和国外哲学社会科学只是学术资源，不是我们的指导思想。如果把中国历史上或外国某种非马克思主义的思想学说当成指导性的基础理论，如果自觉或不自觉地把学术资源上的兼容并包和多样化改换成指导思想多元化，就会导致指导思想上的错误和混乱。对于马克思主义作为指导思想和作为学术资源的双重定位，也要全面地看到这两方面，不能否定任何一方。在坚持以马克思主义基本原理为指导的同时，不能忽视马克思主义作为首要学术资源的作用。要高度重视、深入挖掘马克思主义经典作家的著作和实践中一切同无神论学科建设相关的学术资源，加以充分运用。同时，绝不能把马克思主义仅仅当作一种学术资源。我们看到一种现象，在有些学科中，有的学者以为只要找出并引用了经典著作中有关本学科对象的具体论述，加以引用和阐述，就是坚持了马克思主义的指导地位；如果找不到或只找到很少经典作家关于本学科的具体论述，便认为本学科很难做到以马克思主义为指导，认为这是本学科建设中最大的难点。这实际上是把马克思主义仅仅当成了学术资源，不懂得马克思主义基本原理和方法论对于学科建设的指导地位和作用。他们没有看到，哲学社会科学的研究对象无限广阔，马克思主义经典作家对特定问题的论述和具体结论作为一种学术资源总是有限的，不可能代替我们对本学科具体对象的研究；而作为指导思想的马克思主义基本原理和贯穿其中的立场、观点、方法，则是适用于所有研究对象的理论和方法，完全可以指导本学科的建设。

▲: Generally speaking, the “China’s independent” atheism knowledge system we aim to construct must adhere to the guiding ideology of Marxism, clarify the research object of the discipline, integrate ancient and modern, Chinese and foreign academic resources, and properly handle the relationships among these three aspects.

▲：总体来说，我们所要建构的“中国自主”的无神论知识体系，必须坚持马克思主义指导思想，明确本学科研究对象，融通古今中外学术资源，并且处理好这三者之间的关系。

●: I also want to emphasize one point: there must be a high degree of consciousness in adhering to subjectivity and originality. China’s independent atheism knowledge system is a knowledge system that adheres to subjectivity and originality.

●：我还想强调一点，要有坚持主体性、原创性的高度自觉。中国自主无神论知识体系是坚持主体性、原创性的知识体系。

Comrade Xi Jinping pointed out: “Whether our philosophy and social sciences have Chinese characteristics ultimately depends on whether they have subjectivity and originality.” [5]5 Xi Jinping, “Speech at a Symposium on Philosophy and Social Sciences,” May 17, 2016. Adhering to subjectivity and originality is the inherent meaning of “China’s independent.” “China’s independent” means adhering to China’s own subjectivity. Subject is a category corresponding to object; the subject is the bearer of practice and cognitive activities, and the object is the target of practice and cognitive activities. The subject has knowledge, emotions, and will, and has standpoints, worldviews, and values formed within certain social relations and social practices. The subject possesses self-awareness, has the initiative that distinguishes it from the object, separates itself from the object, and consciously and actively understands and changes the object. Different subjects have different subjectivities. The subjectivity of “China’s independent” is the subjectivity of the Chinese people and their leading core, the Communist Party of China. Fine traditional Chinese culture has always possessed the spirit of unremitting self-improvement; “As Heaven’s movement is ever vigorous, so must a gentleman ceaselessly strive along the same path” [6]6 A classical allusion from the “Xiang Zhuan” (Commentary on the Images) of the *Book of Changes* (Yijing). has been passed down through the ages. Independence and self-reliance are the fine traditions of the Communist Party of China and the essence and living soul of Mao Zedong Thought. We adhere to “taking our own path and building socialism with Chinese characteristics,” inaugurating the great cause of socialism with Chinese characteristics. Comrade Xi Jinping, at the Symposium on Cultural Inheritance and Development, [7]7 A symposium held by the CPC Central Committee on June 2, 2023, focusing on the inheritance and development of Chinese culture. explicitly proposed having cultural subjectivity and achieving spiritual independence and self-reliance. He pointed out that for any culture to stand firm and go far, it must have its own subjectivity. Cultural confidence comes from our cultural subjectivity. “With cultural subjectivity, there is a firm self in the cultural sense, cultural confidence has a fundamental support, the Communist Party of China has a powerful cultural force to lead the times, the Chinese nation and the Chinese people have a solid cultural foundation for national identity, and Chinese civilization has distinct cultural characteristics for exchange and mutual learning with other world civilizations.” [8]8 Xi Jinping, “Speech at the Symposium on Cultural Inheritance and Development,” June 2, 2023. To build a discipline of atheism with Chinese characteristics, we must have a firm self in the cultural sense, with a high degree of cultural confidence, take our own path, and independently construct our own knowledge system. Subjectivity and originality are closely linked. “China’s independent” means Chinese originality. Autonomy requires originality; originality can truly achieve autonomy. Originality, in turn, requires autonomy; without autonomy, there is no originality. Originality means original innovation. Comrade Xi Jinping emphasizes that scientific research must strengthen originality, dare to explore, and highlight originality. At the Symposium of Scientists, [9]9 A symposium held by the CPC Central Committee on September 11, 2020, focusing on scientific and technological innovation. he proposed: “We must place the enhancement of original innovation capability in a more prominent position, and strive to achieve more breakthroughs ‘from 0 to 1’.” [10]10 Xi Jinping, “Speech at the Symposium of Scientists,” September 11, 2020. He also pointed out: “Science takes exploring truth and discovering new knowledge as its mission. All truly original knowledge needs to break through the existing knowledge system.” [11]11 Ibid. This is true for the natural sciences, and the same applies to research in philosophy and social sciences. Without originality, there will be no China’s independent atheism knowledge system.

习近平同志指出：“我们的哲学社会科学有没有中国特色，归根到底要看有没有主体性、原创性。”坚持主体性和原创性是“中国自主”的题中应有之义。“中国自主”意味着坚持中国自己的主体性。主体是与客体相对应的范畴，主体是实践、认识活动的承担者，客体是实践、认识活动的对象。主体有知识、感情、意志，有在一定社会关系和社会实践中形成的立场和世界观、价值观。主体具有自我意识，具有区别于客体的能动性，把自己同客体区分开来，自觉地、能动地认识和改变客体。不同主体有不同的主体性。“中国自主”的主体性，是中国人民及其领导核心中国共产党的主体性。中华优秀传统文化历来具有自强不息的精神，“天行健，君子以自强不息”千古流传。独立自主是中国共产党的优良传统，是毛泽东思想的精髓和活的灵魂。我们坚持“走自己的路，建设有中国特色的社会主义”，开创了中国特色社会主义伟大事业。习近平同志在文化传承发展座谈会上又明确提出要有文化主体性，实现精神上的独立自主。他指出，任何文化要立得住、行得远，就必须有自己的主体性。文化自信就来自我们的文化主体性。“有了文化主体性，就有了文化意义上坚定的自我，文化自信就有了根本依托，中国共产党就有了引领时代的强大文化力量，中华民族和中国人民就有了国家认同的坚实文化基础，中华文明就有了和世界其他文明交流互鉴的鲜明文化特性。”建设中国特色无神论学科，必须有文化意义上的坚定的自我，以高度的文化自信，走自己的道路，独立自主地建构我们自己的知识体系。主体性和原创性是密切关联的。“中国自主”意味着中国原创。自主要求原创，原创才能真正自主。原创又必须自主，没有自主就没有原创。原创就是原始创新。习近平同志强调科学研究要加强原创性，勇于探索，突出原创。他在科学家座谈会上提出：“要把原始创新能力提升摆在更加突出的位置，努力实现更多‘从0到1’的突破。”他还指出：“科学以探究真理、发现新知为使命。一切真正原创的知识，都需要冲破现有的知识体系。”自然科学是如此，哲学社会科学的研究也是如此。没有原创性，就没有中国自主的无神论知识体系。

Adhering to subjectivity and originality should be regarded as an important principle for constructing China’s independent atheism knowledge system. Comrade Xi Jinping emphasized: “All practices of sticking to old patterns regardless of changed circumstances, copying mechanically, applying mechanically, and slavishly imitating are futile.” [12]12 Xi Jinping, “Speech at a Symposium on Philosophy and Social Sciences,” May 17, 2016. The era is the mother of thought; practice is the source of theory. While integrating ancient and modern, Chinese and foreign academic resources, only by directly facing the contradictions in historical and actual social life, basing ourselves on contemporary practice, selecting, researching, and solving problems from reality, exploring objective laws, refining new viewpoints and new theories, and constructing an original knowledge system, can we achieve China’s independence.

坚持主体性、原创性，应该当作我们建构中国自主无神论知识体系的重要原则。习近平同志强调：“一切刻舟求剑、照猫画虎、生搬硬套、依样画葫芦的做法都是无济于事的。”时代是思想之母，实践是理论之源。在融通古今中外学术资源的同时，只有直接面对历史和现实社会实际生活中的矛盾，立足当代实践，从实际出发筛选问题、研究问题、解决问题，探求客观规律，提炼新观点新理论，建构具有原创性的知识体系，才能实现中国自主。

3. How to Construct China’s Independent Atheism Knowledge System?

三、怎样建构中国自主无神论知识体系？

▲: Discussing the issue of constructing China’s independent atheism knowledge system must ultimately be implemented in “how to construct it.”

▲：讨论建构中国自主无神论知识体系的问题，最后要落实到“怎样建构”上来。

●: What kind of independent Chinese atheist knowledge system to construct is inseparable from how to construct such a system; they are, in fact, two aspects of the same question. Determining the goal to pursue also determines the direction and path forward. Adhering to the guidance of Marxism, clarifying the research object of this discipline, integrating academic resources from ancient and modern, Chinese and foreign sources, and insisting on subjectivity and originality—these requirements for what kind of system to construct are simultaneously requirements for "how to construct" it. The question of "how to construct" is precisely how to advance the systematization and theorization of the atheist discipline with Chinese characteristics in accordance with these requirements.

●：建构什么样的中国自主无神论知识体系和怎样建构这样的体系是分不开的，实际上是同一个问题的两个方面。确定了追求什么目标，也就确定了前进的方向、道路。坚持以马克思主义为指导，明确本学科研究对象，融通古今中外学术资源，坚持主体性原创性，这些对建构什么样的体系的要求，同时也是对“怎样建构”的要求。“怎样建构”的问题，就是怎样按照这样的要求推进中国特色无神论学科体系化学理化的问题。

▲: This requires clarifying what is meant by the "systematization and theorization" of a discipline.

▲：这需要弄清楚什么是学科的“体系化学理化”。

●: In June 2023, Comrade Xi Jinping proposed "striving to advance the systematization and theorization of the Party's innovative theories" during the sixth collective study session of the 20th Central Political Bureau [1]1 The "Two Integrations" (两个结合) refers to the principle of integrating the basic tenets of Marxism with China's specific realities and with the best of traditional Chinese culture, formally established at the 20th National Congress of the CPC in 2022.. The spirit of this statement is also fully applicable to the work of philosophy and social sciences. In building the atheist discipline with Chinese characteristics, we must also strive to advance systematization and theorization. The "system" in "systematization" implies possessing systematicity. The knowledge system, disciplinary system, academic system, and discourse system are all "systems." Advancing the "systematization" of atheist science requires reflecting the interconnections and interdependence of knowledge within it, constructing a complete structure with clear layers. The "principle" in "theorization" is the principle of rational cognition, the principle of truth. Advancing the "theorization" of the atheist discipline requires that its knowledge content reveal the essence and laws of the objective object, rather than stopping at the description of phenomena; its form is rational thinking that uses concepts for judgment and inference, strictly adhering to the rules of logical thinking. Systematization and theorization are basic characteristics of science and important indicators of a discipline's maturity.

●：2023年6月，习近平同志在二十届中央政治局第六次集体学习时提出“着力推进党的创新理论体系化学理化”。这一论述的精神也完全适用于哲学社会科学工作。建设中国特色无神论学科，也要着力推进体系化学理化。“体系化”的“体系”，意味着具有系统性。知识体系和学科体系、学术体系、话语体系都是“体系”。推进无神论科学“体系化”，要求体现出其中的知识相互关联、相互依存的关系，建构成结构完整、层次分明的系统。“学理化”的“理”，是理性认识的“理”，真理的“理”。推进无神论学科“学理化”，要求其知识内容揭示客观对象的本质和规律，而不是停留于对现象的描述，其形式是运用概念进行判断和推理的理性思维，严格遵循逻辑思维规则。体系化学理化是科学的基本特征，是一个学科成熟的重要标志。

Why is it necessary to advance systematization and theorization? Comrade Xi Jinping pointed out: "Advancing the systematization and theorization of theory is an inherent requirement and an important pathway for theoretical innovation." [2]2 Karl Marx, "Contribution to the Critique of Hegel's Philosophy of Law. Introduction." For constructing an independent Chinese atheist knowledge system, advancing systematization and theorization is also an inherent requirement and an important pathway. Tracing back to the source, such requirements arise from the fundamental nature of the objective object and the fundamental nature of science. The object of all sciences is the material world independent of human consciousness. The unified material world is a whole composed of interconnected things. Things are systems possessing wholeness, structure, and hierarchy. Science is the knowledge system through which humanity reflects the essence and laws of the objective world. Correctly reflecting the truth of the objective object is the fundamental nature of science. Each discipline within philosophy and social sciences takes a certain aspect or level of the material world, especially human society, as its object. The universal interconnection and systematicity inherent in the objective object determine that only systematized knowledge can correctly reflect the objective object and become science. Objective things are unities of essence and phenomenon; laws are the relationships of essences or the relationships between essences. Sensuous cognition can only reflect the phenomena of things; rational cognition can reveal essence and law. The relationship between essence and phenomenon inherent in the object determines that only theorized knowledge can correctly reflect the objective object and become science. Comrade Xi Jinping pointed out: "The reason Marxism has such a profound influence is that it reveals the truth of the development of human society with profound theory and demonstrates the scientific nature of its theory with a complete system." [3]3 Friedrich Engels, "Ludwig Feuerbach and the End of Classical German Philosophy." The atheist discipline with Chinese characteristics can only become a true science by revealing the essence and developmental laws of its object with profound theory and demonstrating its own theory with a complete system. The systematization and theorization of science runs through the entire history of human science and exists in the development process of each discipline. This is the law of scientific development. Only by consciously following the law to advance systematization and theorization can we construct an independent Chinese atheist knowledge system.

为什么要推进体系化学理化？习近平同志指出：“推进理论的体系化学理化，是理论创新的内在要求和重要途径。”对于建构中国自主无神论知识体系来说，推进体系化学理化也是内在要求和重要途径。追根溯源，这样的要求来自客观对象的根本性质和科学的根本性质。一切科学的对象都是独立于人的意识之外的物质世界。统一的物质世界是各种事物相互联系的整体。事物都是具有整体性、结构性、层次性的系统。科学是人类反映客观世界的本质及其规律的知识体系。正确反映客观对象的真理性是科学的根本性质。哲学社会科学各学科都是以物质世界特别是人类社会的一定方面或一定层次为对象的学科。客观对象所固有的普遍联系和系统性决定了只有体系化的知识才能正确反映客观对象，才能成为科学。客观事物都是本质和现象的统一，规律是事物本质的关系或本质之间的关系。感性认识只能反映事物的现象，理性认识才能揭示本质和规律。对象所固有的本质和现象的关系决定了只有学理化的知识才能正确反映客观对象，才能成为科学。习近平同志指出：“马克思主义之所以影响深远，在于其以深刻的学理揭示人类社会发展的真理性、以完备的体系论证其理论的科学性。”中国特色无神论学科也只有以深刻的学理揭示对象的本质和发展规律，以完备的体系论证自身的理论，才能成为真正的科学。科学的体系化学理化贯穿人类科学史，存在于各学科的发展过程中。这是科学发展的规律。自觉遵循规律推进体系化学理化，才能建构中国自主无神论知识体系。

▲: Could you specifically discuss how to advance the systematization and theorization of the atheist discipline?

▲：您能不能具体谈谈怎样推进无神论学科的体系化学理化？

●: I can discuss my preliminary ideas. The independent Chinese atheist knowledge system we aim to construct includes the disciplinary system, academic system, and discourse system. It is first and foremost a disciplinary system, a disciplinary cluster composed of multiple interrelated disciplines. Constructing this disciplinary cluster can, in general, be carried out from three aspects: theoretical research, historical research, and research on practical reality. Theoretical research includes compiling an Introduction to Atheism, conducting research on Marxist atheism or the atheist thought of classical Marxist writers, etc. The atheist thought of Marx, Engels, Lenin, and the atheist thought of Marxism adapted to the Chinese context and the needs of the times from Mao Zedong and Deng Xiaoping to Xi Jinping can also be studied separately in depth. Major theoretical issues within the Introduction to Atheism can also be further studied separately. Historical research can include sub-disciplines such as the History of Chinese Atheist Thought, the History of Foreign Atheist Thought, and Contemporary Atheist Trends, and can be further refined into studies of different historical periods, different countries (regions), down to different figures, works, and events. In terms of practical reality, it is necessary to study how to adhere to atheism, oppose theism, and handle various major issues in the relationship between atheism and theism under the social and historical conditions of contemporary China and the contemporary world. This requires both overall research and separate development from different aspects. Each of these disciplines should have its own academic system and discourse system, constructed as a unity of the academic system and discourse system.

●：我可以谈谈我的初步设想。我们所要建构的中国自主无神论知识体系包括学科体系、学术体系和话语体系。它首先是一个学科体系，是由多个相互关联的学科构成的学科群。建构这个学科群，总体上看可以从理论研究、历史研究和现实实践研究三方面展开。理论研究包括编写无神论概论、开展马克思主义无神论或马克思主义经典作家无神论思想研究等。马克思、恩格斯、列宁的无神论思想和从毛泽东、邓小平到习近平的中国化时代化马克思主义无神论思想还可以分别深入研究。无神论概论中的重大理论问题也可以进一步分别研究。历史研究可以包括中国无神论思想史、外国无神论思想史、当代无神论思潮等下一级的分支学科，还可以细化为不同历史时期、不同国家（地区）直至不同人物、著作、事件的研究。在现实实践方面，要研究在当代中国、当代世界的社会历史条件下，如何坚持无神论、反对有神论、处理好无神论和有神论关系的各种重大问题，既需要从总体上研究，又可以从不同方面分别展开。其中每一个学科都应该有自己的学术体系和话语体系，建构成学术体系和话语体系的统一体。

The Introduction to Atheism is also the General Theory of Atheism. It is a theoretical system, so it can be classified under theoretical research. In terms of its content, it is the general introduction to the entire discipline. The relationship between the Introduction and other components of the atheist discipline is the relationship between the general introduction and the specific discussions, the relationship between synthesis and analysis. It presents an overall exposition in a synthesized, summarized form, based on aggregating the achievements of various sub-disciplines, serving as a microcosm of the entire discipline. In a certain sense, the academic system and discourse system of the Introduction are the condensed independent Chinese atheist knowledge system. The question of how to construct the knowledge system of the atheist discipline as a whole is centrally embodied in the question of how to construct the system of the Introduction.

无神论概论也就是无神论总论。它是一个理论体系，所以可以归入理论研究。就其内容来说，它是整个学科的总论。概论同无神论学科其他构成部分的关系，是总论和分论的关系、综合和分析的关系。它以综合、概括的形式，在汇总各分支学科成果的基础上作出总体性论述，是整个学科的缩影。从一定意义上说，概论的学术体系和话语体系，就是浓缩的中国自主无神论知识体系。作为整体的无神论学科知识体系如何建构的问题，集中体现为概论的体系如何建构的问题。

▲: Then please discuss how to construct the system of the Introduction to Atheism.

▲：那请您谈谈怎样建构无神论概论体系。

●: We can study how to construct an independent Chinese atheist knowledge system by discussing how the system of the Introduction is constituted.

●：我们可以通过讨论概论的体系如何构成来研究怎样建构中国自主无神论知识体系。

The academic system of the Introduction, overall, should take as its research object the social and historical phenomenon of the theistic concept and the opposing atheist thought arising from the godless material world. It should unfold around the basic contradiction of a godless material world alongside the existence of theism in the realm of social consciousness, and the opposition between atheism and theism. It must adhere to a problem-oriented approach, constructing the system by proposing, studying, and resolving major problems. My preliminary view is that the main problems faced by the atheist discipline and which the Introduction must answer can be divided into three aspects, and its academic system can be constructed from three parts that study and answer these problems.

概论的学术体系，从总体上说，要以无神的物质世界产生了有神观念以及与之相对立的无神思想这一社会历史现象为研究对象，围绕物质世界无神而社会意识领域有神以及无神论和有神论的对立这一基本矛盾展开，坚持问题导向，通过提出和研究、解决重大问题来建构体系。我初步的看法是，无神论学科面对的、概论要回答的主要问题可以分为三个方面，其学术体系可以由研究、回答这些问题的三个部分构成。

The first is the question of whether there are gods or no gods in the world. This is also the question of which of atheism and theism conforms to objective reality and possesses truth, and is the fundamental question of their opposition to each other. That there are no gods in the world is the most basic viewpoint of atheism. The "gods" spoken of by atheism is a general term, referring to all "gods" or any "god." Atheism is opposed to all forms of theism. The principle of the material unity of the world is the most basic and core viewpoint of dialectical materialism. Apart from matter and its various manifestations, nothing exists in the world. Social consciousness, including theism, is also a product and manifestation of matter. The primary task of atheism is to demonstrate that the absence of gods in the world is a scientific truth conforming to objective reality, while theism is an error violating objective reality. Marxist philosophy, based on all of humanity's social practice and the long-term development of science, demonstrates the material unity of the world. The discipline of atheism must go one step further on this basis, scientifically elucidating that gods do not exist, targeting the social-historical phenomenon of "gods" in the realm of social consciousness. Since there are no gods in the world, why does the concept of "gods" exist? Why do so many people believe in "gods"? Why has theism persisted for so long? Why are the arguments for theism untenable? Answering these questions is the key point and difficult point in elucidating that there are no gods in the world, and is its true task. The more complex and rich the roots and forms of existence of theism, primarily manifested in religion, the more arduous and heavy the task of explaining why "gods" exist and further demonstrating that there are no gods in the world becomes. Feuerbach reduced the religious world to its secular basis, explaining that man created God in his own image, greatly liberating people's thinking. However, Marx pointed out: "He did not notice that after completing this work, the main thing still remains to be done." [1]1 The "Two Integrations" (两个结合) refers to the principle of integrating the basic tenets of Marxism with China's specific realities and with the best of traditional Chinese culture, formally established at the 20th National Congress of the CPC in 2022. Marxism explains the emergence of religion through the self-splitting and self-contradiction of the secular basis, revealing the social-historical roots and class roots of religion, and laying a scientific theoretical foundation for explaining why "gods" exist and demonstrating that there are no gods in the world. But the birth of the Marxist view on religion did not change the fact that theism exists and develops, and that there are still vast numbers of people in the world who believe in gods. In today's world and contemporary China, religion still possesses broad mass character. The concept of "gods" in the minds of so many people is not innate, but formed under certain social-historical conditions. Only by providing a scientific explanation for this can the scientific truth of atheism be convincingly elucidated. These are the "main things" we need to do.

第一是世界上究竟有神还是无神的问题。这也就是无神论和有神论何者符合客观实际、具有真理性的问题，是二者相互对立的根本问题。世上无神是无神论最基本的观点。无神论所说的“神”是一个总称，指一切“神”或任何“神”。无神论是同一切有神论相对立的。世界物质统一性原理是辩证唯物主义最基本、最核心的观点。世界上除了物质和它的各种表现，什么也不存在。包括有神论在内的社会意识也是物质的产物和表现。无神论的首要任务，就是论证世上无神是符合客观实际的科学真理，而有神论是违反客观实际的谬误。马克思主义哲学以人类全部社会实践和科学的长期发展为依据论证了世界的物质统一性。无神论学科要在此基础上再进一步，针对社会意识领域有“神”这一社会历史现象科学地阐明神是不存在的。既然世界上没有神，为什么会有“神”的观念，为什么那么多人相信“神”，为什么有神论长期存在，为什么有神论的理由不能成立？回答这些问题，是阐明世上无神的重点、难点，是其真正任务所在。以宗教为主要表现形式的有神论的根源及其存在形式有多么复杂、丰富，说明为什么会有“神”进而论证世上无神的任务就有多么艰难、繁重。费尔巴哈把宗教世界归结于它的世俗基础，说明是人按照自己的形象创造了上帝，极大地解放了人们的思想。但是，马克思指出：“他没有注意到，在做完这一工作之后，主要的事情还没有做。”马克思主义用世俗基础的自我分裂和自我矛盾来说明宗教的产生，揭示了宗教的社会历史根源和阶级根源，为说明为什么会有“神”、论证世上无神奠定了科学理论基础。但是马克思主义宗教观的诞生并没有改变有神论存在和发展、世界上仍然有广大人群信神的事实。当今世界、当代中国，宗教仍然具有广泛的群众性。那么多人头脑中的“神”的观念并不是先天的，而是在一定社会历史条件下形成的。对此给予科学的说明，才能令人信服地阐明无神论的科学真理性。这些都是我们需要去做的“主要的事情”。

The second is the question of what role atheism and theism play in social development. This is also the question of the relationship between atheism and theism and the interests of the people. This is another major issue in the opposition between atheism and theism, and is a problem that must be solved to answer why we must uphold atheism. Upholding atheism and opposing theism requires both distinguishing right from wrong, clarifying which conforms to objective reality, and examining what roles each plays in social history and reality, and what their relationship is with the fundamental interests of the people, unifying truth and value. This research is closely related to the question of the social role of religion. Religion, as a complex social-historical phenomenon, cannot be reduced solely to theism, but religion is essentially an ideology characterized fundamentally by theism. The question of the role of theism and the question of the role of religion are not identical, but are closely related; they must be both distinguished and examined in their mutual connection. The value of atheism, and the role of religion and theism, must all be analyzed and evaluated within the specific society in which they exist, and cannot be separated from concrete social-historical conditions. The emergence of primitive religion was a manifestation of the state of development of human thought at a certain historical stage, and played a role in maintaining social relations. Religion in class society is artificial religion, closely linked to social class contradictions and class struggle, influencing the development of economy, politics, and culture. Religion adapted to the exploitative class society in which it existed, serving as a means of rule for the ruling class to justify itself, implement spiritual oppression and deception, and make the lower classes submit; it also once provided an ideological cloak for bourgeois revolutions and peasant revolutions. In contemporary China, religion must adapt to the socialist society; this is the law of its survival and development. It is an existence with historical inevitability at the present stage, and will inevitably produce various social effects, requiring scientific analysis and evaluation. In historical development, religion has been intertwined with other forms of social consciousness. In ancient times, it was "the general theory of this world, its encyclopedic compendium," [2]2 Karl Marx, "Contribution to the Critique of Hegel's Philosophy of Law. Introduction." and in the European Middle Ages, it "merged all other forms of ideology—philosophy, politics, jurisprudence—into theology, making them subjects within theology." [3]3 Friedrich Engels, "Ludwig Feuerbach and the End of Classical German Philosophy." To evaluate the role of theism, it is necessary to concretely analyze the relationship between religion and culture, between religious ideology and theism, and between religion and other ideologies. Some issues debated in academia, such as how to view the relationship between atheism, religion, and social moral customs and moral construction; whether religious belief can be regarded, like belief in Marxism, as a positive spiritual force and an indispensable spiritual home; and the connections and differences between the social role of religion and the social role of religious believers—these are all related issues in evaluating the role of theism and atheism, and require research and answers.

第二是无神论和有神论在社会发展中起什么作用的问题。这也就是无神论和有神论同人民利益的关系问题。这是无神论和有神论相互对立的又一个重大问题，是回答为什么要坚持无神论必须解决的问题。坚持无神论、反对有神论，既要分清是非，弄清何者符合客观实际，又要考察各自在社会历史和现实中起什么作用，同人民根本利益是什么关系，把真理和价值统一起来。这一研究同宗教的社会作用问题密切关联。宗教作为复杂的社会历史现象不能仅仅归结为有神论，但宗教本质上是以有神论为根本特征的意识形态。有神论的作用和宗教的作用问题不等同，但是密切相关，既要加以区别，又要在相互关联中去考察。对无神论的价值、宗教和有神论的作用，都要放到所在的社会中去分析、评价，不能离开具体社会历史条件。原始宗教的产生是人类思维在一定历史阶段上发展状态的体现，起过维系社会关系的作用。阶级社会的宗教是人为的宗教，同社会阶级矛盾、阶级斗争密切关联，影响了经济、政治、文化的发展。宗教同其所在的剥削阶级社会相适应，充当过统治阶级为自己辩护、实施精神压迫和欺骗、使下层阶级就范的统治手段，也曾经为资产阶级革命、农民革命提供意识形态的外衣。在当代中国，宗教必须同社会主义社会相适应是其生存发展的规律。它是现阶段具有历史必然性的存在，也必然产生这样那样的社会作用，需要科学地分析、评价。宗教在历史发展中同社会意识的其他形式交织在一起，在古代曾经“是这个世界的总理论，是它的包罗万象的纲要”，在欧洲中世纪曾经“把意识形态的其他一切形式——哲学、政治、法学，都合并到神学中，使它们成为神学中的科目”。评价有神论的作用，要对宗教与文化、宗教意识形态与有神论的关系、宗教与其他意识形态的关系加以具体分析。学界争论的一些问题，比如怎样看待无神论、宗教同社会道德风尚、道德建设的关系，能不能把宗教信仰与对马克思主义的信仰一样看作积极的精神力量和不可缺少的精神家园，宗教的社会作用和信教群众社会作用的联系和区别，等等，都是评价有神论和无神论作用的相关问题，需要研究和回答。

The third is the question of how to uphold and propagate atheism, and how to treat theism and religion. This is a question of practical reality. The purpose of cognition is to guide practice. Correctly understanding the contradictions between no gods and "gods," and between atheism and theism, is for the sake of properly handling these contradictions in practice. Upholding atheism is a major principle and the foothold of disciplinary construction. How to uphold atheism and oppose theism, and how to handle the relationship between atheism and theism, must be considered as part of the cause of socialism with Chinese characteristics for a New Era, placed within the overall context of Chinese-path modernization construction for research and reflection, and must submit to and serve the Party's central work. Marxism adheres to thoroughgoing atheism and opposes theism in its worldview, while also requiring unity among the broad masses of religious and non-religious believers, opposing the elevation of contradictions in religious belief to an inappropriate position, and opposing "declaring war on religion." [4]4 A reference to Engels's critique of the "declaration of war on religion" advocated by some early socialist currents, as discussed in his writings on the history of early Christianity and the strategy of the workers' movement. The Party Central Committee has formulated the basic policy on religious work, requiring the comprehensive implementation of the Party's policy of freedom of religious belief, the management of religious affairs according to law, adherence to the principle of independence and self-management, and actively guiding religion to adapt to the socialist society. It emphasizes that there should be neither "laxity" nor "tightening," and the key lies in "guidance," making the active guidance of religion to adapt to the socialist society the fundamental direction, goal, and work focus. The task of atheism disciplinary construction in the practical aspect is not only to provide theoretical justification and scholarly support for the Party's principles and policies, but also to summarize historical experiences and lessons, answer questions in practical reality, clarify right and wrong in ideology and theory, respond to challenges in the ideological sphere, and serve the comprehensive and correct implementation of the Party's principles and policies. How to always maintain Marxist atheism as the mainstream ideology occupying a dominant position in the minds of the people; how to reduce the rate of increase of religious believers; how to resist the spiritual temptation and ideological infiltration of religion among the masses; how to properly grasp the relationship between freedom of religious belief and ideological struggle; how to comprehensively implement the Party's theory on religious work in the New Era, unite the broad masses of religious believers around the Party and government, and unite religious and non-religious believers to strive together for upholding and developing socialism with Chinese characteristics and realizing the Chinese Dream of the great rejuvenation of the Chinese nation—these are the major issues we face.

第三是如何坚持和宣传无神论、如何对待有神论和宗教的问题。这是现实实践的问题。认识的目的在于指导实践。正确认识无神和有“神”、无神论和有神论的矛盾，是为了在实践中处理好这些矛盾。坚持无神论是个大原则，是学科建设的落脚点。如何坚持无神论反对有神论、处理好无神论和有神论关系，要作为新时代中国特色社会主义事业的一部分，放到中国式现代化建设的全局中去研究和思考，服从和服务于党的中心工作。马克思主义既在世界观上坚持彻底的无神论、反对有神论，又要求团结广大信教和不信教群众，反对把宗教信仰上的矛盾提到不应有的位置，反对“向宗教宣战”。党中央制定了宗教工作基本方针，要求全面贯彻党的宗教信仰自由政策，依法管理宗教事务，坚持独立自主自办原则，积极引导宗教与社会主义社会相适应，强调既不能“放”，也不能“收”，关键在“导”，要把积极引导宗教与社会主义社会相适应作为根本方向、目的和工作重点。无神论学科建设在实践方面的任务，不仅是要为党的方针、政策提供理论论证和学理性支撑，还要总结历史上的经验教训，回答现实实践中的问题，澄清思想理论中的是非，应对意识形态领域的挑战，为全面、正确贯彻党的方针、政策服务。如何始终保持马克思主义无神论作为主流意识形态在人民群众思想中占据主导地位，如何降低宗教信众增加速度，如何抵御宗教对群众的精神诱惑和思想渗透，如何把握好宗教信仰自由和意识形态斗争的关系，如何全面贯彻新时代党的宗教工作理论，把广大信教群众团结在党和政府周围，团结信教和不信教群众共同为坚持和发展中国特色社会主义、实现中华民族伟大复兴中国梦而奋斗，是我们面对的重大课题。

The three aspects of the problem above, briefly stated, are: the first is a problem in the realm of cognition, the second is a problem in the realm of value, and the third is a problem in the realm of practice. We can study them from the different, interrelated perspectives of epistemology, axiology, and praxeology. Research in epistemology must adhere to taking practice as the criterion for testing the truth of cognition. Research in axiology must adhere to taking the fundamental interests of the people as the criterion. Research in praxeology must unify the truth criterion and the value criterion. To construct an independent Chinese academic system of atheism, we must adhere to the unity of cognition and practice, and of truth and value.

以上三方面的问题，简略地说，第一是认识领域的问题，第二是价值领域的问题，第三是实践领域的问题。我们可以从相互关联的认识论、价值论、实践论几个不同角度去研究。认识论的研究，要坚持以实践为检验认识真理性的标准。价值论的研究，要坚持以人民根本利益为标准。实践论的研究，要把真理标准和价值标准统一起来。建构中国自主无神论学术体系，要坚持认识和实践、真理和价值的统一。

The discourse system of an introduction is a system of concepts and terms that express its academic content. The academic system and the discourse system, as the content and form of the disciplinary system, are integrated and cannot exist independently or be constructed separately. The construction of the discourse system and the construction of the academic system are the same process. There are many commonly used terms in existing works on the discipline of atheism, and new terms continue to emerge with the development of the discipline. For example, deity, atheism, theism, religion, the origin, cause, and root of theism and religion, the conditions for the existence of theism and religion, the path to their extinction, freedom of religious belief, belief in deities, non-belief in deities, the characteristics of religion, the basic policy on religious work, religious policy, and so on, are all common terms. The precision and maturity of various terms differ, and their meanings are not always consistent among different authors. They need to be selected, refined, and clarified, defining their connotations, denotations, and interrelationships, and integrated with the basic categories commonly used in historical materialism and philosophy and social sciences, such as nature, society, human beings, social formations, social systems, social existence and social consciousness, economic base and superstructure, productive forces and relations of production, class struggle and social revolution, economy, politics, culture, science, morality, ethnicity, and so on, to construct a discourse system with an internal logical structure.

概论的话语体系，是表达其学术内容的概念、术语的体系。学术体系和话语体系作为学科体系的内容和形式是结合在一起的，不能各自独立存在、分别建构。话语体系的建构和学术体系的建构是同一个过程。无神论学科现有论著中有许多常用术语，随着学科发展还不断有新的术语产生出来。例如神，无神论，有神论，宗教，有神论和宗教的起源、原因、根源，有神论和宗教存在的条件、消亡的途径，宗教信仰自由，信神，不信神，宗教的特性，宗教工作基本方针，宗教政策，等等，都是常见的术语。各种术语的精确性和成熟程度不同，在不同论者那里含义也不尽一致，需要经过选择、提炼、厘清，明确其内涵、外延和相互关系，并同唯物史观和哲学社会科学通用的基本范畴如自然、社会、人、社会形态、社会制度、社会存在和社会意识、经济基础和上层建筑、生产力和生产关系、阶级斗争和社会革命、经济、政治、文化、科学、道德、民族等等结合在一起，建构成具有内在逻辑结构的话语体系。

Comrade Xi Jinping emphasizes: "Theory is the cornerstone of ideology. The deeper theoretical research is, the stronger the support it provides for ideology." The introduction, and the Chinese independent atheist knowledge system of which the introduction is the concentrated expression, should first be constructed as a theoretical system, becoming the cornerstone of atheism, providing strong and powerful support with scientific theory. At the same time, the results of historical research should be integrated throughout the entire system, combining theory with historical materials, and theoretical exposition with the summation of historical experience, adhering to the unity of history and reality, and of logic and history. An introduction is not a patchwork or combination of research results from various aspects and various academic resources. The introduction as a whole and each of its parts must always adhere to the guidance of Marxism, integrate ancient and modern, Chinese and foreign academic resources, face objective reality, conduct independent research, strive to make original achievements on major issues, and construct a system with autonomy and originality. It is necessary to grasp the research object of this discipline well, especially to handle the relationship with the discipline of Chinese-characteristic religious studies, which is both distinct from and partially overlapping with the object of this discipline.

习近平同志强调：“理论是意识形态的基石。理论研究越深入，对意识形态的支撑就越坚强有力。”概论和以概论为集中体现的中国自主无神论知识体系，首先应该建构成一个理论体系，成为无神论的基石，以科学的理论提供坚强有力的支撑。同时要把历史研究的成果融通在整个体系之中，把理论和史料、理论阐述和历史经验总结结合在一起，坚持历史与现实、逻辑与历史的统一。概论不是各方面研究成果和各种学术资源的拼接、组合。概论的整体和其中各部分都要始终坚持以马克思主义为指导，融通古今中外各种学术资源，面向客观实际，进行独立自主的研究，努力在重大问题上做出具有原创性的成果，建构起具有自主性、原创性的体系。要把握好本学科的研究对象，特别是要处理好同本学科的对象既相互区别又有部分交叉重合的中国特色宗教学学科的关系。

The results of the Marxist Theory Research and Construction Project implemented by the Party Central Committee mostly take the form of university undergraduate textbooks, including introductory textbooks for multiple disciplines. Following this practice, the introduction to the discipline of atheism can be compiled as a university undergraduate textbook. Comrade Xi Jinping, at the Symposium on Philosophy and Social Sciences, demanded a firm grasp of the textbook system construction. He pointed out, "The disciplinary system is inseparable from the textbook system" and "If the textbook system does not advance, the disciplinary system will lack momentum." The textbook for the discipline of atheism is highly ideological and should implement the spirit of Comrade Xi Jinping's discussions on ideological and political courses. The introduction to atheism must adhere to the unity of political nature and academic rationality, possessing both a firm and correct political direction and being supported by thorough academic analysis. It must adhere to the unity of value and knowledge, having both correct value orientation and being carried by rich knowledge. It must adhere to the unity of constructiveness and critique, both fully elaborating scientific theory and clearly analyzing and criticizing erroneous views. It must adhere to the unity of theory and practice, both explaining theory clearly and thoroughly and facing practical reality, answering questions in practice.

党中央实施的马克思主义理论研究和建设工程的成果，大多是采用大学本科教材的形式，包括多门学科的概论教材。参照这样的做法，无神论学科的概论可以按照大学本科教材来编写。习近平同志在哲学社会科学工作座谈会上要求抓好教材体系建设。他指出，“学科体系同教材体系密不可分”“教材体系上不去，学科体系就没有后劲”。无神论学科的教材具有很强的意识形态性，应该贯彻习近平同志关于思想政治课论述的精神。无神论概论要坚持政治性和学理性相统一，既要有坚定正确的政治方向，又要以透彻的学理分析为支撑。要坚持价值性和知识性相统一，既要有正确的价值导向，又要以丰富的知识为载体。要坚持建设性和批判性相统一，既要充分阐述科学理论，又要旗帜鲜明剖析和批判错误观点。要坚持理论性和实践性相统一，既要把理论讲清楚讲透彻，又要面向现实实践，回答实践中的问题。

▲: What you have discussed is not only the issue of how to construct the introductory system but also the issue of how to construct the entire Chinese independent atheist knowledge system.

▲：您讲的这些既是怎样建构概论体系的问题，同时也是怎样建构整个中国自主无神论知识体系的问题。

●: At the methodological level, how to construct the introductory system and how to construct the entire Chinese independent atheist knowledge system are completely consistent. Constructing the introductory system requires summarizing the existing achievements of the discipline, exploring the internal relationships between them, and will also reveal weak links or even gaps in disciplinary research, identifying research priorities, difficulties, growth points, and proposing new tasks. This is a summation of the discipline's history and current situation, and a guide for the discipline's future development, thus it can become an important node for promoting disciplinary development.

●：在方法论层面，怎样建构概论体系和怎样建构整个中国自主无神论知识体系是完全一致的。建构概论体系，要汇总本学科现有的成果，探求其间的内在关联，还会发现学科研究中存在的薄弱环节乃至空白之处，找到研究的重点、难点、生长点，提出新的任务。这是对本学科历史和现状的总结，又是对学科未来发展的引领，因而可以成为推动学科发展的重要关节点。

▲: One final question: What is the relationship between constructing a Chinese independent atheist knowledge system and adhering to the "Two Integrations"?

▲：最后再提一个问题，建构中国自主无神论知识体系同坚持“两个结合”是什么关系？

●: I believe that the "Two Integrations" are the fundamental path for constructing a Chinese independent atheist knowledge system.

●：我认为，“两个结合”是建构中国自主无神论知识体系的根本途径。

Integrating the basic tenets of Marxism with China's specific realities was a basic principle established at the Seventh National Congress of the CPC in 1945. On the occasion of the centenary of the founding of the CPC, Comrade Xi Jinping explicitly proposed "persisting in integrating the basic tenets of Marxism with China's specific realities and with the best of traditional Chinese culture." The 20th National Congress of the CPC established the principle of the "Two Integrations." Shortly after the 20th National Congress, Comrade Xi Jinping pointed out: "The fundamental path for adapting Marxism to the Chinese context and the needs of the times is the 'Two Integrations'." This judgment regarding the "fundamental path" is fully applicable to constructing philosophy and social sciences with Chinese characteristics and constructing a Chinese independent atheist knowledge system. While persisting in integrating the basic tenets of Marxism with China's specific realities, the "Two Integrations" also explicitly propose integrating with the best of traditional Chinese culture, expanding the cultural foundation of socialism with Chinese characteristics. Only by adhering to the "Two Integrations," both consistently basing oneself on social practice and facing objective reality, and using the standpoints, viewpoints, and methods of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era to understand the connotation and unique advantages of traditional Chinese culture and integrate them into this discipline, can a Chinese independent atheist knowledge system be constructed. All the points we discussed above—adhering to the guidance of Marxism, integrating ancient and modern, Chinese and foreign academic resources, adhering to subjectivity and originality, and promoting systematization and theorization—are the implementation of the principle of the "Two Integrations" in constructing a Chinese independent atheist knowledge system, and are manifestations of adhering to the "fundamental path."

把马克思主义基本原理同中国具体实际相结合是1945年党的七大确立的基本原则。在中国共产党成立100周年之际，习近平同志明确提出“坚持把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合”。党的二十大确立了“两个结合”原则。党的二十大后不久，习近平同志指出：“推进马克思主义中国化时代化的根本途径是‘两个结合’”。这一关于“根本途径”的论断对于建构中国特色哲学社会科学、建构中国自主无神论知识体系完全适用。“两个结合”在坚持把马克思主义基本原理同中国具体实际相结合的同时，又明确提出同中华优秀传统文化相结合，拓展了中国特色社会主义的文化根基。只有坚持“两个结合”，既始终立足社会实践、面向客观实际，又运用习近平新时代中国特色社会主义思想的立场观点方法理解中华优秀传统文化的内涵和独特优势，并将其融通到本学科之中，才能建构中国自主无神论知识体系。以上我们谈到的坚持以马克思主义为指导、融通古今中外学术资源、坚持主体性原创性、推进体系化学理化，都是“两个结合”原则在建构中国自主无神论知识体系中的贯彻，是坚持“根本途径”的体现。

(Author's Brief Introduction: Tian Xinming, former Director and Researcher of the Social Science Development Research Center of the Ministry of Education, former Editor-in-Chief of the journal *Higher Education Theoretical Front*. Member of the National Textbook Committee. Distinguished Researcher at the Institute of Marxism, Chinese Academy of Social Sciences. Mainly engaged in teaching and research in Marxist philosophy, adapting Marxism to the Chinese context, the discipline of Marxist theory and ideological and political education, and the editorial work of social science journals.)

（作者简介：田心铭，教育部高等学校社会科学发展研究中心原主任、研究员，《高校理论战线》杂志原总编辑。国家教材委员会委员。中国社会科学院马克思主义研究院特聘研究员。主要从事马克思主义哲学、马克思主义中国化、马克思主义理论与思想政治教育学科的教学研究及社会科学杂志的编辑工作）

Online Editor: Tong Xin

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