Frontier Report on the Discipline of Scientific Atheism (2023)

2023 was a year of difficult progress for the discipline of scientific atheism. Since 2023, due to various reasons, the “religious fervor” has rebounded and maintained a warming trend for a period of time. Affected by this, various theistic trends of thought in the ideological sphere have risen somewhat. In the ideological sphere, atheism and theism are a unity of opposites, and their waxing and waning has to a certain extent also affected the living environment of the discipline of scientific atheism. But the difficulties are temporary, and the future is bright. What is gratifying is that the discipline of scientific atheism has received funding in the second round of the Chinese Academy of Social Sciences’ “Summit Strategy” [1]1 changes unseen in a century: A standard formulation in contemporary Chinese political discourse, referring to the current period of global turbulence and transformation, including shifts in the international order, technological revolution, and multiple crises., designated for construction by the Institute of Marxism. This year, the construction of the discipline of scientific atheism overcame various difficulties and still achieved considerable progress.

2023年是科学无神论学科艰难前进的一年。2023年以来，因为种种原因， “宗教热”出现回弹，并在一段时期内保持升温的态势。受此影响，意识形态领域各种有神论思潮有所抬头。在意识形态领域，无神论与有神论是对立统一的，两者的此消彼长也在一定程度上影响了科学无神论学科的生存环境。但困难是暂时的，前途是光明的。值得高兴的是，科学无神论学科获得中国社会科学院“登峰战略”第二轮的资助，指定由马克思主义研究院进行建设。这一年，科学无神论学科建设克服了种种困难，依然取得了不少进展。

I. Overview of the Construction of the Discipline of Scientific Atheism

一、科学无神论学科建设概况

(A) Important Academic Activities

（一）重要学术活动

1. The Sixth Congress of the Chinese Atheism Society and the 2023 Academic Annual Conference

1.中国无神论学会第六次会员代表大会暨2023年学术年会

In order to deeply study and implement the spirit of the 20th National Congress of the CPC, and to further implement the spirit of the National Conference on Religious Work in 2016 and 2021, the Sixth Congress of the Chinese Atheism Society and the 2023 Academic Annual Conference was held in Beijing on June 10-11, with the theme “Propaganda and Education on Atheism in Rural Areas in the New Era.” The conference first held the election for the new term of the Council of the Chinese Atheism Society. Gong Yun was elected as the Chairperson of the Sixth Council, Wang Zhen, Wang Yueqing, Lü Jianfu, Song Yuehong, He Xinyuan, Gu Guanghai, Huang Chao, Peng Wuqing, Zeng Chuanhui, and Dai Jicheng were elected as Vice Chairpersons, and Huang Yanhong was elected as Secretary-General.

为了深入学习贯彻党的二十大精神，进一步贯彻落实2016年和2021年全国宗教工作会议精神，中国无神论学会第六次会员代表大会暨2023年学术年会于6月10 ——11日在北京举行，主题为“新时代农村无神论宣传教育”。大会首先举行了中国无神论学会理事会换届选举。龚云当选为第六届理事会理事长，王珍、王月清、吕建福、宋月红、贺新元、顾光海、 黄超、彭无情、曾传辉、戴继诚当选为副理事长，黄艳红当选为秘书长。

Subsequently, the conference moved into the keynote reports and expert speeches segment. Participating scholars conducted in-depth discussions around themes such as “Theory and Practice of Propaganda and Education on Atheism in Rural Areas in the New Era,” “History and Experience of Propaganda and Education on Atheism in China and Abroad,” “Basic Theory of Marxist Atheism,” “Chinese Civilization and Atheism,” “Construction of the Discipline of Marxist Religious Studies,” “Religious Governance,” “The Party’s Religious Work,” “Anti-Cult Research,” and “History of Atheism in China and Abroad.” Nearly a hundred representatives from all over the country attended this conference.

随后，大会进入主题报告和专家发言环节。与会学者围绕着“新时代农村无神论宣传教育的理论与实践” “中外无神论宣传教育的历史与经验” “马克思主义无神论基础理论” “中华文明与无神论” “马克思主义宗教学学科建设” “宗教治理” “党的宗教工作” “反邪教研究” “中外无神论史”等主题进行了深入的探讨。来自全国各地的近百位代表参加了本次会议。

2. The 11th Chinese Academy of Social Sciences Forum on Scientific Atheism

2.第十一届中国社会科学院科学无神论论坛

In order to study and implement the spirit of General Secretary Xi Jinping’s important speech at the Symposium on Cultural Heritage and Development and the spirit of General Secretary Xi Jinping’s important discourses on the Party’s religious work, and to further promote research on scientific atheism and discipline construction, the 11th Chinese Academy of Social Sciences Forum on Scientific Atheism was held in Wuhan on September 16. Participating experts and scholars conducted in-depth discussions on major theoretical and practical issues such as “Excellent Traditional Chinese Culture and Atheism,” “Modern Civilization of the Chinese Nation and Atheism,” “Scientific Culture and Atheism,” “Marxist Atheism and Its Propaganda and Education,” and “Religious Governance.”

为了学习贯彻习近平总书记在文化传承发展座谈会上的重要讲话精神和习近平总书记关于党的宗教工作的重要论述精神，进一步推动科学无神论研究和学科建设，第十一届中国社会科学院科学无神论论坛于9月16日在武汉召开。与会专家学者就“中华优秀传统文化与无神论” “中华民族现代文明与无神论” “科学文化与无神论” “马克思主义无神论及其宣传教育” “宗教治理”等重大理论和实践问题进行了深入的探讨。

(B) Development of the Journal *Science and Atheism*

（二）《科学与无神论》期刊发展

2023 was a year of progress amidst twists and turns for *Science and Atheism*. Although the journal encountered many difficulties in its development, it made obvious progress in terms of editorial and proofreading quality and topic selection planning.

2023年是《科学与无神论》在曲折中前进的一年。尽管本刊发展遇到不少困难，但在编校质量和选题策划方面取得了明显的进展。

1. Optimization of Column Settings

1.优化栏目设置

In 2023, *Science and Atheism* established regular columns including Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, Marxist Atheism, Marxist Religious Studies, Ideological and Political Education, Atheism Abroad, History of Chinese Atheism, Cult Studies, and Selected Translations from Abroad. Among them, the column on Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era received relatively more attention; the quantity and quality of manuscripts in the Marxist Atheism column saw considerable improvement; and Marxist Religious Studies mainly focused on research into the thoughts of classical writers and research on specific sub-disciplines.

2023年，《科学与无神论》设有习近平新时代中国特色社会主义思想、马克思主义无神论、马克思主义宗教学、思想政治教育、国外无神论、中国无神论史、邪教研究、域外撷英 （译文）等常设栏目。其中，习近平新时代中国特色社会主义思想栏目受到的关注比较多， 马克思主义无神论栏目稿件数量和质量有较大的提高，马克思主义宗教学主要集中在对经典作家思想的研究和具体分支学科的研究。

2. Actively Propagating and Interpreting Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era

2.积极宣传阐释习近平新时代中国特色社会主义思想

As a theoretical journal on Marxist atheism, *Science and Atheism* adheres to the guidance of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. In order to further study and interpret Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, *Science and Atheism* published in its fourth issue of 2023 a set of symposium articles on studying the spirit of General Secretary Xi Jinping’s important speech at the Symposium on Cultural Heritage and Development, and in its sixth issue a set of symposium articles on studying General Secretary Xi Jinping’s important discourses on religious work and Xi Jinping Thought on Culture, which attracted considerable attention and achieved good social impact.

作为马克思主义无神论理论刊物，《科学与无神论》坚持以习近平新时代中国特色社会主义思想为指导。为了进一步研究阐释习近平新时代中国特色社会主义思想，《科学与无神论》在2023年第四期刊发了一组学习习近平总书记在文化传承发展座谈会上的重要讲话精神的笔谈文章，第六期刊发了一组学习习近平总书记关于宗教工作的重要论述和习近平文化思想的笔谈文章，引起较大的关注，获得了较好的社会影响。

3. Improving the Reading Experience

3.提升阅读体验

Starting from 2023, the journal’s page count was increased to 120 pages. The number of characters per page and per line was adjusted to provide a better reading experience, and some adjustments were also made to the paper used for the inner text and cover.

从2023年起，本刊页码增加至120页。调整了每页和每行的字数，提供了更好的阅读体验，内文和封面的纸张也做了一些调整。

II. Progress on Major Research Issues

二、重大问题研究进展

In 2023, on the basis of continuing in-depth research on existing directions, the discipline of scientific atheism actively expanded its research fields and achieved a series of innovative results. Generally speaking, these are mainly reflected in the following aspects.

2023年，科学无神论学科在继续深入研究既有方向的基础上，积极拓展研究领域，取得了一系列创新成果。总的来讲，这些主要体现在以下几个方面。

(A) Research on General Secretary Xi Jinping’s Important Discourses on Religious Work and the Party’s Theory on Religious Work in the New Era

（一）习近平总书记关于宗教工作的重要论述和新时代党的宗教工作理论研究

In December 2021, at the National Conference on Religious Work, General Secretary Xi Jinping proposed for the first time: “We must fully implement the Party’s theory on religious work in the New Era.” This was a major theoretical innovation following General Secretary Xi Jinping’s proposal of the theory of socialism with Chinese characteristics on religion at the National Conference on Religious Work in 2016. In June 2023, a symposium on General Secretary Xi Jinping’s important discourses on religious work was held in Beijing. Comrade Wang Huning pointed out: “General Secretary Xi Jinping’s important discourses on religious work cover the Party’s basic positions and basic views on understanding the religious issue, the basic policies and basic principles for handling the religious issue, and the basic methods and basic measures for doing a good job in religious work. They profoundly answer major theoretical and practical questions such as how to understand religion in the New Era, how to handle religious issues, and how to do the Party’s religious work well. They are the ideological guidance and work guidelines that must be mastered to do the Party’s religious work well in the New Era.” [2]2 deep-water zone: A metaphor commonly used in Chinese political discourse to describe a stage of reform or work where the remaining problems are the most difficult and complex, requiring greater effort and risk. Thus, “General Secretary Xi Jinping’s important discourses on religious work” were proposed and systematically expounded for the first time. “General Secretary Xi Jinping’s important discourses on religious work” and “the Party’s theory on religious work in the New Era” are the Party’s theoretical innovation achievements since the 18th National Congress of the CPC and the latest theoretical achievements in adapting the Marxist view on religion to the Chinese context and the needs of the times. In order to deeply propagate and interpret Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, experts and scholars have conducted in-depth research around General Secretary Xi Jinping’s important discourses on religious work and the Party’s theory on religious work in the New Era.

2021年12月，习近平总书记在全国宗教工作会议上首次提出：“要全面贯彻新时代党的宗教工作理论”。这是继习近平总书记在2016年全国宗教工作会议上提出中国特色社会主义宗教理论后的重大理论创新。2023年6月，习近平总书记关于宗教工作的重要论述研讨会在京召开，王沪宁同志指出：“习近平总书记关于宗教工作的重要论述，涵盖党认识宗教问题的基本立场、基本观点，处理宗教问题的基本方针、基本原则，做好宗教工作的基本方法、 基本举措，深刻回答了新时代怎样认识宗教、怎样处理宗教问题、怎样做好党的宗教工作等重大理论和实践问题，是做好新时代党的宗教工作必须掌握的思想指引和工作遵循。”从而首次提出并系统阐释了“习近平总书记关于宗教工作的重要论述”。“习近平总书记关于宗教工作的重要论述”和“新时代党的宗教工作理论”是十八大以来党的理论创新成果，是马克思主义宗教观中国化时代化的最新理论成果。为深入宣传阐释习近平新时代中国特色社会主义思想，专家学者们围绕习近平总书记关于宗教工作的重要论述和新时代党的宗教工作理论进行了深入的研究。

1. Research on the Connotation of General Secretary Xi Jinping’s Important Discourses on Religious Work

1.习近平总书记关于宗教工作的重要论述的内涵研究

Regarding how to understand and comprehend General Secretary Xi Jinping’s important discourses on religious work, experts and scholars have explored them from different perspectives. Zhu Xiaoming, Honorary Chairperson of the Chinese Atheism Society, believes that the spiritual essence, core essence, rich connotations, and practical requirements of “General Secretary Xi Jinping’s important discourses on religious work” and “the Party’s theory on religious work in the New Era” are consistent, and they are also theoretical expressions made on different occasions and from different perspectives. “General Secretary Xi Jinping’s important discourses on religious work” is a theoretical expression made from the height of the “entire scientific system” of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era and General Secretary Xi Jinping as the “main founder of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era.” Zhang Ge, Assistant Researcher at the Institute of Marxism of the Chinese Academy of Social Sciences, believes that General Secretary Xi Jinping’s important discourses on religious work constitute the “chapter on religious work” of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. To deeply study and comprehend these important discourses, one must understand and grasp them within the entire scientific system of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, and deeply grasp the “Six Musts” [3]3 hard bones that are difficult to chew: A common Chinese idiom for particularly tough or intractable problems. contained therein.

关于如何认识和理解习近平总书记关于宗教工作的重要论述，专家学者们从不同的角度进行了探讨。中国无神论学会荣誉理事长朱晓明认为， “习近平总书记关于宗教工作的重要论述”和“新时代党的宗教工作理论”的精神实质、核心要义、丰富内涵和实践要求是一致的，同时也是在不同场合、从不同角度做出的理论表述。“习近平总书记关于宗教工作的重要论述”是从习近平新时代中国特色社会主义思想的“整个科学体系”和习近平总书记作为 “习近平新时代中国特色社会主义思想的主要创立者”的高度做出的理论表述。中国社会科学院马克思主义研究院助理研究员张戈认为，习近平总书记关于宗教工作的重要论述是习近平新时代中国特色社会主义思想的“宗教工作篇”，深入学习领会这一重要论述要放到习近平新时代中国特色社会主义思想的整个科学体系中来认识和把握，深刻把握蕴含其中的 “六个必须坚持”。

Some experts have studied specific aspects of General Secretary Xi Jinping’s important discourses on religious work. Professor Zuo Peng, Director of the Department of Marxism at the Central Institute of Socialism, believes that China’s religious theory, religious policy, and religious work in the New Era have not only effectively resolved religious issues related to China’s social harmony, ethnic unity, national security, and national unification, but have also provided Chinese wisdom and Chinese solutions for common challenges faced by countries around the world—namely, guaranteeing freedom of religious belief, properly handling religious relations, adapting religion to the times, and curbing religious extremism. This is another new contribution made by China in the New Era to humanity, once again reflecting the Communist Party of China’s world-embracing vision and sense of responsibility [3]3 hard bones that are difficult to chew: A common Chinese idiom for particularly tough or intractable problems.. Jia Youjun and Pu Lixia of Xinjiang Agricultural University studied General Secretary Xi Jinping’s important discourses on doing a good job of religious work in Xinjiang in the New Era. They argue that General Secretary Xi Jinping’s important discourses on doing a good job of religious work in Xinjiang are an important component of the Party’s strategy for governing Xinjiang in the New Era and have great theoretical and practical significance [4]4 knowing there are tigers in the mountains, yet偏向虎山行: A Chinese proverb meaning to deliberately take on a known danger or challenge, expressing courage and determination..

有专家研究了习近平总书记关于宗教工作的重要论述中的具体方面。中央社会主义学院马列部主任左鹏教授认为，新时代中国的宗教理论、宗教政策、宗教工作不仅有效解决了关系中国社会和谐、民族团结、国家安全、祖国统一的宗教问题，而且为解决世界各国面临的共同课题———保障宗教信仰自由、妥善处理宗教关系、使宗教与时代相适应、遏制宗教极端主义，提供了中国智慧和中国方案。这是进入新时代的中国为人类作出的又一新贡献，再次体现了中国共产党胸怀天下的世界眼光和责任担当③。新疆农业大学贾友军、蒲丽霞研究了习近平总书记关于做好新时代新疆宗教工作的重要论述，认为习近平总书记关于做好新疆宗教工作的重要论述，是新时代党的治疆方略的重要组成部分，具有重大的理论意义和实践意义④。

2. Research on the Connotation of the Party’s Theory on Religious Work in the New Era

2.新时代党的宗教工作理论的内涵研究

Experts and scholars have conducted in-depth research on the Party’s theory on religious work in the New Era from different dimensions. Wang Yueqing of the Jiangsu Provincial Academy of Social Sciences summarized the development and innovation of the Communist Party of China’s religious theory in the New Era. He believes that the development and innovation of the Communist Party of China’s religious theory in the New Era are mainly reflected in several aspects: the theory of the essence of religion, the theory of its characteristics, the theory of its role, and the theory of religious relations, as well as the theory of the guiding principles for religious work, the theory of its status, the theory of its objects, the theory of its direction, and the theory of its methods. A dual thread, a dual dimension, and a dual orientation are undoubtedly the distinctive features of the development and innovation of the Party’s religious theory in the New Era.

专家学者们立足于不同维度，深入研究了新时代党的宗教工作理论。江苏省社会科学院王月清总结了新时代中国共产党宗教理论的发展创新。认为新时代中国共产党宗教理论的发展创新，主要体现在宗教的本质论、特点论、作用论和宗教关系论，以及宗教工作的方针论、 地位论、对象论、方向论、方法论等若干方面，双重脉络、双重维度、双重面向无疑是新时代党的宗教理论发展创新的鲜明特质。

Researcher Jia Runguo of the Religious Research Center of the United Front Work Department of the CPC Central Committee believes that General Secretary Xi Jinping has explicitly put forward the concept of Marxist religious studies, elevating the research contingent in religious studies to one of the “three contingents” for doing a good job of the Party’s religious work in the New Era. The research contingent in religious studies must fully understand the important significance of Marxist religious studies in the New Era, deeply grasp the great significance of the Party’s theory on religious work in the New Era, and carry out in-depth construction of the three major systems of Marxist religious studies.

中央统战部宗教研究中心加润国研究员认为，习近平总书记明确提出马克思主义宗教学概念，把宗教学研究队伍提升为做好新时代党的宗教工作的“三支队伍”之一。宗教学研究队伍要充分认识新时代马克思主义宗教学研究的重要意义，深刻认识新时代党的宗教工作理论的重大意义，深入开展马克思主义宗教学三大体系建设。

3. Research on the Sinicization of Religion

3.宗教中国化研究

The Sinicization of religion is an important theoretical innovation first proposed and systematically elaborated by General Secretary Xi Jinping, and it is also an important component of the Party’s theory on religious work in the New Era. Researcher Zhang Xinying, President of the Journal *Science and Atheism*, emphasizes that the direction of Sinicizing China’s religions, which we now advocate, is both a natural extension of the historical path and, more importantly, a mission upgrade under the new circumstances of the New Era. This requires, on the one hand, that traditional religions, which have already become part of traditional Chinese culture, open a new chapter of “Sinicization” and comprehensively keep pace with the development of the New Era. On the other hand, it requires that foreign religions, which entered China relatively late, learn from and enhance, through China’s excellent traditional culture, the ways of survival that enable them to coexist harmoniously with China’s mainstream politics and dominant ideology. This includes recalibrating the important position that traditional Chinese value systems once occupied in the “contextualization” and “indigenization” of these religions in history—a position later weakened by various external factors—and smoothly connecting them with the core socialist values.

宗教中国化是习近平总书记首次提出并系统阐释的重要理论创新，也是新时代党的宗教工作理论的重要内容。《科学与无神论》杂志社社长张新鹰研究员强调我们现在提出的坚持我国宗教中国化方向，既是历史道路的自然延伸，更是新时代新形势下的使命提升。这既要求已经成为中华传统文化一部分的传统宗教翻开“中国化”新篇章，全方位跟上新时代的发展步伐，又要求较晚进入中国的外来宗教从中华优秀传统文化中学习和增益与中国社会主流政治、主导思想和谐相处的生存之道，包括对中华传统价值体系在本宗教“处境化” “本土化”历史上曾经占有而后来被各种外部因素干扰削弱的重要地位进行重新标定，并与社会主义核心价值观顺畅对接。

Associate Professor Ma Ning of the Inner Mongolia Institute of Socialism explored the background, great significance, and practical connotation of “adhering to the direction of Sinicizing China’s religions.” She believes that adhering to the direction of Sinicizing China’s religions is an important component of the Party’s theory on religious work in the New Era and also a major historical task of the Party’s religious work in the New Era. Adhering to the direction of Sinicizing China’s religions was proposed against the backdrop of profound changes in the international and domestic situation, in order to further promote the depth and breadth of the adaptation of religion to the socialist society.

内蒙古社会主义学院马宁副教授探析了“坚持我国宗教中国化方向”的提出背景、重大意义与实践内涵。她认为，坚持我国宗教中国化方向是新时代党的宗教工作理论的重要内容， 也是新时代党的宗教工作的重大历史任务。坚持我国宗教中国化方向是在国际国内形势深刻变化的背景下，为进一步推进宗教与社会主义社会相适应的深度和广度而提出的。

Associate Professor Dong Xiaoqin of the Sichuan Institute of Socialism discussed several issues that need to be addressed in adhering to the direction of Sinicizing China’s religions. She proposes that responding to the problems of inaccurate, shallow, and unclear understanding of the connotation of Sinicization among grassroots religious circles is conducive to enhancing the endogenous motivation of grassroots religious circles to promote the Sinicization of religion. The Sinicization of religion does not mean eliminating religion; rather, it means supporting each religion in eliminating doctrinal thoughts and practices that are incompatible with China’s excellent traditional culture and unsuitable for the socialist society. The Sinicization of religion is not the politicization of religion; the Communist Party of China has always respected and guaranteed freedom of religious belief, and adhering to the Party’s leadership is an important guarantee for the religious circles to correctly promote the Sinicization of religion. The Sinicization of religion is not for the purpose of developing religion, but for guiding religion to better adapt to the development of contemporary Chinese society.

四川省社会主义学院董小琴副教授探讨了坚持我国宗教中国化方向需要回答的几个问题。她提出，回应基层宗教界对宗教中国化内涵认识不准、不深、不清的问题有利于提升基层宗教界推进宗教中国化的内生动力。宗教中国化不是化掉宗教，而是在支持各宗教革除与中华优秀传统文化不相融、与社会主义社会不相适应的教义思想等；宗教中国化不是宗教政治化， 中国共产党历来尊重和保障宗教信仰自由，坚持党的领导是宗教界正确推进宗教中国化的重要保证；宗教中国化不是为了发展宗教，而是为了引导宗教更好地适应当代中国社会的发展。

Professor Lyu Jianfu, Chair Professor at Sichuan University, elaborated on the humanistic subject of the Sinicization of religion. He believes that during the Spring and Autumn and Warring States periods [n1], with the great social transformation, the way of the gods declined, the way of humanity flourished, and Chinese national culture shifted from a religious system to a humanistic system, forming a philosophical worldview and a social and cultural system. Atheism became the mainstream trend of social thought, and from then on, Chinese national culture became a secular civilizational system with rational thinking.

四川大学讲席教授吕建福阐述了宗教中国化的人文主体。他认为，春秋战国时期，随着社会大变革，神道衰微，人道昌盛，中华民族文化从宗教体系转换为人文体系，形成哲学世界观以及社会文化体系，无神论成为社会主流思潮，从此中华民族文化成为一种具有理性思维的世俗文明体系。

Associate Professor Xu Zhijian of the School of Marxism at Shanghai Polytechnic University explored the theoretical logic of the Sinicization of religion from the perspective of forging a strong sense of community for the Chinese nation. He believes that, guided by the Sinicization of religion, the theoretical expression should take upholding patriotism as the primary principle of the Sinicization of religion, take the “privatization” of religion as the ideological guidance for the Sinicization of religion, take adhering to the modernization of religion as the historical orientation of the Sinicization of religion, and take guiding religion to adapt to the socialist society as the dynamic evaluation standard for the Sinicization of religion, thereby forming a systematic theoretical expression of the Sinicization of religion.

上海第二工业大学马克思主义学院徐志坚副教授探讨了铸牢中华民族共同体意识视域中宗教中国化的理论逻辑。他认为，以宗教中国化为引领，在理论表达上要以坚持爱国主义为宗教中国化的第一要义，以宗教“私人化”为宗教中国化的意识形态指引，以坚持宗教时代化为宗教中国化的历史方位，以引导宗教与社会主义社会相适应为宗教中国化的动态评价标准，形成宗教中国化的系统理论表达。

(II) The Two Integrations and Atheism

（二） “两个结合”与无神论

In June 2023, at the Symposium on Cultural Heritage and Development, General Secretary Xi Jinping systematically elaborated on the Two Integrations and the modern civilization of the Chinese nation, while emphasizing: “The Second Integration is another ideological emancipation, allowing us to fully utilize the precious resources of China’s excellent traditional culture in a broader cultural space to explore theoretical and institutional innovations oriented toward the future.” For the discipline of scientific atheism, China’s excellent traditional culture inherently contains rich atheistic genes, and the edifice of Marxist theory is built upon an atheistic worldview. Further promoting the integration of the basic principles of Marxist atheism with the atheistic genes of China’s excellent traditional culture thus becomes a necessary task for the discipline of scientific atheism in implementing the spirit of General Secretary Xi Jinping’s important speech.

2023年6月，习近平总书记在文化传承发展座谈会上系统阐释了“两个结合”与中华民族现代文明，同时强调：“‘第二个结合’是又一次的思想解放，让我们能够在更广阔的文化空间中，充分运用中华优秀传统文化的宝贵资源，探索面向未来的理论和制度创新。”对于科学无神论学科来说，中华优秀传统文化本就蕴含丰富的无神论基因，马克思主义理论大厦是在无神论世界观基础上建立起来的，进一步推动马克思主义无神论基本原理与中华优秀传统文化无神论基因的结合就成为科学无神论学科贯彻落实习近平总书记重要讲话精神的应有之义。

1. Deeply Excavating the Atheistic Thought in China’s Excellent Traditional Culture

1.深入挖掘中华优秀传统文化的无神论思想

Chinese culture is a secular culture, and China’s excellent traditional culture contains profound atheistic thought. Experts and scholars believe that these thoughts should be deeply excavated to promote the creative transformation and innovative development of the atheistic genes in China’s excellent traditional culture. Professor Li Shen of Shanghai Normal University believes that these atheistic thoughts in Chinese history constitute a sequence in the development of excellent traditional culture and provide valuable material for our atheistic thought today. However, overall, the dissemination of ancient Chinese atheistic thought and the experiences of atheists were difficult. Atheistic thought, especially scientific and thorough atheistic thought, can only have the possibility of being carried forward in a socialist society guided by Marxism. Researcher Song Yuehong, Deputy Director of the Institute of Contemporary China Studies at the Chinese Academy of Social Sciences, studied the relationship between the Marxist view of religion and the inheritance and development of China’s excellent traditional historiography. He believes that Marxist historical materialism is the ideological root and theoretical foundation of Marxist atheism and the Marxist view of religion. Chinese Communists adhere to this scientific view of history, promote its adaptation to the Chinese context and the needs of the times in the course of its dissemination and development in China, and lead Chinese culture to establish a correct view of history and a correct view of religion on historical and religious issues with a concrete, historical, and scientific attitude.

中华文化是世俗文化，中华优秀传统文化蕴含深厚的无神论思想。专家学者们认为，应当深入挖掘这些思想，推动中华优秀传统文化的无神论基因的创造性转化和创新性发展。上海师范大学李申教授认为，中国历史上的这些无神论思想，构成了优秀传统文化发展的序列， 为我们今天的无神论思想提供了宝贵的素材。但从整体来看，中国古代无神论思想的传播以及无神论者的遭遇是艰难的。无神论思想特别是科学的、彻底的无神论思想，只有在以马克思主义为指导的社会主义社会，才有发扬光大的可能。中国社会科学院当代中国研究所副所长宋月红研究员研究了马克思主义宗教观与传承发展中华优秀传统史学的关系。他认为，马克思主义唯物史观是马克思主义无神论、马克思主义宗教观的思想根源和理论根基，中国共产党人坚持这一科学历史观，推动其在中国的传播和发展中实现马克思主义中国化时代化发展， 引领中华文化在历史问题、宗教问题上以具体的历史的科学态度树立正确历史观，确立正确宗教观。

Zhang Ge explores the atheist genes and value characteristics of fine traditional Chinese culture. He argues that the atheist genes of fine traditional Chinese culture are cultural genes originating in early Chinese civilization. During the period of primitive society, driven by the alien forces of nature, the ancient Chinese ancestors created various natural deities, but shamans attempted to resist and dominate these “deities,” from which atheist notions sprouted, nurturing the fighting spirit of “man can conquer nature” [1]1 changes unseen in a century: A standard formulation in contemporary Chinese political discourse, referring to the current period of global turbulence and transformation, including shifts in the international order, technological revolution, and multiple crises.. During the period of slave society, social forces drove the formation of the belief in the supreme deity “Haotian” [2]2 deep-water zone: A metaphor commonly used in Chinese political discourse to describe a stage of reform or work where the remaining problems are the most difficult and complex, requiring greater effort and risk., and gradually fell into the rut of “taking the gods as the foundation.” In order to “negate the gods and affirm man,” atheist thought began to become active, establishing the people-oriented concept of “valuing man over the gods.” During the transition from slave society to feudal society, the theology of the “Mandate of Heaven” [3]3 hard bones that are difficult to chew: A common Chinese idiom for particularly tough or intractable problems. delayed the feudal landlord class’s ascent onto the stage of history. In order to negate the divinity of “Heaven” and elevate human reason, the Hundred Schools of Thought actively promoted the formation of atheist theory, forming the tradition of practical reason of “mastering Heaven and using it” [4]4 knowing there are tigers in the mountains, yet偏向虎山行: A Chinese proverb meaning to deliberately take on a known danger or challenge, expressing courage and determination..

张戈探究了中华优秀传统文化的无神论基因及其价值特质。他认为，中华优秀传统文化的无神论基因是发源于中华文明早期的文化基因。原始社会时期，华夏先民在自然异己力量的推动下，创造出各式各样的自然神祇，但巫觋试图反抗和支配“神祇”，无神观念由此萌芽，孕育了“人定胜天”的奋斗精神。奴隶社会时期，社会力量推动“昊天”至上神信仰的形成，并逐步走入“以神为本”的窠臼，为了“否定神，肯定人”，无神思想开始活跃，确立了“重人轻神”的民本理念。在奴隶社会向封建社会过渡时期， “天命”神学迟滞了封建地主阶级登上历史舞台的步伐，为了否定“天”的神性，高扬人的理性，诸子百家积极推动无神理论的成型，形成了“制天用之”的实用理性传统。

2. Connecting Marxist atheist thought with the atheist thought in fine traditional Chinese culture

2.把马克思主义无神论思想同中华优秀传统文化中无神论思想贯通起来

For the discipline of scientific atheism, the important task of the Second Integration is to connect Marxist atheist thought with the atheist thought in fine traditional Chinese culture.

“第二个结合”对于科学无神论学科来说，重要的任务是把马克思主义无神论思想同中华优秀传统文化中无神论思想贯通起来。

Researcher Xin Xiangyang, President of the Academy of Marxism of the Chinese Academy of Social Sciences, proposes that Marxist atheist thought and the atheist thought in fine traditional Chinese culture should be connected. He points out that the first integration is to integrate the basic tenets of Marxism with China’s specific realities. We need to use the Marxist scientific worldview and methodology to analyze, research, and solve China’s specific problems, including China’s religious issues and issues in the ideological sphere. The second integration, that is, the integration of Marxism with fine traditional Chinese culture. Fine traditional Chinese culture has a long history and is extensive and profound, and it also contains rich atheist thought. We can connect Marxist atheist thought with the atheist thought in fine traditional Chinese culture, and integrate it with the common values of the Chinese people today, continuously consolidating the historical and mass foundations for adapting Marxism’s atheism to the Chinese context and the needs of the times, allowing Marxist atheism to take deep root in China [5]5 "Cold disciplines" (冷门学科) are academic fields considered to have limited immediate practical application or public appeal but are deemed strategically important for national cultural or ideological reasons..

中国社会科学院马克思主义研究院院长辛向阳研究员提出，要把马克思主义无神论思想和中华优秀传统文化中无神论思想贯通起来。他指出，第一个结合，是把马克思主义基本原理同中国具体实际相结合。我们需要运用马克思主义的科学世界观和方法论来分析研究与解决中国的具体问题，包括中国的宗教问题和意识形态领域的问题。第二个结合，也就是马克思主义同中华优秀传统文化相结合。中华优秀传统文化源远流长、博大精深，其中也蕴含着丰富的无神论思想。我们可以把马克思主义无神论思想和中华优秀传统文化中无神论思想贯通起来、同当今中国人民的共同价值观念融通起来，不断夯实马克思主义无神论中国化时代化的历史基础和群众基础，让马克思主义无神论在中国牢牢扎根②。

(3) Marxist Religious Studies

（三）马克思主义宗教学

General Secretary Xi Jinping put forward the requirement for the construction of the discipline of Marxist religious studies at the 2021 National Conference on Religious Work. The spiritual essence of Marxist religious studies and Marxist atheism is consistent, and research in Marxist religious studies is also an important research direction for the discipline of scientific atheism.

习近平总书记在2021年全国宗教工作会议上提出了马克思主义宗教学学科建设的要求。马克思主义宗教学与马克思主义无神论的精神实质是一致的，马克思主义宗教学研究亦是科学无神论学科的重要研究方向。

1. Research on the Construction of the Discipline of Marxist Religious Studies

1.马克思主义宗教学学科建设研究

The construction of the discipline of Marxist religious studies is an important part of scientific atheism research. Professor Lü Jianfu, Chair Professor at Sichuan University, studied issues related to the construction of the discipline of Marxist religious studies. He believes that, summarizing the experience and lessons of religious studies over the past 60 years, the principles of Marxist religious studies, scientific atheism, and the theory and policy of the proletarian party’s religious work should constitute the disciplinary system of Chinese Marxist religious studies.

马克思主义宗教学学科建设是科学无神论研究的重要内容。四川大学讲席教授吕建福研究了马克思主义宗教学学科建设的有关问题。他认为，总结60年来的宗教学经验与教训，应以马克思主义宗教学原理、科学无神论、无产阶级政党宗教工作理论与政策作为中国马克思主义宗教学学科体系。

Professor Wang Zhen of the Central Institute of Socialism reviewed the achievements and future of the construction of Marxist religious studies. She believes that the construction of the discipline of Marxist religious studies in the New Era needs to proceed from strengthening basic theoretical research in Marxist religious studies, enriching the research issues of Marxist religious studies, and improving the research methods of Marxist religious studies, so as to promote the construction of the disciplinary system, academic system, and discourse system of Chinese Marxist religious studies research.

中央社会主义学院王珍教授梳理了马克思主义宗教学建设的成绩与未来。她认为，新时代马克思主义宗教学学科建设需要从加强马克思主义宗教学基础理论研究、丰富马克思主义宗教学研究问题、改进马克思主义宗教学研究方法等途径入手，推动中国马克思主义宗教学研究的学科体系、学术体系和话语体系建设。

Researcher Tian Xinming, former Director of the Center for Social Science Development Research of the Ministry of Education, believes that Marxist atheism and the Marxist view of religion are closely related, with many commonalities in their objects and content, yet also differences. The discipline of atheism and religious studies are two closely related but distinct disciplines. Atheism research and discipline construction should work with religious studies in a division of labor without separation, both paying close attention to and participating in the research and development of religious studies, and dedicating themselves to the construction of their own discipline, promoting the development of the atheism cause.

教育部高等学校社会科学发展研究中心原主任田心铭研究员认为，马克思主义无神论和马克思主义宗教观密切相关，其对象和内容有许多共同之处，又存在差别。无神论学科和宗教学是紧密关联又有区别的两个学科。无神论研究和学科建设应该同宗教学分工而不分家，既密切关注并参与宗教学的研究和发展，又致力于本学科的建构，推动无神论事业发展。

Professor He Husheng of the School of Marxism Studies at Renmin University of China believes that Marxist religious studies should strengthen the publicity and education of scientific atheism. He points out that researchers in Marxist religious studies insist on promoting fine traditional Chinese culture and cultivating and practicing core socialist values, which is conducive to guiding the entire Party and society to draw clear lines between materialism and idealism, atheism and theism, science and superstition, civilization and ignorance, and consolidating the common ideological foundation for the united struggle of the entire Party and people of all ethnic groups across the country.

中国人民大学马克思主义学院何虎生教授认为马克思主义宗教学要加强科学无神论的宣传教育。他指出，马克思主义宗教学研究工作者坚持弘扬中华优秀传统文化，培育和践行社会主义核心价值观，有利于引导全党全社会划清唯物论和唯心论、无神论和有神论、科学和迷信、文明和愚昧的界限，巩固全党全国各族人民团结奋斗的共同思想基础。

At the same time, some experts deeply analyzed the limitations of Western religious studies. Researcher Wu Yungui of the Institute of World Religions at the Chinese Academy of Social Sciences believes that the research content of Western religious studies is limited to various religious phenomena and basically does not touch upon the essence of religion, which is its theoretical limitation. Research and evaluation of Western religious studies should take the Marxist view of religion as the basic theoretical basis.

同时，有些专家深入剖析了西方宗教学的局限性。中国社会科学院世界宗教研究所吴云贵研究员认为，西方宗教学的研究内容仅限于各种宗教现象而基本上不涉及宗教的本质，这是其理论上的局限。研究与评价西方宗教学应以马克思主义宗教观为基本理论依据。

2. Research on Basic Theories of Marxist Religious Studies

2.马克思主义宗教学基础理论研究

Basic theory is the foundation of discipline construction, and the thought of classical writers is an important part of basic theoretical research. Jia Runguo of the Religious Research Center of the United Front Work Department studied Li Dazhao’s [6]6 Zhao Tingyang is a contemporary Chinese philosopher; Alain Le Pichon is a French anthropologist. Their discussion concerns cross-cultural philosophy and the critique of monotheism. thought on religious studies. He believes that Li Dazhao initiated the progressive religious studies of the Chinese bourgeois revolution in the anti-Confucian movement in the early New Culture Movement [7]7 The consciousness of the Chinese national community (Zhonghua minzu gongtongti yishi) is a key concept in contemporary Chinese policy, emphasizing the unity and shared identity of all ethnic groups within China., and later initiated Chinese Marxist religious studies in the late New Culture Movement, especially the anti-Christian movement [8]8 Anti-Christian movement (1920s) – a series of protests and campaigns in China against Christian missionary activities, often linked to anti-imperialist and nationalist sentiments.. Inspired by Li Dazhao’s thought on religious studies, the Marxist tradition of Chinese religious studies research gradually formed.

基础理论是学科建设的基础，经典作家的思想是基础理论研究的重要内容。统战部宗教研究中心加润国研究了李大钊的宗教学思想。他认为，李大钊在新文化运动初期的反孔教运动中开启了中国资产阶级革命的进步宗教学，又在新文化运动后期特别是非基督教运动中开启了中国马克思主义宗教学。在李大钊宗教学思想的启发下，逐渐形成了中国宗教学研究的马克思主义传统。

Wang Liangbin of Beijing University of Chinese Medicine and others analyzed the purpose and significance of Engels’s study of religion in his later years from three aspects: the needs of actual revolutionary struggle, defending and developing historical materialism, and the untying of personal biblical complexes. To a certain extent, this helps to view Engels’s later research results on religion and the change in his attitude towards religion more comprehensively. Meng Fei and Yuan Xiaomin of Central China Normal University studied Marx and Engels’s thought on religious criticism.

北京中医药大学王良滨等人从现实的革命斗争的需要、捍卫发展历史唯物主义和个人圣经情结的解开三个方面剖析恩格斯晚年研究宗教的目的与意义，在某种程度上有助于更为全面地看待恩格斯晚年的宗教研究成果及其对待宗教的态度转变问题。华中师范大学孟飞、 袁晓敏研究了马克思恩格斯宗教批判思想。

Some scholars studied Engels’s trajectory of turning from “theism – objective idealist atheism – materialist atheism.” Some scholars studied the formation of the young Engels’s atheism, which helps to clarify and grasp the development context of the Marxist view of religion and helps to strengthen Marxist belief.

有的学者研究了恩格斯“有神论－客观唯心主义无神论－唯物主义无神论”的转向轨迹。有的学者研究了青年恩格斯无神论的形成，有助于厘清和把握马克思主义宗教观的发展脉络，有助于坚定马克思主义信仰。

3. Research on Marxist Psychology of Religion

3.马克思主义宗教心理学研究

Research on Marxist psychology of religion is an important branch of the construction of the discipline of Marxist religious studies, and scholars also pay close attention to this research field. Zhou Puyuan and Li Ping of Xinjiang Normal University studied the content, characteristics, and methods of Sinicized Marxist psychology of religion.

马克思主义宗教心理学研究是马克思主义宗教学学科建设的重要分支，学者们亦高度关注这一研究领域。新疆师范大学周普元、李苹研究了中国化马克思主义宗教心理学的内容、 特点及方法。

Researcher Chen Yongsheng of Zhejiang Normal University demonstrated the unique academic value of Sinicized Marxist psychology of religion from three dimensions: research object, research content, and research methods. At the same time, Lu Liqing and Chen Yongsheng studied the research methods of psychology of religion with Chinese characteristics.

浙江师范大学陈永胜研究员从研究对象、研究内容、研究方法三个维度，论证了中国化马克思主义宗教心理学的独特学术价值。 同时，陆丽青、陈永胜研究了中国特色宗教心理学的研究方法。

(4) Research on Marxist Atheism and Its Publicity and Education

（四）马克思主义无神论及其宣传教育研究

The realization of the value of Marxist atheism research is to promote the publicity and education of atheism. In 2023, experts and scholars conducted research on Marxist atheism from two aspects: basic theory and practical exploration.

马克思主义无神论研究的价值实现就是为了推动无神论宣传教育。2023年，专家学者们从基础理论和实践探索两个方面对马克思主义无神论进行了研究。

1. Research on Basic Theories of Marxist Atheism

1.马克思主义无神论基础理论研究

Research on basic theories of Marxist atheism involves a series of basic concepts and fundamental theories. This is the starting point of disciplinary research and needs to be clarified one by one. For example, Tian Xinming clarified important issues in basic theoretical research on atheism. He believes that the relationship between Marxist atheism and the discipline of atheism is the relationship between guiding ideology and the disciplinary system, academic system, and discourse system guided by it. Marxist atheism and the Marxist view of religion are closely related, with many commonalities in their objects and content, yet also differences. The discipline of atheism and religious studies are two closely related but distinct disciplines. Atheism research and discipline construction should work with religious studies in a division of labor without separation, both paying close attention to and participating in the research and development of religious studies, and dedicating themselves to the construction of their own discipline, promoting the development of the atheism cause. Chen Huiming of the School of Marxism Studies at Xinjiang University classified theistic phenomena from the perspective of social function.

马克思主义无神论基础理论研究涉及一系列的基本概念和基础理论。这是学科研究的起点，需要逐一厘清。比如，田心铭就明确了无神论基础理论研究中的重要问题。他认为，马克思主义无神论同无神论学科的关系，是指导思想和以其为指导的学科体系、学术体系、话语体系的关系。马克思主义无神论和马克思主义宗教观密切相关，其对象和内容有许多共同之处，又存在区别。无神论学科和宗教学是紧密关联又有区别的两个学科。无神论研究和学科建设应该同宗教学分工而不分家，既密切关注并参与宗教学的研究和发展，又致力于本学科的建构，推动无神论事业发展。新疆大学马克思主义学院陈慧明则从社会作用视角下对有神论现象进行了划分。

In addition, experts and scholars continued to conduct in-depth research on the atheist thought of classical Marxist writers. Ding Qiang and Mou Degang of Wenzhou University explored the atheist thought in Engels’s *The Origin of the Family, Private Property and the State*. Some scholars also studied atheist thought within the discourse system of the Chinese Communist Party. For example, Zou Wulong of Shanghai University and Zhang Mingqin of Northwest University traced the historical evolution of the Chinese Communists’ discourse of “not believing in evil forces or fearing ghosts.” [1]1 changes unseen in a century: A standard formulation in contemporary Chinese political discourse, referring to the current period of global turbulence and transformation, including shifts in the international order, technological revolution, and multiple crises. Liu Fujun and Zhang Ruxu of Beijing Union University studied the atheist thought in *Xunwu Investigation*. [2]2 deep-water zone: A metaphor commonly used in Chinese political discourse to describe a stage of reform or work where the remaining problems are the most difficult and complex, requiring greater effort and risk.

此外，专家学者们继续深入研究了马克思主义经典作家的无神论思想。温州大学丁强、 牟德刚探讨了恩格斯《家庭、私有制和国家的起源》中的无神论思想。也有学者研究了中国共产党话语体系中的无神论思想。如，上海大学邹武龙和西北大学张明琴梳理了中国共产党人“不信邪、不怕鬼”话语的历史演进。北京联合大学刘福军、张如旭研究了《寻乌调查》中的无神论思想。

2. Research on the Education and Propaganda of Marxist Atheism

2.马克思主义无神论宣传教育研究

The education and propaganda of atheism constitutes the practical research dimension of scientific atheism and concerns the realization of the value of the discipline’s research achievements. The education and propaganda of atheism includes both atheist education directed at Party members and young people and atheist propaganda directed at society at large.

无神论宣传教育是科学无神论的实践研究层面，关系着学科研究成果的价值实现。无神论宣传教育既包含面向党员、青少年的无神论教育，也包含面向社会的无神论宣传。

Zeng Chuanhui of the Institute of World Religions, Chinese Academy of Social Sciences, proposed that doing a good job of Party building requires strengthening the education and propaganda of Marxist atheism. He suggested: first, that special courses on Marxist atheism should be offered in Party schools and academies of administration at all levels; second, that columns for Marxist atheist propaganda should be opened in Party newspapers, Party journals, and their internet public accounts, with relevant content published irregularly; third, that education and propaganda of Marxist atheism should be carried out in a lively manner among grassroots Party organizations, with relevant activities held during Party Day events, using facts to demonstrate the irrationality, anti-scientific nature, and harmfulness of fortune-telling, geomancy (fengshui), and belief in ghosts and gods; fourth, that Party organizations at all levels should actively care for the material and spiritual lives of Party members, ensuring that every Party member feels the warmth of the Party and has a sense of belonging to the organization; fifth, that whether one adheres to Marxist atheism and whether one organizes, engages in, or participates in superstitious activities should be included in the evaluation criteria for democratic appraisal of Party members; sixth, that in ethnic regions where religious believers constitute the majority of the population and in communities in individual inland rural areas where religious believers are concentrated, non-believing masses should be given preferential treatment in areas such as poverty alleviation, schooling, medical insurance, cadre selection, and awards, and Party members should be actively developed among them, so as to gradually expand the mass base of Marxist atheism; seventh, that the provision of the new Party disciplinary regulations prohibiting Party members from believing in religion must be firmly implemented; eighth, that prominent cases of violating Party disciplinary regulations should be used for warning education, which is more effective than purely theoretical preaching. Yang Wei of Hainan Normal University and Yuan Lu of Shanxi Institute of Technology analyzed the value implications, core content, and practical approaches of strengthening Marxist atheist education in ideological and political courses in colleges and universities. In addition, at the level of social propaganda, some experts and scholars have focused on the role of intelligent algorithms in the field of propaganda. For example, Luo Guoqing of Shaanxi Normal University examined the logic, characteristics, and pathways of intelligent algorithms empowering Marxist atheist propaganda.

中国社科院世界宗教研究所曾传辉提出做好党建工作需要加强马克思主义无神论宣传教育。他建议，一是要在各级党校和行政学院中开设马克思主义无神论专题课程；二是要在党报、党刊及其互联网公众号上开辟马克思主义无神论宣传的专栏，不定期地刊登相关内容；三是要生动活泼地在基层党组织中开展马克思主义无神论宣传教育，在党日活动中举办相关活动，用事实说明算命、风水、鬼神信仰的反理性、反科学性和危害性；四是各级党组织要主动关心党员的物质生活和精神生活，确保让每一个党员都能感受到党的温暖，都对组织有归属感；五是要把是否坚持马克思主义无神论，是否有组织、从事和参与宗教迷信活动纳入党员民主评议指标；六是要在信教人口占多数的民族地区和个别内地农村教徒集中的社区， 要对不信教的群众在扶贫、就学、医保、选干和评奖等方面给予照顾，并在其中积极发展党员，以逐步扩大马克思主义无神论的群众基础；七是要坚定地贯彻执行新的党员纪律处分条例关于党员不得信仰宗教规定；八是要用违反党员处分条例的突出案例进行警示教育，这比纯粹的理论说教要更加有效。海南师范大学杨威和山西工学院袁璐分析了高校思政课加强马克思主义无神论教育的价值意蕴、核心内容与实践理路。此外，在社会宣传层面，有专家学者关注到智能算法在宣传领域的作用。比如，陕西师范大学罗国庆关注了智能算法赋能马克思主义无神论宣传的逻辑、特征与路径。

(V) Research on Chinese and Foreign Atheist Thought

（五）中外无神论思想研究

Chinese and foreign atheist thought is a traditional research category within the discipline of scientific atheism. Experts and scholars have conducted in-depth research on the history of Chinese atheism, foreign atheist thought, and comparisons between Chinese and foreign atheist thought.

中外无神论思想是科学无神论学科的传统研究范畴。专家学者围绕中国无神论史、国外无神论思想和中外无神论思想对比进行了深入的研究。

1. Research on the History of Chinese Atheism

1.中国无神论史研究

To further promote the Two Integrations, especially the Second Integration, [3]3 hard bones that are difficult to chew: A common Chinese idiom for particularly tough or intractable problems. scholars have deeply explored traditional Chinese atheist thought. For example, Zhou Yun of Shanghai University of Applied Technology and Wang Minmin of the Party School of the Cixi Municipal Committee of the CPC studied the atheist implications of Song Dynasty Neo-Confucianism (lixue). They argue that there has never been a thoroughgoing atheism in Chinese history, because thoroughgoing atheism is the product of a high level of development of epistemology and also the result of a high level of development of science and technology. Although the Neo-Confucians had their firmly believed-in ghosts and gods, they rationally transformed ghosts and gods in the secular sense, thereby dismantling mysticism. Zhang Wei of the School of Philosophy, Zhengzhou University, studied the atheist thought of Ouyang Xiu. [4]4 knowing there are tigers in the mountains, yet偏向虎山行: A Chinese proverb meaning to deliberately take on a known danger or challenge, expressing courage and determination. Ouyang Xiu was an important figure in the revival of Confucianism during the Song Dynasty. On the one hand, he devoted himself to the rectification and disenchantment of Confucian thought, actively restoring the orthodox status of Confucianism; on the other hand, he vigorously criticized the narrowness and extremism of Buddhist and Daoist thought, highlighting the rationality and orthodox tradition (daotong) of Confucianism. Associate Professor Yao Binbin of the Center for Traditional Chinese Cultural Studies, Wuhan University, analyzed the Zen Buddhist atheist ideological underpinnings of Zhang Taiyan’s revolutionary sentiment. [5]5 "Cold disciplines" (冷门学科) are academic fields considered to have limited immediate practical application or public appeal but are deemed strategically important for national cultural or ideological reasons.

为进一步推动“两个结合”，尤其是“第二个结合”，学者们深入挖掘了中国传统的无神论思想。比如，上海应用技术大学周贇和中共慈溪市委党校王旻旻研究了宋代理学的无神论意蕴。他们认为我国历史上没有出现过彻底的无神论，因为彻底的无神论是认识论高度发展的产物，也是科学技术水平高度发展的结果，理学家虽然有他们坚信的鬼神，但他们对世俗意义上的鬼神进行了理性化的改造，于是瓦解了神秘主义。郑州大学哲学学院张维研究了欧阳修的无神论思想。欧阳修是宋代儒学复兴的重要人物，他一方面致力于儒家思想的整修和去魅，积极恢复儒家思想的正统地位，另一方面大力批判佛道思想的狭隘和偏激，凸显儒家思想的理性和道统。武汉大学中国传统文化研究中心姚彬彬副教授剖析了章太炎革命情怀的禅宗无神论思想底蕴。

2. Research on Foreign Atheist Thought

2.国外无神论思想研究

Foreign atheist thought is also a research focus. Zeng Yun of the School of Marxism, Huazhong University of Science and Technology, studied the atheist tendencies in Hume’s thought. He argues that, compared with later French atheism, although Hume’s atheist tendencies are weaker in stance due to their conservatism, his ideas play an important connecting role in the history of Western atheist development and have certain reference value for the current academic community’s in-depth exploration of the conceptual connotations of atheism. Some scholars also analyzed Max Adler’s distortion of Marxist atheism. The Center for the Study of Science and Atheism, Chinese Academy of Social Sciences, translated and introduced a survey report from the Pew Research Center. The report indicates that self-identified atheists now account for 4% of American adults, a slight increase from 2% in 2009, but with a significant growth rate; agnostics account for 5% of American adults, up from 3% ten years earlier; 17% of Americans now describe their religion as “nothing in particular,” up from 12% in 2009. The proportion of members of non-Christian religions in the adult population has also increased slightly. Some scholars compared the similarities and differences between Chinese and foreign atheist thought. Xiao Jianfei and Liu Haichun of Jiangsu University analyzed the discussion of monotheistic thinking between Zhao Tingyang and Alain Le Pichon. [6]6 Zhao Tingyang is a contemporary Chinese philosopher; Alain Le Pichon is a French anthropologist. Their discussion concerns cross-cultural philosophy and the critique of monotheism.

国外无神论思想亦是研究重点。华中科技大学马克思主义学院曾允研究了休谟思想中的无神论倾向。他认为，与后来的法国无神论相比，尽管休谟的无神论倾向因为带有保守性而在立场上偏弱，但他的这些思想在西方无神论发展史上发挥着承上启下的重要作用，并且对于当今学界深入探讨无神论概念内涵具有一定的参考价值。也有学者剖析了麦克斯·阿德勒对马克思主义无神论的曲解。中国社会科学院科学与无神论研究中心翻译介绍了皮尤研究中心的调查报告。报告认为，自称的无神论者（ atheists）现在占美国成年人的4％ ，比 2009年的2％略有上升，但增幅明显；不可知论者（ agnostics）占美国成年人的5％ ，高于10 年前的3％ ；现在有17％的美国人将其宗教描述为“没有什么特别” ，高于2009年的12％。 非基督宗教的信徒（ members of non⁃Christian religions）在成年人口中所占比例也略有增长。 也有学者对比了中外无神论思想的异同。江苏大学肖建飞、刘海春剖析了赵汀阳与阿兰·乐比雄对一神论思维的讨论。

(VI) Research on Religious Governance

（六）宗教治理研究

Religious work is an important component of the work of our Party and state. Our Party has always attached great importance to religious work, and this field is a focus of scientific atheist research.

宗教工作是我们党和国家工作的重要组成部分，我们党历来重视宗教工作，这一领域是科学无神论研究的重点。

1. Research on Preventing and Defusing Risks and Hidden Dangers in the Religious Sphere

1.防范和化解宗教领域风险隐患研究

Jia Runguo studied the religious issues and governance models of socialist countries. He argues that socialist countries have ideologies and social systems different from those of capitalist countries, which determines that the religious issues they face and the religious governance models they adopt differ from those of capitalist countries; after the end of the Cold War, world socialism fell into a low tide, existing socialist countries adjusted their religious policies, religious governance became significantly looser, and religious governance in the New Era of socialism with Chinese characteristics adheres to the basic principles of scientific socialism. Religious work in border areas is a focus of scholarly attention. Associate Professor Yan Shaohua of the Party School of the Xinjiang Production and Construction Corps summarized the historical experience and insights of the Chinese Communist Party in handling religious issues in the Southern Xinjiang region. Gao Tietai of the School of Marxism, Guangxi Normal University, taking the spread of Christianity in the China-Myanmar border area in the 1930s as an example, studied the impact of Christian propagation on the consciousness of the Chinese national community. [7]7 The consciousness of the Chinese national community (Zhonghua minzu gongtongti yishi) is a key concept in contemporary Chinese policy, emphasizing the unity and shared identity of all ethnic groups within China.

加润国研究了社会主义国家的宗教问题和治理模式。他认为，社会主义国家有着不同于资本主义国家的意识形态和社会制度，由此决定了其面对的宗教问题和采取的宗教治理模式不同于资本主义国家；冷战结束后，世界社会主义陷入低潮，现存社会主义国家调整了宗教政策，宗教治理明显宽松，中国特色社会主义新时代的宗教治理坚持了科学社会主义的基本原则。边疆地区的宗教工作是学者们关注的焦点。新疆生产建设兵团党委党校闫韶华副教授总结了中国共产党处理南疆地区宗教问题的历史经验与启示。广西师范大学马克思主义学院高铁泰以20世纪30年代基督教在中缅边境地区的传播为例，研究了基督教传播对中华民族共同体意识的影响。

2. Research on Curbing Religious Extremism

2.遏制宗教jd主义研究

Curbing religious extremism is an important part of religious work and also a focus of scholarly research. Wang Xiaofei and Zhuang Ying of Xinjiang University of Political Science and Law studied the legal definition of the concept of extremism. They argue that it is necessary to combine general rules of definition, legal concept theory, interest-balancing rules, and criminological theory to determine the rules for the legal definition of the concept of extremism, in order to attempt to preliminarily propose a relatively reasonable connotation of extremism. Associate Researcher Yang Chengyu of the Institute of European Studies, Chinese Academy of Social Sciences, studied the causes and governance practices of Islamic religious extremism in France. He argues that France’s practical work in governing Islamic religious extremism has certain implications for China’s active deployment of targeted preventive measures and law-based crackdowns on religious extremism, violent terrorism, and ethnic separatism. In addition, Lei Ziqi and Wang Mingsheng of People’s Public Security University of China studied the issues of counter-terrorism and de-radicalization in Xinjiang.

遏制宗教jd主义是宗教工作的重要内容，亦是学者研究的焦点。新疆政法学院王肖飞、 庄颖研究了jd主义概念法治化界定。他认为，需要结合一般定义规则、法律概念理论、利益衡量规则以及犯罪学理论等确定极端主义概念法治化界定的规则，以尝试初步提出一个较为合理的极端主义内涵。中国社会科学院欧洲研究所杨成玉副研究员研究了法国伊斯兰宗教极端主义的成因与治理实践，认为法国治理伊斯兰宗教jd主义的工作实践，对我国积极部署针对性预防措施、依法打击宗教jd主义、暴力恐怖主义和民族分裂势力具有一定的启示意义。此外，中国人民公安大学雷子奇、王明生研究了新疆反恐与去极端化问题。

3. Research on Cults (Cult Groups)

3.邪教（膜拜团体）问题研究

The work of countering cults concerns national security and social stability, and scholars have offered strategies from various perspectives. Wu Lin, a senior lecturer at the Political and Legal Affairs Committee of the Linyi Municipal Party Committee, conducted investigative research on psychological assistance strategies for members of the "qn god" [1]1 changes unseen in a century: A standard formulation in contemporary Chinese political discourse, referring to the current period of global turbulence and transformation, including shifts in the international order, technological revolution, and multiple crises. cult. She argues that by establishing scientific atheist thought, cultivating a scientific spirit, and improving the ability to identify, guard against, and resist cults, it is possible to help members of the "qn god" cult break free from its mind control and return to a normal life. Shao Peng, from the Philosophy Teaching and Research Department of the Party School of the Tianjin Municipal Committee of the CPC, conducted research on the Unification Church. The Research Center for Science and Atheism translated excerpts from Margaret Thaler Singer's *Cults in Our Midst: The Continuing Fight Against Their Hidden Menace*, introducing how to identify and respond to cults, covering topics such as the difficulty of leaving cults, methods of leaving, and disengagement and exit counseling.

反邪教工作关乎国家安全和社会稳定，学者们从不同的角度出谋划策。临沂市委政法委高级讲师吴琳针对“qn神”成员心理帮扶策略作了调查研究。她认为，可通过树立科学无神论思想，培养科学精神，提高识别、防范、抵制邪教能力等策略，帮助邪教“qn神”成员摆脱其精神控制，恢复正常生活。中共天津市委党校哲学教研部邵鹏对统一教进行了研究。科学与无神论研究中心摘译了玛格丽特·泰勒·辛格的《膜拜团体就在我们当中——— 与其隐性威胁作持续斗争》中的部分内容，从离开膜拜团体难的原因、离开膜拜团体的方式、解套与退出咨询等方面介绍了如何识别和应对膜拜团体。

(VII) Natural Science and Atheism

（七）自然科学与无神论

The popularization of natural science knowledge, the dissemination of the scientific spirit, and the construction of a scientific culture are important components of atheist propaganda and education, and also constitute a key research direction for the discipline. General Secretary Xi Jinping, in his reply letter dated July 20, 2023, to the representatives of academicians and experts of "Science and China" [2]2 deep-water zone: A metaphor commonly used in Chinese political discourse to describe a stage of reform or work where the remaining problems are the most difficult and complex, requiring greater effort and risk., pointed out that science popularization is an important foundational task for achieving innovative development.

自然科学知识普及、科学精神的传播和科学文化建设是无神论宣传教育的重要内容，也是学科的重要研究方向。习近平总书记于2023年7月20日在给“科学与中国”院士专家代表的回信中指出，科学普及是实现创新发展的重要基础性工作。

Pang Xiaodong and others from the China Association for Science and Technology studied the current situation and countermeasures of collaborative science education involving families, schools, and society in China. The authors suggest strengthening top-level design at the macro level to promote the overall development of family-school-society collaboration; strengthening mechanism construction at the meso level to enhance the quality of collaborative science education; and promoting concrete implementation at the micro level to unleash the driving force of collaborative education, thereby facilitating family-school-society collaboration in science education and helping to improve the scientific literacy of young people. Chen Faxiang and Wu Yan from the Southern University of Science and Technology explored the ideological content of the science fiction film *The Wandering Earth*. Through an examination of the film's content and eschatological theory, they point out that while the film's "apocalyptic vision" shares many intersections with Christian eschatology, in terms of the basis for the apocalypse and the concept of salvation, the film is not an interpretation of Christian eschatology but rather an imaginative extrapolation based on scientific theory.

中国科学技术协会庞晓东等人研究了我国家校社协同开展科学教育的现状及对策。作者建议，从宏观层面加强顶层设计，促进家校社协同的整体发展；中观层面强化机制建设，提升协同开展科学教育的质量；微观层面推动具体实施，释放协同育人的动力，从而促进家庭、 学校、社会协同开展科学教育，助力青少年科学素质提升。南方科技大学陈发祥、吴岩探讨了科幻电影《流浪地球》的思想性。他们通过对电影内容和末世论理论的考察指出，电影中的“末世图景”虽然与基督教末世论存在诸多交集，但从末世依据和救赎思想来看，电影并不是对基督教末世论的演绎，而是以科学理论为依据的想象推演。

Furthermore, Wang Xiaowan and Wang Changxiao from Beijing Normal University and Xi'an University of Posts and Telecommunications studied the mechanisms of scientists' participation in science communication. Hu Hui and others from the National Science Library, Chinese Academy of Sciences, researched the practical models of scientists' involvement in science popularization. Yuan Jiangyang and others from the University of the Chinese Academy of Sciences, based on a long-term history of science and technology and case studies of technological development in the United States and Japan, argue that China has initially achieved technological catch-up and has thereby entered a period of scientific take-off. In the future, China must accomplish three things, one of which is to develop a scientific culture and reconstruct the theory of scientific value to promote the rejuvenation of Chinese culture.

此外，北京师范大学和西安邮电大学王潇婉、王长潇研究了科学家参与科学传播机制。中国科学院文献情报中心胡卉等人研究了科学家参与科普的实践模式。中国科学院大学袁江洋等人基于长时段科学技术史以及对美日科技发展个案的研究。他们认为，中国在现阶段已初步实现技术追赶并由此步入科学起飞期，在未来中国须做好三件事，其中之一就是，发展科学文化、重构科学价值论以促进中国文化复兴。

III. Reflections and Recommendations

三、思考与建议

In 2023, the environment for the construction of the discipline of scientific atheism underwent profound changes, and the risks and challenges on the path forward increased. Overall, this presents new characteristics of overlapping internal and external factors and interwoven old and new contradictions. In terms of objective factors, the continued rise of the "religious fever" [3]3 hard bones that are difficult to chew: A common Chinese idiom for particularly tough or intractable problems. within China in 2023 posed new challenges to the discursive power of atheism. Anti-China forces both domestically and internationally seized the "opportunity" presented by the rising "religious fever" within China to aggressively hype religion-related topics concerning China on the international stage, while simultaneously intensifying their use of religion to infiltrate and undermine our country. The survival environment for the discipline of scientific atheism remains far from optimistic. In terms of subjective factors, the construction of the discipline of scientific atheism has gradually entered a "critical period" where contradictions are concentrated and manifest. Old institutional and obstructive problems have not yet been fully resolved, while new risks and challenges emerge simultaneously, which has, to a certain extent, slowed the pace of disciplinary construction.

2023年，科学无神论学科建设的环境发生深刻变化，前进路上的风险挑战愈发增多，总的来说，呈现出内外因素叠加、新旧矛盾交织的新特点。就客观因素来说， 2023年，受国内 “宗教热”持续升温的影响，无神论的话语权受到新的挑战。境内外反华势力抓住国内“宗教热”升温的“契机”，在国际上大肆炒作涉华宗教议题，同时加紧了利用宗教对我国的渗透破坏，科学无神论学科生存环境仍不容乐观。就主观因素来说，科学无神论学科建设逐步进入矛盾集中显现的“攻坚期”，旧有的制度性、阻滞性问题尚未完全解决，新的风险挑战又同时出现，这在一定程度上导致学科建设的步伐放缓。

Rainbows and storms coexist; opportunities and challenges arise together. Many new problems need to be resolved through exploration, and much important work needs to be developed through innovation. For the discipline of scientific atheism, it is necessary to maintain strategic focus, adhere to seeking change amidst stability, and pursuing innovation amidst change. In 2023, under the care of the Party Leadership Group of the Chinese Academy of Social Sciences (CASS) and with the support of the Party Committee of the Institute of Marxism, the discipline of scientific atheism within the Institute of Marxism examined its shortcomings, actively sought change, continuously innovated the forms and methods of disciplinary construction, and explored new paths for disciplinary development amidst difficulties.

彩虹和风雨共生，机遇和挑战并存。许多新的问题需要在探索中解决，许多重要工作需要在创新中发展。对于科学无神论学科来说，应保持战略定力，坚持稳中求变、变中求新。2023年，在中国社科院党组的关怀下，在马研院党委的支持下，马研院科学无神论学科审视不足、积极求变，不断创新学科建设的形式和方法，在困难中探索学科建设的新路径。

First, actively expand research fields and strengthen connections with other disciplines within Marxist theory. Marxist atheism is an interdisciplinary field, with research areas spanning Marxist theory, religious studies, natural sciences, and other disciplines. In 2023, the construction of the discipline of scientific atheism actively expanded its research fields, continuously strengthened connections and liaison with various disciplines of Marxist theory, and effectively expanded the research team for atheism. At the same time, it strengthened the integration of atheist propaganda and education with ideological and political education, enhancing the promotion and education of atheism in university ideological and political theory courses and public courses, as well as in the training of Party cadres at Party schools (schools of administration), effectively expanding the front for disciplinary construction.

第一，积极拓展研究领域，加强与马克思主义理论其他学科的联系。马克思主义无神论是交叉学科，研究领域涉及马克思主义理论、宗教学、自然科学等多学科领域。2023年，科学无神论学科建设积极拓展研究领域，不断加强与马克思主义理论各学科的联系和联络，有效地扩大了无神论研究队伍。同时，加强无神论宣传教育与思想政治教育的结合，在高校思想政治理论课和公共课中，在党校（行政学院）的党员干部培训中加强无神论的宣传和教育，有效地扩大了学科建设的阵地。

Second, clarify the disciplinary positioning of scientific atheism. Scientific atheism and Marxist religious studies share the same spiritual essence; both adhere to an atheist worldview, but their division of labor differs. Scientific atheism focuses on practical issues, such as research on major risks and hidden dangers in the religious field, ideological research, research on atheist propaganda and education, research on the Party's religious work, research on religious governance, and research on countering cults. Comparatively speaking, the research of scientific atheism has a stronger ideological character and a greater sense of relevance to reality. It should be further defined as a sub-discipline within the field of Marxist theory. In the future, active efforts should be made to establish scientific atheism as a second-level discipline [4]4 knowing there are tigers in the mountains, yet偏向虎山行: A Chinese proverb meaning to deliberately take on a known danger or challenge, expressing courage and determination. within Marxist theory.

第二，明确科学无神论的学科定位。科学无神论与马克思主义宗教学的精神实质是一致的，两者都坚持无神论世界观，但分工有所区别。科学无神论关注现实问题，如宗教领域重大风险隐患研究、意识形态研究、无神论宣传教育研究、党的宗教工作研究、宗教治理研究、 反邪教研究等现实问题。相比而言，科学无神论研究的意识形态性更强，现实感更强，应当进一步明确为马克思主义理论学科的分支学科，未来应当积极争取科学无神论成为马克思主义理论的二级学科。

Third, strengthen the journal positioning of *Science and Atheism* as a theoretical publication. Although *Science and Atheism* has not been included in the core directory of Chinese humanities and social science journals (AMI) or the Peking University core directory, it has maintained its status as a source journal in the CSSCI Extended Edition. To further expand the journal's influence and strengthen its positioning as a theoretical publication, *Science and Atheism* has optimized its column settings, actively researched and elucidated Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, and published a series of key articles on topics such as "General Secretary Xi Jinping's Important Discourses on Religious Work," "Xi Jinping's Cultural Thought and Atheism," "The Two Integrations and Atheism," and "Excellent Traditional Chinese Culture and Atheism," effectively expanding its social influence.

第三，强化《科学与无神论》作为理论刊物的期刊定位。《科学与无神论》虽然未能进入中国人文社会科学期刊核心目录（ AMI）和北大核心目录，但继续保持了CSSCI拓展版来源期刊地位。为进一步扩大期刊影响力，强化作为理论刊物的期刊定位， 《科学与无神论》 优化了栏目设置，积极研究阐释习近平新时代中国特色社会主义思想，推出一系列涉及 “习近平总书记关于宗教工作的重要论述” “习近平文化思想与无神论” “‘两个结合’与无神论” “中华优秀传统文化与无神论”的重点文章，有效地扩大了社会影响力。

Fourth, strengthen support for the discipline of scientific atheism as a "cold discipline" [5]5 "Cold disciplines" (冷门学科) are academic fields considered to have limited immediate practical application or public appeal but are deemed strategically important for national cultural or ideological reasons.. Scientific atheism is a discipline of special significance to the country, concerning the ideological foundation of the Party's governance and the humanistic foundation of the Chinese nation's spirit, as well as the strategy of rejuvenating the country through science and education and the great rejuvenation of the Chinese nation. However, for some time, due to various reasons, the discourse of the discipline of scientific atheism has gradually weakened, its ranks have continuously dwindled, and it has become voiceless, invisible, and absent in major textbooks and forums, degenerating into an "endangered discipline." To further pass on this discipline of special significance, it is recommended that scientific atheism be explicitly listed as a cold discipline and supported accordingly. First, it is necessary to strengthen talent development for the discipline of scientific atheism, strengthen the construction of the team of disciplinary leaders, increase the intensity of cultivating reserve talents, hold training courses for cold disciplines, and at the same time encourage relevant scholars from other fields and young scholars to enter this research area, thereby enriching the research team. Second, it is necessary to establish cold discipline studios for scientific atheism research, strengthen interdisciplinary exchange, and improve the assessment mechanism for disciplinary talent. Third, it is necessary to strengthen the construction of journals for cold disciplines. On the one hand, continuously promote the development of the journal *Science and Atheism* and push for its inclusion in the "Three Core" journal directories (i.e., Peking University Core, Nanjing University Core, AMI Core); on the other hand, encourage comprehensive and specialized journals to open columns related to atheism, thereby encouraging the output of research results.

第四，加强对作为“冷门学科”的科学无神论学科的扶持力度。科学无神论是对国家有特殊意义的学科，关乎党执政的思想基础和中华民族精神的人文底色，关乎科教兴国战略和中华民族的伟大复兴。然而一段时间里，因为种种原因，科学无神论学科的话语逐渐式微、 队伍不断流失，在各大教材论坛失语、失声、失踪，沦为“濒危学科”。为进一步传承这一具有特殊意义的学科，建议将科学无神论明确列为冷门学科加以扶持。一要加强科学无神论学科的人才建设，加强学科带头人队伍建设，加大后备人才培养力度，举办冷门学科培训班， 同时鼓励其他领域相关学者和年轻学者进入这一研究领域，充实研究队伍。二要针对科学无神论研究开设冷门学科工作室、加强跨学科交流、改进学科人才考核机制。三要加强冷门学科期刊建设。一方面，持续推动《科学与无神论》期刊建设，推动进入“三大核心” （即北大核心、南大核心、AMI核心）期刊目录；另一方面，推动各大综合性期刊和专业期刊开辟无神论相关栏目，鼓励成果产出。

Fifth, expand the international influence of the discipline of scientific atheism. The contradictory movement between theism and atheism in the ideological sphere and in all spheres of social life is not a special problem existing only in one country or one corner, but a major practical problem that runs through the history of human civilization development and is commonly faced by all countries in the world. Viewed from the history of human civilization development, the influence of religion is gradually weakening and the influence of atheism is gradually strengthening, but the development of things always proceeds in spirals and advances in waves. The world today is undergoing changes unseen in a century [1]1 changes unseen in a century: A standard formulation in contemporary Chinese political discourse, referring to the current period of global turbulence and transformation, including shifts in the international order, technological revolution, and multiple crises., with profound adjustments in the balance of international forces; religious issues are becoming increasingly prominent in some countries and regions, becoming a major problem of common concern and urgent solution for all countries in the world. It is precisely for this reason that contemporary Western new atheist thought has risen, and cutting-edge academic research around the world is also paying close attention to the development of Chinese atheist research. In light of this, actively expanding the international influence of the discipline of scientific atheism, actively promoting Chinese atheist research to go global, and hosting a World Atheists Forum have become important tasks for the discipline of scientific atheism.

第五，扩大科学无神论学科的国际影响力。有神论与无神论在意识形态领域、在社会生活各领域的矛盾运动不是仅存在于一国一隅的特殊问题，而是贯穿于人类文明发展史、世界各国都共同面对的重大现实问题。就人类文明发展的历史来看，宗教的影响力在逐渐减弱、 无神论的影响力在逐渐增强，但事物的发展总是螺旋式上升和波浪式前进。当今世界正经历百年未有之大变局，国际力量对比深刻调整，宗教问题在部分国家和地区日益突出，成为世界各国共同关注和亟需解决的重大问题。也正因为如此，当代西方新无神论思潮崛起，世界各国的前沿学术研究也高度关注中国无神论研究的发展。有鉴于此，积极扩大科学无神论学科的国际影响力，积极推动中国无神论研究走出去、举办世界无神论者论坛就成为科学无神论学科的重要任务。

Overall, in 2023, the disciplinary construction of scientific atheism has gradually entered the "deep-water zone" [2]2 deep-water zone: A metaphor commonly used in Chinese political discourse to describe a stage of reform or work where the remaining problems are the most difficult and complex, requiring greater effort and risk. of storming fortifications and overcoming difficulties. It must not only face "long-standing old problems" and "hard bones that are difficult to chew" [3]3 hard bones that are difficult to chew: A common Chinese idiom for particularly tough or intractable problems., but also be adept at solving many new problems with new historical characteristics; its complexity and challenge are imaginable. Precisely at such a time, the atheist research contingent must have the courage of "knowing there are tigers in the mountains, yet偏向虎山行" [4]4 knowing there are tigers in the mountains, yet偏向虎山行: A Chinese proverb meaning to deliberately take on a known danger or challenge, expressing courage and determination., unite the national atheist research contingent, dare to storm fortifications and overcome difficulties, and jointly advance the cause of scientific atheism.

总的来看， 2023年，科学无神论学科建设逐步进入攻坚克难的“深水区” ，不但要面对 “长期存在的老问题”和“难啃的硬骨头”，还要善于解决许多具有新的历史特点的新问题， 其复杂性和挑战性可想而知。越是在这个时候，无神论研究队伍越要有“明知山有虎，偏向虎山行”的勇气，将全国的无神论研究队伍团结起来，敢于攻坚克难，共同将科学无神论事业推向前进。

Online editor: Tongxin

网络编辑：同心