A Study on the Spread of “Micro-Superstition” Behavior among Youth Groups

I. Introduction

一、引言

Although the term “superstition” (迷信) is commonly found in ancient texts, its connotation of anti-science in modern Chinese was formed only in the modern era. Shen Jie proposed that the modern meaning of “superstition” should originate from Japan; through the introduction and dissemination by modern reformist thinkers and revolutionary martyrs, the connotation of “superstition” gradually transformed into “a belief world and psychological state contrary to rationalism.” [1]1 “Lying flat” (躺平) and “giving up” (摆烂) are internet slang terms popular among Chinese youth, referring to a passive, resigned attitude of opting out of societal pressures such as work, competition, and striving for success. Against the backdrop of modern revolution, “superstition” gradually became linked to parts of backward traditional culture that contradicted science and rationality (such as divination, astrology, physiognomy, fortune-telling, feng shui, and other folk beliefs and customs), and was often used in conjunction with “religion” and “feudalism.” Scholar Huang Kewu believes that there were two lines of thought in the transformation of the modern concept of superstition, and in either line, superstition was closely connected to science and religion. [2]2 “凝聚” (凝聚) here means “to gather” or “to consolidate,” often used in Chinese political discourse to describe mobilizing collective strength for a national goal. It can be seen that the evolution of the connotation of “superstition” is closely related to social change in modern China. “Superstition” is rooted in a social soil of low levels of productive forces development and a strong atmosphere of primitive religious belief, representing a blind worship of supernatural forces that is anti-science and anti-rationality. After the ideological enlightenment of the May Fourth New Culture Movement [3]3 “输送” (输送) literally means “to transport” or “to deliver,” used here in a figurative sense to describe the active transmission of ideology. and the large-scale “anti-superstition” campaigns and policies implemented by the Party and the state in various historical periods, the scientific literacy of the citizenry has been greatly enhanced, and “superstition” has gradually lost the social soil on which it depended for survival.

“迷信”一词虽常见于古籍之中，但在现代汉语中该词所指涉的反科学内涵却是近代才形成的。沈洁提出“迷信”的现代含义应当源于日本，经由近代维新思想家与革命志士的引入与传播，“迷信”的内涵逐步转化为“与理性主义相悖的信仰世界及心理状态”(1)。在近代革命背景下，“迷信”逐渐同与科学、理性相悖的部分落后传统文化(如卜筮、占星、看相、算命、风水等民间信仰与习俗等)相联系，且多与“宗教”“封建”连用。学者黄克武认为，近代迷信观念的转变有两种思路，而无论在哪一思路中，迷信均与科学、宗教联系紧密(2)。可见，“迷信”内涵的演变同近代中国的社会变革关联甚密，“迷信”植根于生产力发展水平低下、原始宗教信仰氛围浓厚的社会土壤，是对非自然力的反科学、反理性的盲目崇拜。在经历了五四新文化运动的思想启蒙，以及各个历史时期党和国家实行的大规模“反迷信”运动与政策后，国民科学素养极大提升，“迷信”逐渐失去其赖以生存的社会土壤。

Although the great development of science, technology, and social cognition has gradually reduced the audience for “superstition,” the phenomenon of “superstition” has not been completely eradicated. “Superstition” itself is an irrational interpretation by humans of their own circumstances and the external environment, possessing a mystical character. When combined with religious beliefs and folk customs, it provides a certain spiritual sustenance and comfort for the superstitious, catering to the spiritual needs of some groups. It is precisely by virtue of this emotional value that some “superstitious” behaviors lurk behind religion and custom, hitch a ride on the chariot of the times and technological progress, and quietly transform their forms of transmission. The “micro-superstition” (微迷信) gradually emerging among youth groups in recent years is a representative example of this transformation. “Micro-superstition” is typically used to describe those daily behaviors and beliefs that, although lacking scientific basis, are still widely accepted and followed. These behaviors and beliefs often originate from cultural traditions, social customs, or personal experience. Unlike traditional superstition, the degree of “belief” in “micro-superstition” is lighter; it is more reflected as spiritual comfort, has not yet reached the level of blind worship and belief, and usually does not cause significant impact on individuals or society. However, “micro-superstition” still essentially belongs to superstitious psychology and may, to some extent, affect individual decision-making and action. If the spread and proliferation of “micro-superstition” behavior among youth groups is left unchecked, it will subtly influence the cognition of young people, impact their scientific outlook, struggle outlook, and collectivist spirit, foster ignorance and individualism, be detrimental to the healthy growth of young people, and pose risks to ideological security. Based on this, clarifying the main manifestations, potential harms, and subjective and objective causes of “micro-superstition” behavior among youth groups, reflecting on the social dilemmas behind it, and on this basis applying the right remedy and administering treatment, will not only help guide young people to establish a scientific worldview and form a vigorous and upward-looking spiritual outlook, but also help safeguard the security of the national ideological阵地 [4]4 The original text has a footnote marker (7) here; the corresponding note is not provided in the source material. and maintain social harmony and stability.

虽然科学技术与社会认知的极大发展使“迷信”的受众日渐减少，但“迷信”现象并未彻底根绝。“迷信”本身是人类对自身境遇及外部环境的非理性解读，具有神秘主义色彩，其与宗教信仰及民间习俗相结合后为迷信者提供了一定的精神寄托与慰藉，迎合了部分群体的精神需求。正是凭借这种情感价值，部分“迷信”行为潜藏于宗教与习俗背后，并搭上时代发展与技术进步的便车，悄然转变传播形式。近年来青少年群体中逐渐兴起的“微迷信”正是该转变的代表。“微迷信”通常用于描述那些虽缺乏科学依据、但仍旧被广泛接受与遵循的日常行为与信念，且这些行为与信念往往起源于文化传统、社会习俗或个人经验。“微迷信”不同于传统迷信，其“信”的程度较轻，更多体现为精神慰藉，尚未达到盲目崇拜和信仰的程度，通常不会对个人与社会造成重大的影响。但“微迷信”本质上仍属于迷信心理，可能会在某种程度上影响个人决策与行动。如果放任“微迷信”行为在青少年群体中流行和蔓延，会潜移默化影响青少年的认知，冲击青少年的科学观、奋斗观和集体主义精神，助长愚昧和个人主义之风，不利于青少年健康成长，存在意识形态安全风险。基于此，明确青少年群体“微迷信”行为的主要表现、潜在危害及主客观成因，反思其背后所蕴含的社会困境并在此基础上对症下药、施以诊治，不仅有助于引导青少年树立科学世界观、形成奋发向上的精神面貌，同时也有利于保卫国家意识形态阵地安全、维护社会和谐稳定。

II. Main Manifestations of Youth “Micro-Superstition”

二、青少年“微迷信”的主要表现

The “micro-superstition” behavior of youth is mainly manifested in forms such as praying for blessings and making wishes combined with religious beliefs and folk customs, campus superstition, fortune-telling and divination, etc. Moreover, some “micro-superstition” behaviors take online activities as their main form, and have characteristics of foreign culture and consumerist tendencies.

青少年的“微迷信”行为在形式上主要体现为与宗教信仰、民间习俗相结合的祈福祈愿、校园迷信、算命占卜等行为，并且部分“微迷信”行为以线上网络活动为主要形式，且具有外来文化色彩与消费主义倾向。

(A) Burning Incense and Praying Becomes a New Trend in Youth Cultural Circles

(一)烧香祈福成为青年文化圈新潮流

Youth “micro-superstition” is directly reflected in the youth craze for burning incense and praying. In recent years, more and more young people are keen on going to temples and Taoist monasteries to burn incense and pray for academic success, future prospects, and marriage. For example, Beijing’s Yonghe Temple, Hangzhou’s Lingyin Temple, Mount Wutai’s Shuxiang Temple, Luoyang’s White Horse Temple, Mount Song’s Shaolin Temple, Shanghai’s City God Temple, and other ancient temples and famous monasteries have gradually become popular destinations for young people to burn incense and pray. According to relevant reports, since February 2023, among those booking tickets for temple scenic spots, the post-90s and post-00s generations account for nearly 50%, having become the main force igniting the vigorous incense offerings at various temples. [3]3 “输送” (输送) literally means “to transport” or “to deliver,” used here in a figurative sense to describe the active transmission of ideology. Behind the craze for burning incense and praying is the gradual popularity among youth groups of the concept: “Between going to work and striving for advancement, I choose to burn incense; between asking others and relying on myself, I choose to pray to Buddha.” This concept is gradually becoming a new trend in youth cultural circles. Furthermore, surveys have found that among the young people praying and making offerings, there are a large number of Communist Youth League members and Chinese Communist Party members. They even say: “We are materialists, but metaphysics might also have scientific basis we don’t understand, so we half-believe it; maybe it has something to do with the laws of the universe or something.” It can be seen that the concept behind this behavior of burning incense and praying among youth groups (especially League members and Party members) clearly exceeds folk custom and has superstitious overtones.

青少年“微迷信”直接体现在青少年对烧香祈福的追捧中。近年来，越来越多的青少年热衷于到寺庙道观烧香祈福求学业、求前途、求姻缘。例如，北京雍和宫、杭州灵隐寺、五台山殊像寺、洛阳白马寺、嵩山少林寺、上海城隍庙等古寺名刹逐渐成为青少年烧香祈福的热门地点。据有关报道，自2023年2月以来，预定寺庙景区门票的人群中90后、00后占比近50%,已成为点燃各寺庙旺盛香火的主力军(3)。在烧香祈福热潮的背后，是青少年群体中逐渐流行“在上班和上进之间，我选择上香；在求人和求己之间，我选择求佛”的观念，并且该观念逐渐发展成为青年文化圈的一股新潮流。此外，据调查发现，在祭拜祈福的青年中不乏有大量共青团员和中共党员，他们甚至还表示：“我们是唯物主义者，但是玄学说不定也有我们不了解的科学依据，所以就半信一下，或许和宇宙规律什么的有关呢。”可见，青少年群体(尤其是团员与党员群体)这种烧香祈福行为背后的观念明显超出民间习俗而具有迷信色彩。

(B) Campus Micro-Superstition Prevails

(二)校园微迷信之风盛行

Youth “micro-superstition” behavior is also reflected in superstition regarding statues of famous figures on campus. Unlike the religious and folk worship of statues of gods, immortals, and ghosts, young people are more inclined to pay homage to statues of famous figures on campus, and this has obvious superstitious and utilitarian overtones. The more prominent among these is the campus superstition of worshipping Confucius statues and statues of expert figures during exams. During various examinations, “worship” phenomena often appear on primary, secondary, and university campuses across China. Many students bow and pay homage before statues of Confucius and

青少年“微迷信”行为还体现于对校园名人塑像的迷信。与对神仙鬼神塑像的宗教性、民俗性崇拜不同，青少年更加青睐参拜校园内的名人塑像，且具有明显的迷信与功利色彩，其中较为突出的是逢考试拜孔子像、拜专家人塑的校园迷信。逢各类考试，我国大中小学校园常会出现“祭拜”现象。不少学生在孔子像、各学科专家名人雕像前鞠躬参拜，祈求在考试中取得好成绩。名人雕塑前常会堆满水果、酸奶等各种零食作“贡品”,有的还会被贴满保佑考试顺利的便利贴，一些学生还会把考试用具、复习书本放在雕像下“汲取灵气和好运气”。例如，医学专业学生给孙思邈上香，文学专业学生给鲁迅点烟，经济学专业学生拜亚当·斯密，等等。这种行为并非出于对杰出人物品行与技艺的崇拜与认同，往往具有祈福求愿的迷信性质，同校园应有的科学文化氛围形成巨大反差。

(3) Online divination and prayer for blessings are increasingly popular

(三)网络占卜祈福日益火热

As internet technology matures, terminal devices centered on mobile phones and computers have gradually become the main tools for young people to socialize and receive information, and online activities have also become an important part of young people's lives. Therefore, the internet has also become an important carrier for the spread of superstition. New forms of online divination and prayer superstitions, such as "cyber merit" and "AI Buddha," have rapidly become the new favorites of young people by leveraging the convenience of the internet. "Superstition + internet" and "superstition + intelligence" are breaking the limitations of traditional superstition in terms of transmission carriers, expanding the channels for superstition dissemination, and enabling superstition to infiltrate young people's daily lives in a more relaxed, lively, and everyday manner that aligns with youth preferences. Currently, the most popular forms among young people include "cyber merit," "AI Buddha," and "computer fortune-telling." "Cyber merit" is a fusion of artificial intelligence and metaphysical superstition, where users click on an "electronic wooden fish" on the screen to "accumulate electronic merit," promoting the idea that "tapping the electronic wooden fish gives you +111 merit and reduces -111 worries." "AI Buddha" is a new form of intelligent superstition that originated in Japan and was later introduced to China. It uses GPT-3.5 technology on internet websites to provide online consultation services, promoting the idea that "without going to a temple, without leaving home, without spending a penny on incense money, with just a few keystrokes, the AI Buddha can answer the doubts in your heart." "Computer fortune-telling" involves using computer software for divination and fortune-telling. Website creators match traditional physiognomy knowledge with specific birth dates and encode it into specific programming languages for netizens to conduct their own divination. These online superstitions combine modern technology with traditional superstition, relying on the technological elements embedded within them to dilute their superstitious nature, thereby weakening young people's vigilance and making them easier to spread among youth groups.

随着互联网技术发展日益成熟，以手机和电脑为主体的终端设备逐渐成为青少年进行社交与接受信息的主要工具，线上活动也成为青少年生活的重要组成部分。因此，互联网也成为迷信传播的重要载体，如“赛博功德”“AI佛祖”等网络占卜、祈福迷信新形式正是借助互联网的便利性迅速成为青少年的新宠。“迷信+互联网”“迷信+智能”正在打破传统迷信在传播载体上的限制，拓展迷信传播渠道，使迷信以更加轻松活跃、更加生活化、更加符合青年喜好的方式侵入到青年的日常生活中。当前最受青少年热捧的代表为“赛博功德”“AI佛祖”“电脑算命”等。“赛博功德”是人工智能与玄学迷信的融合，即在屏幕上点击“电子木鱼”来“积攒电子功德”,鼓吹“敲电子木鱼，功德+111,烦恼减-111”。“AI佛祖”是由日本兴起后传入我国的智能化迷信新形式，通过互联网站搭载GPT-3.5技术，可提供在线咨询业务，鼓吹“无需前往寺庙，足不出户，不花一分香火钱，轻轻敲打键盘的功夫，AI佛祖就能为你解答心中疑惑”。“电脑算命”是通过电脑软件进行占卜算命，网站制作人通过将传统的命理知识与具体出生日期相匹配并编写为特定的程序语言，以供网友自行占卜。这些网络迷信将现代科技与传统迷信相结合，依靠融入其中的科技元素淡化自身迷信色彩，从而弱化青少年的警惕性，使之更易在青少年群体中传播。

(4) Foreign superstitious culture is favored by young people

(四)外来迷信文化受到青年青睐

“Contemporary youth are active in thought, sharp in mind, novel in ideas, broad in interests, full of energy in exploring the unknown, quick to accept new things, and strong in subjective consciousness and participation consciousness.”[4]4 The original text has a footnote marker (7) here; the corresponding note is not provided in the source material. However, the strong desire of youth to explore and their ability to accept new things also open the door wide for the spread of foreign superstitious culture among youth groups. For example, foreign cultures that imply superstitious values, such as “Tarot divination,” “horoscope fortune-telling,” and “praying for shrine talismans,” have gradually become trendy and are favored by youth. In the eyes of youth, these behaviors are younger, more novel and interesting than traditional Chinese superstitious behaviors such as Feng Shui and fortune-telling, and can attract them more. Foreign superstitious culture has penetrated youth groups with a strong momentum. According to surveys, the daily reading volume of the “horoscope” topic on Weibo exceeds 5 million, the reading volume and discussion volume of the “Tarot card divination” topic exceed 2.7 billion and 3.9 million respectively, and the related search results for “Tarot card divination” on Baidu also exceed 50 million. Some youth have even been brainwashed and are obsessed with horoscope culture.[5]5 Samuel P. Huntington, *Political Order in Changing Societies* (New Haven: Yale University Press, 1968), p. 41. The original text has a footnote marker (8) here. Taking the horoscope blogger Tao Baibai as an example, his Douyin account gained 18.26 million followers in just a few months. In addition, in recent years, the “Summer Festival” (夏日祭) activity, which involves offering sacrifices to ghosts and gods and praying for blessings, introduced from Japan to China, has been held in many cities across the country. In 2022 alone, 21 cities held this activity, attracting a large number of enthusiastic youth. Some people even make special trips to Japan to purchase shrine talismans for blessings. These superstitious forms combined with foreign culture are gradually being sought after by youth due to their novelty, becoming an important manifestation of youth “micro-superstition.”

“当代青年思想活跃、思维敏捷，观念新颖、兴趣广泛，探索未知劲头足，接受新生事物快，主体意识、参与意识强”(4),然而青少年强大的探索欲与接受能力也为外来迷信文化在青少年群体中的传播大开方便之门。例如“塔罗占卜”“星座测运”“求神社御守”等暗含迷信价值观的外来文化逐渐成为潮流，受到青少年青睐。在青少年眼中，以上行为比中国传统风水占卜等迷信行为更年轻化、更新颖有趣，更能吸引他们。外来迷信文化以强劲势头渗透到青少年群体中。据调查，微博“星座”话题每日阅读量超过500万，“塔罗牌占卜”话题阅读量和讨论量分别超过27亿和390万，百度搜索“塔罗牌占卜”相关结果也超过5000万，部分青少年甚至被洗脑，痴迷于星座文化(5)。以星座博主陶白白为例，其抖音账号短短几个月就增粉1826万。此外，近些年由日本传入我国的祭奠神鬼招魂祈福的“夏日祭”活动，曾在我国多个城市举办，仅2022年就有21个城市举办过这一活动，引得大量青少年热捧，一些人还会专程赴日购买神社御守祈福。这些与外来文化相结合的迷信形式因其新奇性而逐渐受到青少年的追捧，成为青少年“微迷信”的重要表现形式。

(5) Superstitious consumption forms emerge one after another

(五)迷信消费形式层出不穷

The “micro-superstition” cultural trend among youth has also attracted the attention of the capital market. Some merchants and enterprises have begun to provide corresponding products and services, causing the heat of youth superstitious consumption to continue to rise, and the forms of superstitious consumption have gradually diversified. On the one hand, merchants incorporate blessing and superstitious elements into the design of jewelry, stationery, and clothing, providing commodities with blessings as a selling point and with superstitious guidance, attracting young people to purchase. For example, the Lama Temple (雍和宫) launched the blessing “incense ash glass bracelet,” M&G (晨光) launched the “Confucius Temple Blessing” series of stationery, and Langsha (浪莎) launched the “will definitely pass the exam” red hook underwear. On the other hand, various scenic spots and platforms have also begun to provide consumption items including divination services and online fortune-telling. For example, online platforms such as Weibo, Douyin, Xianyu, and Taobao have launched a large number of divination, fortune-telling, and blessing service items, providing precise services for the various needs of youth. Even though Taobao has adopted the “Green Network Plan” (绿网计划) interception measures, many merchants still rely on the virtual and indirect nature of the internet to sell related superstitious services in more covert ways. According to surveys, the charging standard of a Weibo blogger @Longnv Tarot (龙女塔罗) with 466,000 followers is as high as 2,000 yuan/hour, and more than 70% of this type of consumer group are youth.[6]6 Ulrich Beck, *Risk Society: Towards a New Modernity* (London: Sage Publications, 1992). The original text has a footnote marker (9) here.

青少年的“微迷信”文化潮流也吸引了资本市场的关注，部分商家企业开始有针对性地提供相应的产品与服务，使青少年迷信消费的热度持续走高，迷信消费形式也逐步多样化。一方面，商家把祈福迷信元素融入首饰、文具、服饰设计中，提供以祈福为卖点且带有迷信引导性质的商品，吸引青年人购买。例如，雍和宫推出祈福“香灰琉璃手串”、晨光推出“孔庙祈福”系列文具，浪莎推出“逢考必会”大红勾内裤。另一方面，各景区与平台也开始提供包括占卜服务与网络算命在内的消费项目。如微博、抖音、闲鱼、淘宝等网络平台推出大量占卜、算命、祈福的服务项目，针对青少年的各种需求提供精准服务。即使淘宝已经采取了“绿网计划”拦截措施，但很多商家仍旧凭借网络的虚拟性与间接性以更加隐蔽的方式出售相关迷信服务。据调查，微博一位拥有46.6万粉丝的博主@龙女塔罗的收费标准高达2000元/小时，而这类消费群体中，70%以上都是青少年(6)。

III. Potential harms of youth “micro-superstition”

三、青少年“微迷信”的潜在危害

Although the “micro-superstition” behavior of youth is not an extreme and paranoid deep superstition, in the online context of cultural commodification, it has transformed into a social and cultural phenomenon with potential harm. These potential harms are specifically manifested as eroding the spiritual world of youth, increasing ideological risks, fueling unhealthy social trends, and undermining social and political order.

青少年的“微迷信”行为虽然并非极端偏执的深度迷信，但其在文化商品化的网络境遇下，已然转化为一种具有潜在危害的社会文化现象。这些潜在的危害具体表现为侵蚀青少年精神世界、增加意识形态风险、助长社会不良风气、破坏社会政治秩序。

(1) Erosion of the spiritual world of youth

(一)青少年精神世界受侵蚀

The “micro-superstition” behavior of youth is different from religious behavior with a long historical tradition and strict organizational form. It lacks a positive value system for support, is closely linked to online culture, and has obvious personal characteristics and uncontrollability. Therefore, it is also prone to the proliferation of negative emotions and wrong values. Adolescence is an important period for the formation of a person’s worldview, outlook on life, values, and beliefs, and it is also a special period lacking the ability to discern and analyze. If youth are immersed in various fragmented superstitious information for a long time, they are extremely susceptible to being misled by various wrong values behind superstitious behaviors. In particular, when some youth make mistakes or encounter setbacks, they attribute their difficulties and failures to mysterious things, dare not face difficulties squarely, and even give up on themselves, unknowingly forming a negative and decadent outlook on life and values. Some lawless elements use “micro-superstition” to create gimmicks related to the personal interests of youth to attract their attention, and use the superstitious psychology and personality weaknesses of youth to deceive youth into trusting them through systematic rhetoric, ultimately committing fraud under the guise of “changing luck and eliminating disasters.” Under the influence of sayings like “fortune” and “fate,” youth may not only suffer economic losses, but their scientific outlook, struggle outlook, and collectivist spirit are also easily impacted, easily leading to the growth of negative emotions such as “lying flat” (躺平), “giving up” (摆烂), “world-weariness,” and “cynicism,” and even extreme emotions. At the same time, the negative value guidance hidden behind youth “micro-superstition” may cause youth groups whose minds are not yet fully mature to blur the boundary between reality and the virtual world, form wrong worldviews and values, indulge in the illusory world woven by superstition, metaphysics, and virtual networks, and neglect real social responsibilities and the consciousness of struggle. If such phenomena that poison the body and mind of youth are allowed to continue unchecked, it will weaken the sense of responsibility and mission of youth to devote themselves to the great rejuvenation of the Chinese nation, and is not conducive to凝聚 (凝聚) the youth strength for building a modernized powerful country.

青少年“微迷信”行为不同于具有悠久历史传统与严密组织形式的宗教行为，缺乏正向的价值体系支撑，其与网络文化联系紧密，具有明显的个人色彩与不可控性，因而也容易导致不良情绪与错误价值观的泛滥。青少年时期是一个人的世界观、人生观、价值观和信仰形成的重要时期，也是缺乏辨别分析能力的特殊时期。青少年如果长期沉浸在各类碎片化的迷信信息中，极易受到迷信行为背后各种错误价值观的误导。特别是一些青少年在犯错误或遇到挫折的时候，把自己的困境与失败归咎于玄奥之物上，不敢正视困难，甚至自暴自弃，在不知不觉中形成消极、颓废的人生观和价值观。部分不法分子利用“微迷信”创造关系青年个人利益得失的噱头以吸引青年人的关注，并利用青年人的迷信心理与性格弱点，通过系统的话术骗取青少年信任，最终借“转运消灾”之名行诈骗之实。在“运程”“命定”等说法的影响下，青少年不仅可能蒙受经济损失，同时其科学观、奋斗观和集体主义精神也容易受到冲击，易导致“躺平”“摆烂”“厌世”“愤俗”等消极负面情绪乃至极端情绪的增长。与此同时，青少年“微迷信”背后所隐藏的消极价值引导可能使心智尚未完全成熟的青少年群体模糊现实与虚拟世界的边界，形成错误的世界观与价值观，沉溺于迷信玄学与虚拟网络所编织的虚幻世界而无法自拔，忽视现实的社会责任与奋斗意识。如果对此类毒害青少年身心的现象听之任之，将会减弱青少年立志投身中华民族伟大复兴事业的责任感和使命感，不利于凝聚现代化强国建设的青年力量。

(2) Increased risk of infiltration in the ideological field

(二)意识形态领域渗透风险增大

The “micro-superstition” behavior seems to be a way of self-spiritual comfort for youth that “doesn’t need to be overly sensitive,” but the ideological risks hidden behind it cannot be underestimated. Some hostile forces at home and abroad, precisely by leveraging the youth’s pursuit of this behavior, deliberately cater to the sensory experiences of youth who seek novelty, excitement, safety, and comfort, luring them into immersion. Some of these behaviors and contents have actually shifted from commercial symbols and cultural symbols to political symbols, subtly spreading extreme individualism, liberalism, Western religious thought, etc.,输送 (输送) Western ideology to Chinese youth. Since the cognitive system, value system, and belief system of youth are not yet fully mature, when facing setbacks in studies, employment, marriage, etc., they are more likely to fall into the targeted “traps” of hostile forces. For example, commodities and services containing various foreign cultural elements represented by “Tarot card divination” and “horoscope prediction” often come with matching ways of thinking and discourse systems. These carefully designed thoughts and discourses are mixed with ideological elements carrying Western ideology. When youth turn to superstitious behaviors due to confusion and anxiety, these elements subtly plant the seeds of extreme ideas in their minds. Since “micro-superstition” already has undeniable appeal and influence among youth groups, if it is allowed to spread further, the ideological cognition of youth will be disrupted, which is not conducive to socialist education for youth, nor to cultivating the core socialist values among youth, threatening the ideological security of China’s youth groups, and increasing the risk of Western ideology infiltrating China’s youth groups.

“微迷信”行为看似是一种“不必过度敏感”的青少年自我精神慰藉方式，但是其背后隐藏的意识形态风险不容小觑。一些国内外敌对势力正是借助青少年对于这种行为的追捧，刻意迎合追求新鲜刺激、安全舒适的青少年的感官体验，诱使青少年沉浸其中。其中一些行为和内容实际上已经从商业符号、文化符号转向政治符号，潜移默化地传播极端个人主义、自由主义、西方宗教思想等，向我国青少年输送西方意识形态。由于青少年的认知体系、价值体系和信仰体系尚没有完全成熟，在面对学业、就业、婚恋等方面挫折时，更容易陷入敌对势力的针对性“套路”中。例如，以“塔罗牌占卜”“星座预测”为代表的各类蕴含外来文化元素的商品与服务中往往会带有与之配套的思维方式与话语体系，这些经过精心设计的思维与话语掺杂着带有西方意识形态的思想元素，在青少年由于茫然与焦虑而求助于迷信行为时潜移默化地在其心中埋下极端思想的种子。由于“微迷信”已经在青少年群体中具有不可忽视的吸引力和影响力，如果坐视其进一步蔓延下去，青少年思想认知将会被扰乱，不利于对青少年的社会主义教育，也不利于培育青少年社会主义核心价值观，威胁我国青少年群体意识形态安全，增加西方意识形态向我国青少年群体渗透的风险。

(3) Spread of unhealthy social trends

(三)社会不良风气蔓延

“Micro-superstition” not only combines with religious rituals and ceremonies but also frequently makes use of modern communication media, enabling the superstitious elements and negative ideas it contains to spread more covertly among youth groups, thereby encouraging unhealthy social trends. With the development of science, traditional religion and folk beliefs have gradually been disenchanted, and the religious-superstitious connotations within various rituals have progressively receded, replaced by secular value concepts injected by modern communication media.[4]4 The original text has a footnote marker (7) here; the corresponding note is not provided in the source material. Among these various secular value concepts, there is no shortage of negative ideas that de-idealize, de-collectivize, and de-emphasize struggle. Against the social backdrop of value pluralism, “micro-superstition” provides a relatively covert channel for the dissemination of these negative ideas, spreading unhealthy emotions and erroneous values through subtle influence, and encouraging the spread of unhealthy social trends. Furthermore, because “micro-superstition” to a certain extent satisfies the psychological need of youth to alleviate anxiety, many unscrupulous businesses exploit this characteristic, using gimmicks such as “changing one’s luck” or “averting disaster” to exaggerate the claims of their products, launching consumption projects in the name of faith—such as conducting rituals, erecting steles, and performing baptisms—to defraud youth of their money, causing them both spiritual and material losses. Some lawless elements even use online media as a vehicle, carefully weaving fraud schemes, operating in gangs, and committing fraud under the cloak of technology and faith. This not only pollutes the atmosphere of cyberspace but even undermines the bottom line of social rule of law, threatening social harmony and stability.

“微迷信”不仅与宗教信仰仪式相结合，而且多借助于现代传播媒介，使其所蕴含的迷信元素与消极理念能够更加隐蔽地在青少年群体中传播，助长社会不良风气。随着科学的发展，传统的宗教与民间信仰逐渐被祛魅，各类仪式之中的宗教迷信内涵逐步消退，取而代之的是由现代传播媒介所注入的世俗价值理念(7)。这种种世俗价值理念中不乏去理想化、去集体化、去奋斗化的消极理念。在价值观多元化的社会背景下，“微迷信”为这些消极理念提供了相对隐蔽的传播途径，在潜移默化之中传播不良情绪与错误价值观，助长社会不良风气的蔓延。此外，由于“微迷信”一定程度上满足了青少年化解焦虑的心理需求，许多黑心商家利用这一特点，以“转运”“消灾”等为噱头夸大宣传其产品，以信仰的名义开设法事、立碑、洗礼等消费项目，诈取青少年钱财，使其精神与财产蒙受损失。部分不法分子甚至以网络媒体为媒介，精心罗织骗局，通过团伙作案，披着科技与信仰的外衣行诈骗之实，不仅污染了网络空间的风气，甚至冲击社会法治底线，威胁社会和谐稳定。

(4) Social Order Is Disrupted

(四)社会秩序遭到破坏

The spread of “micro-superstition” behavior among youth may also impact the social and political order. Many young people’s shared pursuit of specific “micro-superstition” methods gives rise to a sense of identity as “us.” Followers of different methods become the “other” or “outsider” in terms of identity. The specific group consciousness of youth “micro-superstition” begins from the moment they become keen on pursuing a certain superstitious consumption behavior, and is continuously shaped, “defined,” and “disciplined.” During the “Arab Spring,” Western countries used similar methods to rapidly gather young people in the Middle East who “shared common values,” instantly transforming the symbolic effects accumulated in daily life into the political force of “collective action” and continuously releasing it, forming a huge socio-political mobilization that triggered social turmoil and national decline in the Middle East. “Micro-superstition” among youth is itself connected to foreign cultures, and the specific group consciousness it shapes may also provide common values for socio-political mobilization. Therefore, the continuous spread of “micro-superstition” behavior among youth carries, to a certain extent, the risk of disrupting the social and political order.

青少年“微迷信”行为的蔓延还可能冲击社会政治秩序。许多青少年对特定“微迷信”方式的共同追求形成了“我们”的身份意识。与其相异方式的追随者，则成为身份上的“他者”和“另类”。青少年“微迷信”特定群体意识，从热衷于追求某种迷信消费行为发生的时刻就开始了，并不断被塑造、“界定”和“规训”。曾经在“阿拉伯之春”中，西方国家就是利用类似方式迅速聚集起中东“拥有共同价值观”的青年人，将日常积累的符号效应瞬间转化为“集体行动”的政治力量并持续释放，形成巨大的社会政治动员，引发了中东地区的社会动荡和国家衰败。青少年“微迷信”本身与外来文化存在联系，其所塑造的特定群体意识也可能为社会政治动员提供共同价值观。因此，青少年“微迷信”行为的不断蔓延在一定程度上存在扰乱社会政治秩序的风险。

IV. Analysis of the Causes of Youth “Micro-Superstition”

四、青少年“微迷信”的成因分析

As a means for youth to alleviate mental pressure and self-anxiety, the transformation of “micro-superstition” from individual behavior into a social and cultural phenomenon is the result of multiple factors working together. Anxiety caused by youth development difficulties, the proliferation of negative value concepts, the dilution of anti-superstition education, and the hype of commercial capital all play important roles.

“微迷信”作为青少年缓解精神压力与自我焦虑的一种手段，其从个体行为转化为社会文化现象是多方面因素综合驱动的结果，青少年发展困境导致的焦虑、消极价值理念的泛滥、反迷信教育的淡化、商业资本的炒作均在其中扮演重要角色。

(1) Development Difficulties Trigger Youth Anxiety

(一)发展困境引发青少年焦虑

Youth “micro-superstition” behavior first originates from the anxiety youth feel when facing their own development difficulties. Huntington keenly perceived the side effects hidden behind the rapid development of modern society and pointed out: “Modernity breeds stability, but the process of modernization breeds chaos.”[5]5 Samuel P. Huntington, *Political Order in Changing Societies* (New Haven: Yale University Press, 1968), p. 41. The original text has a footnote marker (8) here. This uncertainty is particularly evident in developing countries undergoing the process of modernization. Ulrich Beck also pointed out that the uncertainty of modern society is increasingly transforming into a high degree of risk that threatens the survival and development of social members; risk is the fate of modern people.[6]6 Ulrich Beck, *Risk Society: Towards a New Modernity* (London: Sage Publications, 1992). The original text has a footnote marker (9) here. The vast uncertainty brought by rapid social development increasingly erodes people’s sense of security, and youth, who are still in the growth stage, gradually fall into development difficulties under the impact of uncertainty and risk, generating psychological anxiety and unease. Youth generally face a situation of being “unable to lie flat” yet “unable to win the rat race”[7]7 “Lying flat” (躺平) and “involution” (内卷) are Chinese internet neologisms. “Lying flat” refers to a passive withdrawal from societal pressures and competition, while “involution” describes a futile, hyper-competitive struggle for limited resources that yields no real progress. in areas such as academics, work, romance, and development. Because superstitious culture fits the need of youth to establish a sense of self-identity and security belonging amid development difficulties, it has gained social soil for spread and development. When facing issues such as “depreciation of academic credentials,” “difficulty finding employment,” “low salary levels,” and “anxiety about romance and marriage,” their choice is actually not a binary of “lying flat” or “involution,” but rather a state of passive effort that is generally “unable to lie flat” yet “unable to win the rat race.” At the same time, a kind of “obsession” has formed in current society with evaluating results based on “growth”; failing to meet specific “growth” standards within a limited time means facing the risk of elimination. This also leads to youth’s long-term passive efforts ultimately failing to yield expected returns, thereby generating a huge sense of frustration and anxiety. For example, young teachers face “publish or perish,” internet giants have “retirement at 35,” and without a prestigious school or high-education background, graduation equals unemployment, and so on. An excessively materialized and quantified social evaluation mechanism keeps youth in a constant state of chasing, making it difficult for them to take the initiative in their own development, reducing their sense of gain and happiness, and increasing their sense of frustration and powerlessness. Youth is a critical period for establishing self-identity (developmental psychology considers it to be from around 17–18 to 35 years old), but real-life difficulties cause youth to frequently encounter setbacks. Because they are often at a disadvantage in terms of social status and possession of social resources, young people’s sense of individual value declines, self-identity is difficult to establish effectively, and they may even experience anxiety such as insecurity. The mysterious and unfalsifiable nature of “micro-superstition” exerts a strong attraction on youth eager for self-affirmation, leading them to turn to the illusory world to seek self-identity and alleviate anxiety. Therefore, youth “micro-superstition” can be seen as a kind of psychological compensation, a helpless choice for youth facing psychological anxiety.

青少年“微迷信”行为首先源自青少年面对自身发展困境时产生的焦虑心理。亨廷顿敏锐地洞察到现代社会飞速发展背后所隐含的副作用，并指出：“现代性孕育着稳定，而现代化过程却滋生着混乱。”(8)这种不确定性在正处于现代化过程之中的发展中国家体现得尤为明显。乌尔里希·贝克也指出，现代社会的不确定性正日益转化为威胁社会成员生存发展的高度风险性，风险是现代人的宿命(9)。社会飞速发展所带来的大量不确定性日益侵蚀人们的安全感，尚处于成长阶段的青少年则在不确定性与风险性的冲击下逐渐陷入发展困境，产生心理上的焦虑与不安。青少年在学业、工作、婚恋、发展等方面普遍面对“躺不平”又“卷不赢”的境遇，迷信文化由于契合青少年在发展困境下自我认同感与安全归属感建立的需求，因而获得了传播与发展的社会土壤。面对“学历贬值”“就业困难”“薪资偏低”“婚恋焦虑”等方面问题时，其选择实际上并不是“躺平”“内卷”非此即彼，而是普遍处在一种“躺不平”又“卷不赢”的被动式努力状态。同时，当前社会上形成了一种以“增长”的结果导向评价“执念”,在有限的时间内不能完成特定的“增长”标准就面临被淘汰的风险，这也导致青少年长期被动式的努力最终难以得到预期的回报，从而产生巨大的挫败感与焦虑感。例如，青年教师“非升即走”,互联网大厂“35岁退休”,没有名校或者高学历背景毕业等于失业，等等。过度物化和量化的社会评价机制使青年常态化处于追赶状态，难以掌握个人发展主动权，获得感、幸福感降低，挫败感、无力感增强。青年时期是自我认同感建立的关键时期(发展心理学认为是在十七八岁到三十五岁),但现实困境使青少年频频遭遇挫折，由于在社会地位、社会资源占有等方面常常处于劣势地位，青少年的个体价值感下降，自我认同感难以有效建立，甚至出现不安全感等焦虑情绪。而“微迷信”的神秘性、不可证伪性对急于自我肯定的青少年产生强烈吸引力，致使青少年转向到虚幻世界寻求自我认同、缓解焦虑情绪。因此，青少年“微迷信”可以看作为一种心理补位，是青少年面对心理焦虑的无奈之选。

(2) The Proliferation of Negative Value Concepts

(二)消极价值理念的泛滥

Under the guidance of cultural pluralism, some social trends containing negative value concepts continuously impact the spiritual world of youth, providing space for the spread and development of “micro-superstition.” Under the influence of social trends such as “individualism,” “utilitarianism,” and “pan-entertainmentism,” the spiritual world of youth is severely de-idealized, de-collectivized, and de-emphasized in struggle. The entertainment-oriented and trend-driven development of superstition caters to narrow spiritual needs and becomes one of the means for youth to resist and cope with anxiety. The post-90s and post-00s generations are known as the internet generation; almost everyone goes online. Online self-media platforms such as Weibo, Douyin, Bilibili, Xiaohongshu, and WeChat are popular among youth and have almost become the main channels for youth to access various social information. The fragmented and convenient expression and dissemination methods of the internet accelerate the spread of various social trends among youth. The negative trends and不良 values among them, widely disseminated through online media among youth groups, subtly and seriously interfere with youth whose ideological understanding is not yet mature and fixed. In particular, trends such as “individualism,” “utilitarianism,” and “pan-entertainmentism” skillfully combine with the living conditions and real-life situations of young people during their dissemination, generating resonance, and then instill narrow value concepts such as “live for yourself,” “the winner takes all,” and “making yourself happy is what it means to be meaningful.” This causes young people’s value orientation to increasingly lean toward their own subjective feelings, belittling their own value within the collective and society, and their spiritual life becomes increasingly impoverished, with a reduced sense of value and meaning. Purveyors of superstitious culture take the opportunity to widely disseminate videos and posts with superstitious guidance, deliberately catering to the psychological needs of youth, creating a fashionable superstitious pop culture and continuously building up the atmosphere, rapidly infiltrating online cultural positions, and inducing a shift in youth’s attitudes toward superstition. Furthermore, lax online supervision and personalized recommendation mechanisms further fuel the rampant spread of superstitious culture among youth groups. Under the impact and guidance of these不良 ideas, young people’s concepts further tilt toward superstitious culture. Under the combined effect of anxiety and pressure, their scientific beliefs and ideals are gradually shaken, they lose rational thinking and judgment about things, gradually develop a blind following mentality toward “micro-superstition,” forming a vicious cycle, and ultimately allowing “micro-superstition” to prevail.

在文化多元化的导向下，部分蕴含消极价值理念的社会思潮不断冲击青少年的精神世界，为“微迷信”的传播与发展提供了空间。在“个人主义”“功利主义”“泛娱乐主义”等社会思潮影响下，青少年精神世界去理想化、去集体化、去奋斗化严重，迷信娱乐化、潮流化发展迎合了狭隘的精神需求，成为青少年对抗与焦虑的手段之一。90后、00后被称为互联网一代，几乎人人都上网，微博、抖音、B站、小红书、微信等网络自媒体受到青少年喜爱，几乎成为青少年了解各种社会信息的主渠道。互联网碎片化、便捷化的表达和传播方式加速了各种社会思潮在青少年中的传播，其中的负面思潮与不良价值观经由网络媒介在青少年群体之中广泛传播，在潜移默化中对思想认识尚未成熟定型的青少年产生了严重干扰。尤其是“个人主义”“功利主义”“泛娱乐主义”等思潮在传播时巧妙结合了青年人的生存状态、现实境遇，使其产生共鸣，进而灌输“为自己而活”“赢家通吃”“让自己快乐才叫做意义”等狭隘价值理念。这就致使青少年的价值取向越来越偏向自己的主观感受，轻视自身在集体中、社会中的价值，精神生活越来越匮乏，价值感、意义感降低。迷信文化传播者借机大肆传播迷信引导性质的视频、推文，刻意迎合青少年的心理需求，打造迷信时尚流行文化并不断渲染气氛，快速向网络文化阵地渗透，诱导青少年对迷信的态度发生转变。此外，网络监管不严格和个性化推送机制更是助长了迷信文化在青少年群体中间传播的嚣张势头。在这种不良思想的冲击与引导下，青少年的观念进一步向迷信文化倾斜，在焦虑与压力的共同作用下逐渐动摇其科学信仰与理想信念，失去对事物的理性思考与判断，逐步对“微迷信”产生盲从心理，形成一种恶性循环，最终使“微迷信”大行其道。

(3) The Boosting Effect of Commercial Capital Hype

(三)资本商业炒作的助推

Capital has promoted the rapid development of superstition-related industries, and the team-based, enterprise-style operational model, along with planned commercial hype, has greatly enhanced the spread and influence of superstitious culture among youth. “Micro-superstition,” by leveraging internet communication media, has broken down the barriers between faith-based worship and personality cults found in traditional superstition, forming a new type of superstitious and metaphysical economy characterized by low thresholds, high profits, and strong commercial appeal. This has attracted the attention and participation of many well-known large enterprises and social capital in pursuit of profit. Currently, there exist in society numerous companies that, under the guise of cultural dissemination and entertainment services, actually spread superstitious culture for profit. Through such means, they cloak superstitious cultural activities in a “legalized” guise, enter the capital market to attract investment and secure support for commercial operations, and thereby strive for greater profits. For example, Xiaomi Group participated in the Series A round of “Constellation Goddess” (星座女神) with tens of millions of yuan; Oriental Fortune Hai (东方富海) was an investor in the Pre-A round of “Blue Star Man” (蓝星漫); Sequoia Capital China invested in the Series A of “Uncle Fellow” (同道大叔); Tencent invested in the angel round of “Yi Qi Ba Zi” (易奇八字) and strategically took a stake in “Ce Ce Xing Zuo” (测测星座). At the same time, professional commercial operation teams have introduced marketing models such as “low-price (free) trial” followed by payment, live-streaming sales of goods and services, tips for self-media videos, and personalized promotion through stable fan bases imported into WeChat into “micro-superstition,” enhancing the appeal of superstitious cultural consumption. Furthermore, the entry of capital has also driven the industrialization and popularization of “micro-superstition,” fueling its spread among youth. On the one hand, capital, by introducing mature commercial operation models into the field of superstition, has increased the production efficiency and service quality of superstition-related products and services. Through online self-media platforms, it attracts adolescents, whose minds are not yet fully mature, with carefully designed superstitious content, facilitating the monetization of superstitious traffic. On the other hand, the popularity of “micro-superstition” has also prompted social capital to attempt to integrate superstitious elements into other industries, creating hot topics through these elements to seize market share. The combination of capital and “micro-superstition” has provided the latter with market support and the endorsement of popular culture, driving continuous innovation in its forms and causing the phenomenon of “micro-superstition” to intensify.

资本助推迷信相关产业迅速发展，团队化、企业化运作模式以及有计划的商业炒作极大地增强了迷信文化在青少年中的传播力和影响力。“微迷信”借助互联网传播媒介，打破了传统迷信中信仰崇拜与个人崇拜的门槛，形成了新式的门槛低、利润高、商业性强的迷信玄学经济，吸引了众多追逐利益的知名大企业与社会资本的关注和参与。当前社会上存在不少打着文化传播、文娱服务幌子，实则传播迷信文化并以此盈利的公司。他们通过这种手段为迷信文化活动穿上“合法化”的外衣，并进入资本市场以吸引投资和赢得商业运作支持，进而争取更大获利。比如，小米集团参投了“星座女神”A轮数千万，东方富海是“蓝星漫”Pre-A轮的投资方，“同道大叔”的A轮中有红杉中国，腾讯投了“易奇八字”的天使轮并战略入股“测测星座”。同时，专业化的商业运作团队把“低价(免费)体验”再付费、直播带货带服务、自媒体视频打赏、稳定粉丝导入微信的个性化推销等营销模式引入“微迷信”,增强了迷信文化消费的吸引力。此外，资本的入场也推动了“微迷信”的产业化与大众化，助长了青少年“微迷信”的泛滥。一方面，资本通过将成熟的商业运营模式引入迷信领域，提高了迷信相关产品与服务的生产效率与服务质量，并借助网络自媒体平台，通过精心设计的迷信内容吸引心智尚未完全成熟的青少年，推动迷信流量的变现。另一方面，“微迷信”的火热也促使社会资本开始尝试将迷信元素融入其他产业，通过迷信元素制造热点进而抢占市场。资本与“微迷信”的结合使“微迷信”获得了市场的支持与流行文化的加持，助推其在形式上不断推陈出新，使“微迷信”现象愈演愈烈。

(4) The Weakening of Anti-Superstition Education

(四)反迷信教育的淡化

The weakening of anti-superstition education has, to a certain extent, led contemporary youth to show greater tolerance toward “micro-superstition,” objectively creating favorable conditions for its spread. The attitude of youth toward “micro-superstition” directly affects the breadth and depth of its influence. In recent years, youth have displayed a relatively tolerant attitude toward “micro-superstition,” with a high degree of acceptance. The reasons for this can be roughly attributed to the following two aspects: On the one hand, currently, whether in education or media propaganda, the emphasis on anti-feudal superstition and the cultivation of scientific spirit among youth has declined. In education, ideological and moral education courses in many primary and secondary schools have become mere formalities, one-sidedly serving exam-oriented purposes, while universities even more neglect this type of education, failing to effectively guide and help youth recognize the backwardness and harmfulness of superstition. In media propaganda, long-term, widespread trend-driven media traffic has caused the online “micro-superstition” cultural environment to subtly interfere with the scientific and rational concepts that youth form through learning scientific and cultural knowledge. On the other hand, “micro-superstition” is also constantly changing, producing many novel and新奇 forms that cater to youth’s curiosity and pursuit of fashion trends, reducing their sensitivity and vigilance toward “micro-superstition.” On the basis of borrowing from religious rituals and folk customs, and by combining with modern technological media and capital markets, “micro-superstition” has shed the “strong value intervention model” of past superstitious behaviors in form. Instead, it provides entertaining, interactive services for emotional catharsis and release, leaving a perfect impression on youth and gradually dismantling their vigilance against superstition. It can be said that youth’s tolerance toward “micro-superstition” has led them to unconsciously downplay their vigilance against its potential harms, and they may even enjoy it due to its entertaining service format, consciously or unconsciously cooperating with the spread of superstitious culture.

反迷信教育的淡化在一定程度上导致当代青少年对“微迷信”有着较大的宽容度，客观上为其传播创造了便利条件。青少年对“微迷信”的态度，直接关系“微迷信”影响力的广度和深度。近年来，青少年对“微迷信”呈现出比较宽容的态度，接受程度较高。究其原因大致有以下两个方面：一方面，目前无论是在教育还是媒体宣传上针对青少年的反封建迷信和科学精神培养的重视程度有所下降。在教育方面，许多中小学的思想道德教育类课程流于形式，片面服务于应试，大学中更是忽视这方面的教育，没有有效引导和帮助青少年认清迷信的落后性和危害性。在媒体宣传方面，长期的、普遍的趋向性媒体引流，造成网络“微迷信”文化环境潜移默化地干扰了青少年在科学文化知识学习中形成的科学理性观念。另一方面，“微迷信”也在不断变化，产生出许多新颖和新奇的形式，迎合青少年的猎奇心理和追求时尚潮流心理，降低青少年对“微迷信”的敏感度和警惕性。“微迷信”在借用宗教仪式与民间习俗的基础上，通过与现代科技媒介和资本市场相结合，在形式上摆脱了以往迷信行为的“强价值干预模式”,并且转而通过提供情绪疏导宣泄的娱乐化、交互式的服务，为青少年留下完美印象，逐步瓦解青少年对迷信的警惕性。可以说，青少年对“微迷信”的宽容，使他们在意识上淡化了对其潜在危害的警惕性，甚至由于其娱乐化的服务形式而享受其中，自觉或不自觉地配合了迷信文化的传播。

V. Policy Recommendations for Addressing Youth “Micro-Superstition”

五、针对青少年“微迷信”的对策建议

At present, the phenomenon of youth “micro-superstition” is still in a state of gradual development and diffusion, but its negative impacts have already begun to emerge, harming the spiritual world of youth to a certain extent and constraining the cohesion of youth strength. Therefore, it is necessary to address the root causes from multiple dimensions, including the real-life difficulties of youth, media platforms, the cultural market, and scientific literacy, applying targeted remedies to prevent problems before they arise.

目前青少年“微迷信”现象仍处于逐步发展与扩散的态势，但其负面影响已逐渐显露，一定程度上危害青少年精神世界、制约青年力量的凝聚。因此，需要从青少年现实困境、媒体平台、文化市场及科学素养等多维成因入手对症下药，防患于未然。

(1) Paying Attention to the Real-Life Difficulties of Youth

(一)关注青少年的现实困境

Spinoza believed: “If men could govern all their circumstances by fixed rules, or if they were always favored by fortune, they would never become victims of superstition. But they are often reduced to such straits that they cannot always act according to fixed rules, and, as they generally covet the good things of fortune with great eagerness, they are frequently forced to waver between hope and fear, and are consequently, for the most part, extremely prone to credulity.”[8]8 Benedict de Spinoza, *Tractatus Theologico-Politicus*, Preface. The original Chinese quotation in the text is a paraphrase; this note provides the standard English rendering of the relevant passage. The reason youth fall into the quagmire of “micro-superstition” lies precisely in the social risks and developmental difficulties they face. The high degree of uncertainty causes them to oscillate repeatedly between hope and fear, making them prone to developing a tendency to believe in “micro-superstition,” which can provide spiritual comfort, even if that comfort is equally uncertain or even illusory. Based on this, focusing on strengthening attention to and investigation of the real-life issues that youth care about most, providing targeted assistance to different groups, and helping them overcome their real-life developmental difficulties will help eradicate the social soil in which “micro-superstition” takes root. Specifically, this includes the following three aspects: First, central and local Communist Youth Leagues can establish special research and investigation projects targeting the real-life problems of youth, mobilizing, encouraging, and supporting research teams to go deep among youth to understand the real difficulties of different groups, discover new situations, study new problems, and find good solutions. They should appropriately increase the number of grassroots direct-reporting points to facilitate research teams in efficiently and conveniently reporting problems and providing policy recommendations. Second, relevant departments such as education, social security, and the Communist Youth League can further streamline online channels for directly connecting with youth on their official websites, official WeChat accounts, and Weibo, widely listening to and accurately understanding their demands. Special attention should be paid to youth’s “complaints” and “grievances,” from which existing problems in work and unreasonable policies can be identified. Third, focus should be placed on specific groups among youth facing difficulties, such as those struggling with employment or marriage, promoting the introduction of targeted and actionable youth policies and assistance measures, conducting follow-up research on implementation effects and youth feedback, and promptly adjusting and optimizing various measures.

斯宾诺莎认为：“人若是能用成规来控制所处的环境，或人的遭遇总是幸运的，那就永远不会迷信了。但人常陷于困境，成规无能为力，又因人所渴望的好运是不可少的，人常反复于希望与恐惧之间，至为可怜，因此之故，大部分人是易于轻信的。”(10)青少年之所以陷入“微迷信”的泥沼之中，正是源于其所面对的社会风险与发展困境，高度的不确定性使之在希望和恐怖之间反复摇摆，因此他们容易对能够提供精神安慰的“微迷信”产生信奉倾向，即使这种慰藉同样是极不确定乃至虚幻的。基于此，着重加强对青少年最关心的现实问题的关注和调查研究，分群体、有针对性地加大帮扶力度，协助他们走出自身发展的现实困境，将有益于铲除“微迷信”诞生的社会土壤。具体来讲主要包括以下三个方面：一是中央、地方共青团可以增设针对青少年现实问题的专项研究和调研项目，动员、鼓励和支持科研团队深入到青少年中了解不同群体的现实困难，发现新情况、研究新问题、找出好对策，适当增加基层咨政直报点，方便科研团队高效便捷反映问题、提供对策建议。二是教育、社保、共青团等有关部门可以在官网、官微、微博进一步畅通直联青少年的网络便捷渠道，广泛倾听、准确了解其诉求，尤其要重点关注青少年的“吐槽”和“牢骚话”,从中发现工作中尚存在的问题和政策的不合理之处。三是重点聚焦青少年群体中的就业困难群体、婚恋困难群体等特定困难人群，推动出台具有针对性、可操作性的青少年政策和帮扶举措，跟进式调研实施效果和青少年反馈意见，及时调整优化各项措施。

(2) Strengthening Media Supervision and Review Mechanisms

(二)强化媒体监督审查机制

Some self-media, relying on the relative freedom of the internet platform, vigorously disseminate content related to “micro-superstition” and bear an inescapable responsibility for its proliferation. Therefore, strengthening ideological supervision over self-media and improving the censorship and oversight mechanisms are essential for curbing the spread of “micro-superstition.” On the one hand, it is necessary to strengthen the gatekeeping of self-media content. Cyberspace administration departments must intensify the censorship of superstitious cultural content disseminated by self-media, enforce the internal review requirements of relevant platforms and enterprises, establish and promptly update a database of superstitious sensitive vocabulary, monitor in real time for tweets, videos, and other content with superstitious guidance, order immediate rectification upon discovery, and strengthen oversight of niche, covert apps and websites, with particular vigilance against whether foreign cultural propaganda carries the dissemination of superstitious values. On the other hand, the reward and punishment mechanisms should be gradually improved and perfected, and the crackdown on online superstition should be intensified. Combating online superstition can be placed on an equal footing with combating online pornography and online gambling. Users who report superstitious cultural dissemination should be praised and given appropriate economic rewards, while disseminators of superstitious culture should be admonished, educated, and punished. In particular, repeat offenders who refuse to correct their behavior should have their accounts banned and be placed on a blacklist, and the offending users and their violations should be publicly announced on a regular basis. Websites that promote ignorance and superstition should be resolutely shut down. For some overseas superstitious websites that cannot be shut down, high-tech means should be used to block, filter, and restrict access. By strengthening the supervision and review of media resources in cyberspace, building a clean, upright, scientific, and rational online atmosphere, and cutting off the online transmission channels of the “micro-superstition” trend, its spreading trend can be effectively curbed.

部分自媒体凭借互联网平台上相对的自由性大肆传播“微迷信”相关内容，对“微迷信”的泛滥负有不可推卸的责任，因此强化对自媒体的意识形态监管，完善审查监督机制，对于遏制“微迷信”泛滥十分必要。一方面，必须强化对自媒体内容的把关，网信部门要加强对自媒体迷信文化传播的审查力度，压实有关平台和企业内部审查要求，建立迷信敏感词汇库并及时更新，实时监测发现带有迷信引导性质的推文、视频等，第一时间责令整改，强化对小众、隐秘的APP及网站等平台的监管，特别要警惕外来文化宣介中是否带有迷信价值观传播。另一方面，要逐步健全完善奖惩机制，加强对网络迷信的打击力度，可以将打击网络迷信和打击网络色情、网络赌博放在同等重要的位置。要对举报迷信文化传播的用户予以表扬和适当的经济奖励，对迷信文化传播者予以告诫、教育、处罚，特别是对屡教不改的违规用户进行封号处理并纳入黑名单，定期对违规用户及其违规行为进行公示。坚决查封宣扬愚昧迷信的网站，对一些无法查封的境外迷信网站，采取高科技手段封堵、过滤、限制访问。通过加强对网络空间内媒体资源的监督与审查，构建风清气正、科学理性的网络氛围，切断“微迷信”风气的网络传播途径，可以有效遏制其蔓延趋势。

(3) Rectifying the atmosphere of the cultural and entertainment market

(三)整肃文化娱乐市场风气

The proliferation of “micro-superstition” among youth cannot be separated from the impetus of capital in the cultural and entertainment industries behind it. Therefore, it is necessary to reasonably control and guide capital that profits from superstitious culture. Specifically, this means regulating the cultural and entertainment market, strictly restricting commercial marketing that uses prayer for blessings as a selling point and carries superstitious guidance, guiding capital to invest rationally, and establishing a healthy atmosphere in the industry. First, improve laws and regulations related to the market for cultural and entertainment goods and services, clarify and refine the criteria for defining whether elements with superstitious guidance are present in the production of goods, provision of services, and marketing and promotion, reduce from the source the possibility of “skirting the edge” under the guise of promoting traditional culture or foreign culture, establish a punishment mechanism covering the entire chain of supply and dissemination of superstitious cultural products and services, impose sales restrictions on goods and industries containing superstitious elements, and ban those with serious circumstances. Second, carry out special rectification and routine governance against superstition, conduct comprehensive reviews of existing online cultural dissemination companies, cultural and creative enterprises, online trading platforms such as Taobao, rectify and educate non-compliant merchants, and establish a “look-back” [n9] routine governance mechanism. Third, strictly regulate the qualification review for the establishment of cultural and entertainment enterprises, especially increasing the scrutiny of cultural and entertainment enterprises with financing intentions, while also paying attention to educating and guiding investor enterprises to avoid investment behaviors that only seek profit while ignoring social impact.

青少年“微迷信”的泛滥离不开其背后文化与娱乐行业资本的助推，因此有必要对通过迷信文化盈利的资本进行合理的管控与引导。具体而言就是规范文化娱乐市场，严格限制以祈福为卖点且带有迷信引导性质的商业营销，引导资本理性投资，树立行业健康风气。一是完善文化娱乐商品和服务市场相关法律法规，明确和细化对商品生产、服务提供和营销宣传中是否含有迷信引导性质元素的界定标准，从源头上减少以宣介传统文化、外来文化为名“打擦边球”的可能，建立迷信文化产品和服务供给、传播全链条惩罚机制，对于含有迷信元素的商品与产业进行销售限制，对情节严重者加以取缔。二是开展反迷信专项整治和常态治理，对现有网络文化传播公司、文创企业、淘宝等网络交易平台等进行全面审查，整顿教育违规商家，建立“回头看”常态治理机制。三是严格规范文娱企业成立资格审查，特别是要加大对有融资意向的文娱企业的审核力度，同时还要注意对投资方企业进行教育和引导，避免出现只顾牟利而不顾社会影响的投资行为。

(4) Strengthening scientific atheism education

(四)加强科学无神论教育

Science and rationality have always been humanity’s most powerful weapons against superstition. Therefore, strengthening scientific atheism education and enhancing the scientific and cultural literacy of youth groups is the fundamental means of dealing with “micro-superstition.” Although “micro-superstition” is a relatively mild form of superstitious behavior, it is still essentially a blind belief in non-natural forces. The root cause of this blind belief lies in the insufficiency of scientific atheism knowledge and the influence of idealist and metaphysical thinking patterns. Therefore, further improving positive guidance and education for young people, strengthening scientific atheism education in a targeted manner to help young people establish firm scientific atheist beliefs, actively carrying out Marxist materialist education to break the negative influence of idealism and metaphysics, and creating a social atmosphere of positivity, enterprise, and high morale will help eliminate the phenomenon of “micro-superstition” among youth. First, pay close attention to the ideological dynamics of young people, understand and grasp the characteristics of current “micro-superstition” behavior among youth, carry out targeted scientific atheism education, reveal the anti-scientific nature of superstitious behavior, help young people correctly understand and treat superstitious phenomena, guide young people to distinguish between excellent traditional culture and superstitious culture, and consciously resist superstitious subcultural trends. At the same time, in response to some young students’ deviations in understanding social issues, ideological and political course teachers, student counselors, and others should provide explanatory and persuasive work on the ideological front. Second, schools and the Communist Youth League should increase their emphasis on cultivating the scientific spirit. By offering relevant courses and thematic education, promote Marxist materialism and atheism education, expose the errors of idealism and metaphysics, help young people establish the scientific worldview of dialectical materialism and historical materialism, and equip them with the scientific ideological weapon to oppose superstition. In addition, practical courses in various forms, including practice-based education and role model establishment, should be carried out to promote the core socialist values, cultivate the scientific spirit, and guide young people toward a healthy and optimistic attitude toward life and a positive and upward attitude toward study and work. Third, strengthen the construction of online culture, fully leverage the role of portal websites and central media such as Party newspapers and Party journals, and purify the media market and online environment. Supervise and rectify online portal websites, making them assume the responsibility of positively guiding and promoting the ideology of young people; rely on the media advantage of central media to promptly promote scientific atheism, guide young people to correctly deal with life pressures such as study, employment, and romantic relationships, and promote the spirit of struggle; produce a batch of online cultural products that fit the characteristics of young people and are positive and uplifting.

科学与理性始终是人类战胜迷信的最有力武器，因此加强科学无神论教育，提升青少年群体的科学文化素养是应对“微迷信”的根本手段。“微迷信”虽然是较轻程度的迷信行为，但其本质上仍旧是对于非自然力的盲信。这种盲信产生的根源在于科学无神论知识的不足以及唯心主义与形而上学思维窠臼的影响。因此，进一步做好对青少年的正面引导和教育，有针对性地加强科学无神论教育以帮助青少年树立坚定的科学无神论信仰，积极开展马克思主义唯物论教育以破除唯心主义与形而上学的不良影响，营造积极进取、昂扬奋斗的社会氛围，将有助于破除青少年“微迷信”现象。一是密切关注青少年思想动态，了解和掌握当下青少年“微迷信”行为有哪些特点，有针对性地开展科学无神论教育，揭示迷信行为的反科学本质，帮助青年正确认识和对待迷信现象，引导青少年辨别优秀传统文化和迷信文化，自觉抵制迷信亚文化思潮。同时针对一些青少年学生理解社会问题的偏差，思政课教师、学生辅导员等应当在思想上作疏通解释工作。二是学校和共青团要加大对科学精神培养的重视程度，通过开设相关的课程与主题教育，推进马克思主义唯物论和无神论教育，揭露唯心主义与形而上学的错误之处，帮助青少年树立辩证唯物主义与历史唯物主义的科学世界观，掌握反对迷信的科学思想武器。此外也应开展包括实践育人、榜样树立等多种形式在内的实践课程，弘扬社会主义核心价值观，培育科学精神，引导青少年健康乐观的生活态度和积极向上的学习、工作态度。三是加强网络文化建设，充分发挥门户网站和党报党刊等中央媒体的作用，净化传媒市场、网络环境。对网络门户网站进行监督和整改，使其承担起对青少年思想的正面引导和促进责任；依托中央媒体舆论优势，及时宣传科学无神论，引导青少年正确对待学习、就业、婚恋等生活压力，弘扬奋斗精神；产出一批契合青少年特点且积极向上的网络文化产品。

(Author bios: Zhuo Mingliang, Youth Research Center for Humanities and Social Sciences, Chinese Academy of Social Sciences; Institute of Marxism, Chinese Academy of Social Sciences, Center for Contemporary Theoretical Trends; Yuan Tao, School of Marxism, Jilin University)

（作者简介：禚明亮，中国社会科学院青年人文社会科学研究中心，中国社会科学院马克思主义研究院当代理论思潮研究中心；袁涛，吉林大学马克思主义学院）

(Author bios: Zhuo Mingliang, Distinguished Researcher, Youth Research Center for Humanities and Social Sciences, Chinese Academy of Social Sciences; Associate Researcher, Center for Contemporary Theoretical Trends, Institute of Marxism, Chinese Academy of Social Sciences; Yuan Tao (corresponding author), Master’s student, School of Marxism, Jilin University)

（作者简介：禚明亮，中国社会科学院青年人文社会科学研究中心特聘研究员，中国社会科学院马克思主义研究院当代理论思潮研究中心副研究员；袁涛(通讯作者),吉林大学马克思主义学院硕士研究生）

(Fund: Phased result of the Youth Social Research Project of the Youth Research Center for Humanities and Social Sciences, Chinese Academy of Social Sciences, “Investigation and Countermeasure Research on the Current Status of the International Influence of the Chinese Communist Youth League in the New Era” (2023QNZX013))

（基金： 中国社会科学院青年人文社会科学研究中心青年社会调研项目“新时代中国共青团国际影响力现状调查和对策研究”(2023QNZX013)的阶段性成果）

Online editor: Tongxin

网络编辑：同心