Current Challenges Facing Scientific Atheism and Expert Recommendations
Since the founding of the People's Republic of China, we have persisted in following Marxism as our guide and building a socialist state under the leadership of the Communist Party of China. In the historical process of socialist construction, the publicity and education of scientific atheism have always been an extremely important component of our ideological-theoretical and spiritual-cultural construction; it is a point of substance inherent to [1] upholding Marxism. However, since the beginning of Reform and Opening-up, along with rapid economic and social development, currents of thought and culture have trended toward pluralization. For some time now, under the combined influence of various factors, a considerable number of people in society have experienced serious problems regarding their ideals, convictions, and spiritual pursuits. A prominent manifestation of this is a lack of belief in socialism and the Communist Party. Even some Party members remain silent about Marxism and communist ideals and convictions, turning instead to various religions—religious and superstitious activities are reaching a fever pitch. Faced with this highly abnormal phenomenon, several experts and scholars have expressed profound concern.
Some experts and scholars point out that a strange phenomenon currently exists in our society: while theism is becoming increasingly popular, atheism is rarely discussed. Feudal superstitions have also surged back into vogue, and so-called "extraordinary powers" [2] that violate scientific common sense have become a "new superstition" under the banner of "science." For example, some call extraordinary powers the "dawn of a scientific breakthrough," refer to fortune-telling as "predictive science," and term fengshui [3] "environmental science," among others. The consequence of neglecting atheism is a sharp increase in the number of people following various religions—for instance, the number of Christians has increased more than tenfold over the past twenty years. Corresponding to this social phenomenon, our national education theory and practical activities often overlook the issue of atheism, neglecting its education and publicity. Some scholars worry that atheism has fallen from a "prominent study" to an "idle study," while theism has risen from a "perilous study" to a "prominent study."
The increasing popularity of theism reflects the disorientation of some people’s spiritual pursuits during the process of modernization, as well as a crisis in people’s spiritual lives and ideals. Regarding its social roots, some experts and scholars note, for example, that out of a motive to increase tourism revenue, some locales—knowingly or unknowingly disregarding relevant state laws—are keen to compete in designing larger scales and investment sums to use public funds for building "Great Buddhas" and various religious facilities. This has caused ideological confusion among the masses and Party members, as well as chaos in the ideological sphere. Some scholars further point out that the emergence of this phenomenon also reflects changes in China's socio-economic life. On one hand, it is not unrelated to the rapid development of the individual, private, and foreign-funded economies; on the other hand, it is linked to certain one-sidedness in our implementation of the Party's religious policies. Currently, the support given to religion by some local departments and social forces is greater than the support given to education and publicity work for atheism. Scholars believe that while emphasizing freedom of religious belief is correct, the publicity of the mainstream ideology and atheism must not be neglected.
Experts and scholars are deeply concerned about the current situation where the number of religious believers among Party members, cadres, and young students has been continuously increasing. They point out that in modern Chinese history, from the Qing government to the Republican government, religion was never allowed to enter schools. When the famous educator Cai Yuanpei served as the Minister of Education for the Republic of China, he ordered the prohibition of religion in higher education, advocating for the replacement of religion with aesthetic education. After the founding of New China, we formed a complete set of effective experiences and methods for atheism and ideological education. However, in recent years, the erosion of people's minds and social life by religious thought has become increasingly serious. The phenomenon of university students believing in religion is becoming more prominent every day. The reasons include: first, the influence of family and ethnic traditions; second, the personal circumstances of students and the active recruitment by religious organizations; and third, certain structural deficiencies in our national education system. Experts and scholars believe that during the formative period of students' worldviews and values, our national education failed to provide the cultivation and immersion necessary for sound personality, healthy thought, and noble temperament. When students feel lost and most need guidance, no one or very few people are able to help them establish the correct direction. Without timely and persuasive intervention and guidance of values, students easily develop a "belief vacuum" and a "spiritual desert," thereby providing opportunities for religious superstition and theism.
Some experts and scholars believe that even more serious problems appear among some leading Party cadres. Currently, religious belief among leading Party cadres exhibits "four mores": first, there are more retired leading Party cadres believing in religion, some even becoming backbones of churches; second, there are more leading Party cadres in ethnic minority areas believing in religion; third, among mid-to-high level leading Party cadres who believe, there are more followers of Buddhism; fourth, among grassroots leading Party cadres who believe, there are more followers of Christianity.
Regarding the increasing number of leading Party cadres believing in religion, especially Christianity, some experts and scholars analyze that this phenomenon prompts deep reflection on several issues: first, in the era of economic globalization, the influence of Western culture and ideology has penetrated every aspect of our society, including the Party's own "organism"; second, some decadent and backward ideologies are resurging, competing with our mainstream ideology for territory and "market share," attempting to occupy the ideological territory of Party members and cadres; third, some local Party organizations have neglected the education, management, and ideological-political work of members, causing some leading Party cadres to lose their way under the impact of pluralized values, leading to a crisis of faith and values.
Some experts and scholars point out, with surprise and concern, that some people are not only indifferent to leading Party cadres believing in religion but even defend it, saying things like "personal political belief and religious belief are not in conflict; political belief should not be religionized, nor should religious belief be politicized." Some teachers in Party Schools [4] openly advocate during lectures that Communist Party members can hold religious beliefs. Some Party members and cadres, including some leading cadres, pay lip service to "scientific development" [5] but forget the scientific worldview and life outlook on the issue of faith, disregarding true science; they pay lip service to being "people-centered," yet in the depths of their thoughts and actions, they practice being "god-centered," believing in religious superstition rather than the great power of the masses manifested in living social practice, preferring to let deities master their destiny. These actions run counter to our guiding ideology and the strategic thoughts of the Scientific Outlook on Development and being "people-centered" [6] proposed by the Party Central Committee.
Publicity and education of scientific atheism undoubtedly face numerous dilemmas. Some people oppose atheistic education in the name of freedom of religious belief and building a harmonious society; others believe that religious belief is entirely a personal matter and beyond reproach; some even believe that Marxism is not contradictory to religion, and that religion—capable of satisfying certain spiritual needs—is indispensable to social development. Experts and scholars point out that these understandings and views are quite popular in society today and also find a market among leading Party cadres. They are not only one-sided and erroneous but also extremely harmful.
Experts and scholars generally believe that although those believing in religion among leading Party cadres are still a tiny minority, if allowed to develop, it will inevitably pose a great threat to the Party's ideological foundation, ideals, convictions, organizational principles, and governing status, with very serious consequences. Whether Party members and cadres dabble in religious beliefs from abroad or indigenous ones, both are incompatible with our socialist ideology. These situations, especially those involving factors of infiltration by foreign forces, should arouse our high vigilance.
II. Several Issues Requiring Clarification and Resolution to Strengthen Scientific Atheism Education and Publicity
Precisely because the publicity and education of scientific atheism face numerous dilemmas and difficulties, changing the status quo requires arduous and meticulous work.
Some experts and scholars believe that on the basis of clarifying the relationship between scientific atheism and socialism with Chinese characteristics, the relationship between publicizing scientific atheism and freedom of religious belief, and the relationship between scientific atheism and ultimate human concern, publicizing scientific atheism necessitates the clarification and resolution of at least the following issues:
1. Atheism is the ideological foundation of the Marxist worldview; publicizing atheism does not contradict the implementation of the Party's policy on freedom of religious belief.
Atheism is the ideological foundation of the Marxist worldview, and Marxism is fundamentally incompatible with theism; therefore, persisting in atheism is a point of substance inherent to upholding Marxism. In response to the argument that Marxism and religion are compatible and that personal political belief can be separated from religious belief, experts and scholars point out that this is a distortion of Marxism. Marx's thought and research journey began with the critique of religion, moved to the critique of philosophy, and finally deepened into the critique of political economy. Marx partially affirmed certain positive roles of religion historically from the perspective of historical materialism, rather than affirming religion from the perspective of value orientation. Marxism is fundamentally incompatible with all forms of religious superstition and theism. We cannot use Marx's certain affirmations of religion in specific contexts to negate this incompatibility.
Other scholars point out that publicizing atheism not only does not contradict the implementation of the Party's policy on freedom of religious belief but is also a point of substance inherent to that policy. Speaking of freedom of belief cannot mean only the freedom to believe in religion; it must also mean the freedom not to believe in religion. Religion cannot be viewed as above all, more beautiful than all, or better than all. At the same time, personal belief cannot be absolutized or radicalized; personal belief must also accept social constraints, undergo constant reflection and revision, and harmonize with social belief (the common ideal of society).
2. Advocating atheism is an important foundation for social harmony; publicizing atheism will not damage social harmony but will instead correctly guide and properly handle social contradictions.
Experts and scholars believe that guiding religion to adapt to socialist society is an important task in building a socialist harmonious society. Atheism is an important component of the socialist core value system and socialist ideology. Publicizing atheism will not damage social harmony; on the contrary, it is an important foundation for social harmony. A harmonious society must never be viewed as one without contradictions, conflicts, or struggles; true harmony exists only on the basis of upholding truth and resolving contradictions.
Regarding the foundation of harmonious coexistence between religion and society, between different religions, between believers and non-believers, and between followers of different religions, some experts and scholars point out that the foundation cannot be seen as some common religious belief or non-belief, because a common religious belief simply cannot exist in reality. The reason harmony exists in a society with Chinese-path modernization is determined in its foundation and essence by the socialist economic system, political system, and the fundamentally consistent common interests of the Chinese people of all ethnic groups built upon the socialist system. Believers and non-believers can achieve harmony because, although they differ in religious belief, their fundamental interests are identical; they all support the socialist system, the leadership of the Communist Party of China, and the guiding position of Marxism, pursue the common ideal of socialism with Chinese characteristics, and take Chinese national culture as their shared spiritual home. Compared to the differences in religious belief, this is the "Great Commonality amidst differences." Experts and scholars emphasize that publicizing scientific atheism is not only harmless to social harmony but is the prerequisite for correctly guiding and properly handling social contradictions.
3. The substitutive satisfaction provided by religion cannot solve problems of moral cultivation and spiritual comfort in real life; communist morality and traditional Chinese virtues are what can truly satisfy people's infinite spiritual needs and spiritual transcendence.
Some in society believe that religion can provide "ultimate concern" for believers and that religious individuals generally possess higher moral standards. Through detailed data analysis and based on their own research findings, experts and scholars argue that this view is groundless. On the issue of "ultimate concern," religious superstition and theism do not constitute a noble spiritual pursuit; they fail to reach the level of ultimate concern in its true sense within the framework of human spiritual needs. Only the worldviews of scientific atheism, materialism, and communism can thoroughly resolve the issue of people’s spiritual needs and provide them with infinite spiritual fulfillment and spiritual transcendence. Many scholars believe that we must enrich and develop our spiritual resources by drawing from the spirit of serving the people whole-heartedly, advocated by the Communist Party of China, and from the excellent traditional culture of the Chinese nation. Only morality built upon the foundation of atheism represents the most noble and selfless moral realm. Some scholars also stated that the imbalance between moral standards and the spiritual world appearing in society serves as a reminder that we must accelerate our research into, and resolution of, the changes in people's spiritual lives and the diversification of spiritual needs during the process of modernization.
Many experts and scholars emphasized that after clarifying and resolving these issues, Communist Party members must also soberly recognize that communists are true atheists and are incompatible with various religions in terms of belief; for a Party member to believe in a religion means the loss of their advanced nature [7]. If our Party members, especially leading cadres [8], all run off to believe in religions and degenerate into theists, the foundation of our Party's political belief will be shaken, and our Party will face the danger of losing its qualification to lead due to the loss of its advanced nature.
III. Recommendations from experts and scholars on strengthening education and publicity regarding scientific atheism
Regarding how to change the current status of problems surrounding ideals and convictions, and how to strengthen the publicity and education of scientific atheism, several experts and scholars have put forward some excellent suggestions.
1. To consolidate the guiding position of Marxism in our country's ideology, education and publicity regarding atheism must be strengthened. Experts and scholars believe that the reason various religious superstitions are currently prevalent in our society is related to our failure to fully exert the guiding role of Marxism in the ideological sphere. We must vigorously carry out education in patriotism, collectivism, and socialism throughout society—including among both religious and non-religious masses—using the common ideal of socialism with Chinese characteristics to mobilize strength, using the socialist concept of honor and disgrace [9] to lead social trends, constructing a system of socialist core values, and consolidating the common ideological foundation upon which the people of all ethnic groups in the country unite and strive.
Some experts and scholars pointed out that atheism is an important constituent part of socialist ideology. To combine individual ideals with the common ideals of society and to vigorously build a strong foundation for these common ideals, there is an urgent need to strengthen research, education, and publicity regarding atheism. Other scholars proposed strengthening education on the realism of the communist ideal. Although communism is our long-term goal of struggle, it is not indefinitely far off; it is not merely a moral system, but a social ideal that can be turned into reality through struggle. Socialism is the primary stage of communism [10], and the theory of socialism with Chinese characteristics belongs to the communist ideological system—this point should be made very clear.
2. The Marxist view of religion must be firmly established and correctly implemented. Regarding how communists should correctly handle the relationship between atheism and theism, as well as religious belief, the Party’s three generations of central collective leadership—with Mao Zedong, Deng Xiaoping, and Jiang Zemin as their respective cores—and the Party Central Committee with Hu Jintao as General Secretary have all provided clear expositions. For example, Mao Zedong explicitly pointed out that we "must use materialism to replace idealism, and use atheism to replace theism." Deng Xiaoping emphasized: "Since the founding of our People's Republic, we have always implemented freedom of religious belief. Of course, we also carry out the publicity of atheism." Entering the new historical period, leading comrades such as Jiang Zemin and Hu Jintao have also pointed out many times: "Communists are atheists; they must persist in atheism and publicize atheism at all times." "Party members not only cannot believe in religion, but should also actively publicize atheism, publicize a scientific worldview, and publicize correct viewpoints opposing feudal superstition." These thoughts are the guiding principles for our correct understanding and handling of religious issues.
Experts and scholars believe that the essence of the Marxist view of religion is scientific atheism. This view of religion is rooted in historical materialism and scientific socialism, and it was developed through the struggle against the religious theology of various supernatural forces. Therefore, the publicity of atheism inevitably and unavoidably involves criticizing various forms of theism. In our practical work, we must fully implement the Party's religious policy and earnestly study and correctly understand the Marxist view of religion. We must deeply recognize the natural, social, and cognitive roots of religion, fully recognize the complexity and long-term nature of religious issues, and fully recognize the dual nature of religion's social role. In practical work, we must prevent "two types of one-sidedness": on the one hand, we cannot fail to publicize—or abandon the publicity of—atheism because we are implementing the policy of freedom of religious belief; on the other hand, we cannot negate freedom of religious belief because we are publicizing atheism.
Some experts and scholars pointed out that criticizing theism is not the same as opposing the religious masses; rather, it targets the social roots of religious belief and opposes backwardness and ignorance. Only in this way can we unite the religious masses to the greatest extent possible rather than excluding them, and only then can we inspire and educate the broad masses to struggle together against the social roots that produce theism—namely, the old exploitative system and the phenomena of social poverty, ignorance, and backwardness. Scholars emphasized that the critique of and struggle between atheism and theism (including religious theology) is not blind. The Marxist atheist critique of theism first moves beyond the critique of religion itself, focusing instead on criticizing and exposing the roots—especially the social roots—from which religion arises. Second, it moves beyond critiques directly aimed at religious dogmas and doctrines in a general sense, focusing instead on drawing a fundamental line of demarcation between the atheist worldview and the theist worldview.
3. Strengthening education and publicity for atheism must be based on reality and oriented toward the masses. Some experts and scholars pointed out that today, as the forms of social organization undergo tremendous changes, and as the diversification of people's interests and the independence, selectivity, variability, and diversity of their ideological activities increasingly grow, our development of atheist education and publicity must be based on reality and oriented toward the masses. The discussion and publicity of atheist issues are intended to help the broad masses establish scientific ways of thinking, believing, and living. We should absorb the achievements of excellent human civilizations, integrate new problems occurring in contemporary Chinese society, and create new lines of thought and forms of activity based on the combination of theory and practice. We should boldly use the guidance of the masses toward "seeking truth" (求真), "seeking goodness" (求善), and "seeking beauty" (求美) as three points of entry.
Regarding how to solve the problem of some Party members and cadres believing in religion, experts and scholars suggested: we must pay attention to the spiritual lives of Party members and cadres, strengthen and improve ideological and political work, enhance education in Marxist theory, and improve their ideological quality. Simultaneously, Party discipline must be strictly enforced, and the Party's principled requirements regarding the beliefs of its members must be made clear. Party committees at all levels and relevant departments should keep abreast of the ideological trends of Party members and cadres, and strengthen research into and guidance for their diversified and individualized spiritual needs.
Regarding how to solve the problem of some young students believing in religion, experts and scholars suggested: we must fully implement the Party's educational policy and mobilize all sectors of society to create a good social environment for the healthy growth of young students. School education should focus on nurturing students' humanistic literacy, emphasize humanistic care and psychological counseling, and guide young students to handle interpersonal relationships in a correct way and treat life's setbacks with a correct attitude. Particular attention should be paid to competing with religious forces for the hearts and minds of young students through meticulous and nuanced work.
4. Strengthening education and publicity for atheism requires both a "militant" character and a scientific character. Some scholars believe that strengthening the education and publicity of atheism is an important constituent part of ideological work. In the ideological field, if correct things do not occupy the territory, various erroneous things will seize the opportunity to enter. We must have a sober understanding of and take practical measures against the current prevalence of superstitious activities and their social harms. Some scholars pointed out that researching and publicizing atheism requires possessing the character of a soldier and the character of a scholar. The so-called character of a soldier means remaining clear-headed and firm in one's stance on major issues of right and wrong, and publicizing atheism with a clear-cut stand and full confidence. The so-called character of a scholar means strengthening research when publicizing atheism, earnestly studying the Marxist view of religion, and seriously researching and innovating the methods and means of publicizing atheism to enhance its persuasiveness, relevance, and effectiveness. In short, we must enhance our sense of responsibility and mission in publicizing atheism and increase our awareness of the urgency and importance of doing this work well.
About the Authors: Yang Mingwei and Qi Yiming are officials at the Literature Research Office of the CPC Central Committee.