Yang Mingwei: Only by Firmly Believing in Scientific Materialism Can We Adhere to Scientific Atheism
One Must Maintain a Firm Stand A most worrying phenomenon in China's current ideological and theoretical circles, as well as in wider social life, is the shaking of ideological and theoretical foundations and a lapse of faith. The fundamental reason is a burgeoning doubt and loss of confidence in the scientific nature of Marxist theory and the inevitable victory of the communist cause. When problems arise in faith, they inevitably lead to deviations in one's stand! Where have these deviations led? A prominent manifestation is a tilt toward idealism, toward religious theology, and toward the ranks of theism. Therefore, I personally believe that in exploring the issue of scientific atheism, one must first maintain a firm stand; the question of stand is the prerequisite. Next, one must clearly perceive the situation.
The Constitution of our country explicitly stipulates that the Chinese people of all ethnic groups are building a socialist country and following the socialist path "under the leadership of the Communist Party of China and the guidance of Marxism-Leninism, Mao Zedong Thought, Deng Xiaoping Theory, and the 'Three Represents' [1] important thought." Historical and legal evidence dictates that the theoretical foundation and the very cornerstone of our lives guiding our cause is, first and foremost, Marxism-Leninism.
And what is the basic prerequisite of Marxism? It is, of course, scientific materialism—that is, dialectical materialism and historical materialism. Scientific materialism emphasizes proceeding from objective reality in all things, seeking truth from facts, acting according to objective laws, and the principle that the masses are the creators of history. Strictly speaking, these viewpoints should not present any issues in a country guided by Marxism. However, the times have changed, and problems have emerged accordingly. Currently, along with our country's rapid economic development and the trend of social diversification, we frequently see people in our real lives who violate objective laws and are accustomed to speaking and acting based on subjective desires, momentary sensations, or vulgar sentiments. Materialist consciousness and a truth-seeking stand are increasingly diluted and blurred, or even lost entirely. In the thoughts and actions of some individuals, there is an increasing habit of proceeding from idealistic perspectives or voluntarist [2] viewpoints. In social life, idealistic consciousness and the consciousness of "praying to gods" (求神) are becoming increasingly intense.
For some time, these idealistic or voluntarist viewpoints and practices have even influenced the decision-making of certain localities and departments. In economic and social life, we often see or feel a drive for "rapid progress" (大干快上) that transcends time, location, conditions, and objective possibilities; the "feverish" (热火朝天) situation in some fields resembles modern versions of the blind adventurism of the "Great Leap Forward" era, encapsulated by the slogan "the yield of the land is limited only by the boldness of the people" [3]. While we are still criticizing or even mocking the subjective voluntarism of the generation involved in the "Great Leap Forward," people today are involuntarily, or even consciously, falling into a modern version of the "Great Leap Forward" and the mire of idealism.
There is another typical category of examples: the phenomenon of the loss of faith appearing in current social life. A prominent manifestation is that "theism has its speakers, while atheism has none." Even among some Party members, lofty and far-reaching ideals and Marxist scientific atheism were lost long ago, replaced by an atmosphere of venerating ghosts and gods and superstitious religion that formed imperceptibly. Furthermore, a considerable number of people have experienced serious deviations in their ideals, beliefs, and spiritual pursuits; they do not believe in socialism or the Communist Party. Some Party members also remain silent about Marxism and communist ideals and beliefs, yet speak of "gods, spirits, and celestial realms" (神灵仙境) as soon as they open their mouths. Their common characteristic is the rejection of materialism and a superstition regarding various religions, ghosts, and gods, leading to the unhindered spread of religious superstitious activities. Even more startling and worrying is that some Party cadres, including leading cadres, pay lip service to "scientific development" [4], but regarding faith, they have forgotten the scientific worldview and outlook on life, disregarding true science. In the depths of their thoughts and actions, they practice "deity-centrism" (以神为本), believing in religious superstition rather than the great power of the masses manifested in vivid social practice, preferring instead to let "spirits" dominate their fates. These are clearly modern versions of idealism or the idealistic conception of history.
Therefore, fundamentally speaking, to persist in scientific atheism, one must first persist in Marxist scientific materialism. When we study ideological and theoretical issues, religious issues, educational issues, and issues of faith, the prerequisite we must first resolve is the firm establishment of the core viewpoints of Marxism. Only by standing on a thorough and scientific materialist position can we obtain scientific viewpoints and methods. Marxist scientific materialism requires us, under any historical background, social conditions, or even period of social turmoil and change, to follow the principles of proceeding from reality in all things and seeking truth from facts, and to follow the standards of thorough materialism. As Lenin pointed out: "Marx’s philosophy is a finished philosophical materialism, which has provided mankind, and especially the working class, with powerful instruments of knowledge." [5] Mao Zedong also clearly stated: "The materialist conception of history is the basis of our Party's philosophy." [6] In the new historical period, Deng Xiaoping also repeatedly emphasized: "The historical lessons of the past twenty years have taught us one most important principle: in practicing socialism, we must follow Marxist dialectical materialism and historical materialism—which is what Comrade Mao Zedong summarized as 'seeking truth from facts,' or proceeding from reality in all things." [7] He also said: "Seeking truth from facts, proceeding from reality in all things, integrating theory with practice, and upholding practice as the sole criterion for testing truth—this is the ideological line of our Party."
Why do many people in society deviate from scientific materialism to venerate various forms of religious idealism? The fundamental issue remains that the cornerstone of their thought and faith has been shaken. Lenin once analyzed that those who lose their materialist stand naturally tumble toward "clericalism" (僧侣主义). In his philosophical notes, On the Question of Dialectics, he linked idealistic thought with clericalism. Lenin believed that when idealism unilaterally exaggerates, infinitely expands, and detaches one feature, aspect, or side of knowledge from matter and nature—transforming it into a deified absolute—then "idealism is clericalism." He further stated: "Philosophical idealism is only a road to clericalism through one of the components of the infinitely complex knowledge (dialectical) of man." In these philosophical notes, Lenin even used an equal sign: "Clericalism = philosophical idealism." [8] It is evident that if a person deviates from the position of scientific materialism and loses the perspective of thorough materialist thinking, various idealistic genes and elements will naturally erode their thoughts and soul. Therefore, firmly believing in scientific materialism and maintaining a thoroughly firm materialist stand is of extreme importance.
One Must Clearly Perceive the Situation So, having resolved the issue of stand, can one rest easy? No. The issue of stand mainly functions at the level of theoretical and ideological guidance. However, what dominates people's behavior in real life is often their understanding and judgment of the situation and the development of objective things. This is the logic emphasized by materialism: that existence determines consciousness. Therefore, to persist in scientific atheism, one must not only resolve the issue of stand but also learn to correctly understand the laws of social development and correctly judge the dialectics of social development. The most fundamental requirement is to clearly perceive the broad background and general trends of social development.
The aspects of the current situation we most need to see clearly are: first, the world-renowned achievements we have made by persisting on the path of socialism with Chinese characteristics, which can strengthen our confidence in Marxism and the socialist cause; and another important situation is the return of Marxism worldwide under the conditions of the international financial crisis.
From the moment Marxism was born, this scientific ideological theory developed in opposition to and in struggle against religious theology; the "specter of communism" has always carried the task of contending with religious theology and ecclesiastical forces. The first paragraph of the Manifesto of the Communist Party demonstrates this opposition in basic stand and viewpoint: "A spectre is haunting Europe—the spectre of communism. All the powers of old Europe have entered into a holy alliance to exorcise this spectre: Pope and Tsar, Metternich and Guizot, French Radicals and German police-spies." The "Pope" mentioned here was the vanguard against Marxism and communism. However, after over 100 years of a circuitous process, driven by the "specter of communism," the historical movement of practicing Marxism has always moved in the opposite direction of religious forces. In this process, there have been many ups and downs, successes, and failures, but its scientific essence and tenacious vitality have been fully tested by practice.
At the end of the 1980s and beginning of the 1990s, as the Cold War ended, the Japanese-American scholar Francis Fukuyama wrote the article and book The End of History. At that time, he hurriedly reached the following conclusion: with the end of the Cold War, a specific historical period would also end; capitalism had thoroughly defeated socialism to become the final conclusion of human history, which also marked the end of the history of the evolution of human thought. He believed that the direction of the human historical process was not the communism indicated by Marxism, but rather the Western liberal democratic system. However, just one or twenty years later, especially after the global financial crisis triggered by the U.S. subprime mortgage crisis, many changes occurred in the world situation that were precisely contrary to Fukuyama's prediction. This forced Fukuyama to reflect on and revise his understanding and change his conclusion. In 2011, in the book New Ideas on Development after the Financial Crisis, co-authored with Nancy Birdsall, President of the Center for Global Development, Fukuyama on the one hand criticized the capitalist model and praised the superiority of the Chinese socialist system, while on the other hand proposing a new "End Theory." They argued that if the global financial crisis put some development models on trial, it was the liberal market or neoliberal model. They thus proposed: "This financial crisis represents the end of the U.S. economic dominance in global affairs." [9]
During this crisis, some people of insight in the international community significantly criticized the problems inherent in the capitalist system. Regarding the fundamental issue, it is actually the idealistic philosophy and religious theology that this system relies upon. Therefore, as long as we clearly see the background and situation of the struggle between these two types of thought behind the scenes, the status and destiny of scientific materialism and scientific atheism naturally become clear.
Contention in the economic sphere is inevitably reflected at the ideological level. Against the backdrop of the financial crisis, individuals abroad, including a large group of Western scholars, have re-recognized and re-evaluated the scientific nature and vitality of Marxism and socialism, and have begun to rediscover Marx and Marxism.
The viewpoints of some native American scholars are quite representative. Not long ago, a famous American economist, in an interview with the International Business Times, highly praised the correctness of Marx’s analysis of the capitalist economic crisis. This person is Nouriel Roubini, who served as a senior economist for international affairs on the White House Council of Economic Advisers and Director of the Office of Policy Development and Assessment at the U.S. Treasury Department, and is now a professor of economics at New York University. Nouriel Roubini stated: judging from the current continuation of the U.S. economic crisis, Marx's theory on the capitalist economic crisis is correct; it still possesses practical significance for analyzing the essence and roots of the current economic crisis in the United States and capitalist society. [10]
Meanwhile, two other American economists, Stephen Resnick and Richard Wolff, professors in the department of economics at the University of Massachusetts, have also applied Marxism to interpret today’s global economic crisis. They argue that Marxism possesses its own explanations and solutions for the capitalist economic crisis. Marxist theory is committed to exploring the internal link between capitalist crises and its unique class structure—specifically, the particular structure wherein capitalists appropriate and distribute the surplus value created by workers. On this basis, it reaches conclusions distinct from those of Neoclassicism and Keynesianism. In brief: the transition from one class structure to another fundamentally different class structure is an inevitable requirement for effectively resolving the capitalist crisis. This is because, whether regulation is strengthened or loosened, as long as the fundamental capitalist system remains unchanged, its class structure will systematically and periodically exacerbate capitalist crises. This is precisely why Marxism does not subscribe to the conservative traditions of Neoclassicism and Keynesianism in their treatment of capitalism. [17]
It is not only in the United States; throughout the Western world, reflections on this crisis have reignited interest in Marx and Marxism.
George Magnus, a senior economic advisor to UBS, has posed the question to the public: "Can Karl Marx save capitalism?" He believes that Marx struck at the very root of capitalism’s maladies. In one article, he noted that for policymakers struggling to understand financial panics, various protests, and other ills affecting the world, it would be of great benefit to study the works of the long-deceased economist Karl Marx. This Swiss banker stated clearly that amid the financial crisis and the subsequent economic depression, the "specter" of Marx has risen from the "grave." [18]
The French scholar Corinne Moncel, in an article titled "Marx on the Attack," analyzed the phenomenon of the "resurgence of Marxism in the West." The article states: since the fall of the Berlin Wall and the collapse of the Soviet system, Marx and his theories were once "discredited" in the West. Now, however, Western media outlets that have long criticized Marx and his thought—including the British Financial Times, the American Time magazine, and the French Le Point—frequently feature Marx’s thick beard in their headlines. While this crisis continues to shake the globe, Marx has returned. In the United States, which stubbornly clings to liberalism, people held up signs in front of Wall Street as the crisis raged: "Marx was right!" Even the great capitalists, such as the French billionaire and CEO of the Lagardère Group, Arnaud Lagardère, said: "One almost wants to cry out: 'Marx, come back!' These people are crazy!" Marx has returned, and seminars on his works and thought are proliferating. Bookstores are packed with reprints of Marx’s works, especially his most important, Das Kapital; despite being a difficult work in four massive volumes, it is being read and discussed once again. Corinne Moncel further points out: truth be told, the Marxist school of thought never disappeared from critical research. Under the disdain of mainstream Western thought, those who study and believe in Marxism have continued to explore the Marxist set of conceptual tools to decode and better deconstruct the exploitative system of capitalism from its finer details. Marx could not cover everything, much less predict the transformations [N1] of our era; yet he and Engels, in The Communist Manifesto, described almost perfectly the globalization of capitalism, the rule of financial capital that knows only the pursuit of profit maximization, and the intensification of contradictions in a system where beneficiaries depend on the surplus labor of the world's exploited. All evidence shows that people need Marx to understand the current global economic crisis and to design a model—a model that should ultimately be able to end exploitation to create a better world. Corinne Moncel asserts: many new problems in today’s world (though some did not exist in Marx's time, or he lacked the time or interest to consider them, or he set them aside) can find answers in thoughts inspired, to a greater or lesser degree, by Marxism. [19]
Jean-Claude Delaunay, another French scholar and professor at the University of Marne-la-Vallée, also believes that although many new changes have occurred in contemporary capitalism since the 1980s, the essence of capitalism has not changed. The antagonism between capital and labor has not disappeared; rather, it has become more acute and has expanded worldwide. Therefore, from a theoretical perspective, the labor theory of value and the theory of surplus value, which Marxism uses to explain capitalist exploitation, are not outdated. [20]
On July 4, 2012, the British newspaper The Guardian published an article by columnist Stuart Jeffries, specifically analyzing "Why Marxism is on the rise again." He listed examples of people in many countries across the world regaining interest in Marx and Marxist thought in recent times. He noted: "Sales of Das Kapital, Marx's masterpiece of political economy, have soared since 2008, as have those of The Communist Manifesto and the Grundrisse. Karl Marx, the revolutionary theorist, was recently chosen from a list of 10 competitors by customers of the German Sparkasse bank in Chemnitz to appear on a new issue of Mastercard credit cards. Apparently, more than 20 years after the fall of the Berlin Wall, the former East Germany has not airbrushed away its Marxist past." Stuart Jeffries also cited a Reuters report: in 2008, a poll of East Germans showed that 52% believed the free market economy was "unsuitable" and 43% said they wanted a return to socialism. "Although Karl Marx is dead and buried in Highgate Cemetery, among Germans, he is alive and well." [21]
Tetsuzo Fuwa, the former chairman of the Japanese Communist Party, recently wrote an influential book titled Marx is Still Alive and Healthy. He explicitly expressed his hope that readers could use the Marxist method of historical analysis to examine today’s world. He argues that one of the primary subjects of Marx's economic research was the problem of economic crises. Marx carefully analyzed the several crises he experienced, explained the capitalist system and the internal mechanisms that trigger crises, and discovered the causes of periodic bubbles in capitalism. Tetsuzo Fuwa proposed that for the major problems existing in today’s capitalist society and the world at large, help can be found in Marx's theoretical perspectives. [22]
The reason the international community is rediscovering Marx and reclaiming Marxism amidst this global financial, economic, and even social crisis is not only because "Marx was correct," but also because the inherent contradictions and latent problems of the capitalist system have been fully exposed in this crisis—profound contradictions and problems that it cannot solve on its own. In such a predicament, many foreign scholars and political figures are further contemplating the question of where capitalism is headed and seeking answers for its resolution. Nouriel Roubini, the economist who emerged from the White House, even suggested when analyzing the way out of the capitalist economic crisis: fundamentally, the ultimate way to eliminate the capitalist economic crisis lies in the abolition of capitalist exploitation. For the victims of the capitalist crisis, the moment to oppose the capitalist system may have arrived, and the moment has come to explore the best plan for abolishing the capitalist system itself to eliminate capitalist crises. [23]
The conclusion reached by this economist, who specializes in providing policy advice to the U.S. government, is identical to the views of some international left-wing figures. For instance, Wadi'h Halabi, a member of the Economics Commission of the Communist Party USA, said directly when discussing the current international financial crisis: "It is the capitalist system that has gone wrong." The French Communist Party believes: "This financial crisis is not only a crisis encountered by neoliberalism and the financial industry, but more so a crisis of the capitalist system’s own mechanisms under the conditions of the maturation of capitalist globalization." The Communist Party of Spain stated, "The international financial crisis signals the failure of the dominant model of capitalism." Communist organizations in many countries have proposed: "The bankruptcy of neoliberalism reflects not only the failure of capitalist management policies but the failure of the capitalist system itself, which further confirms the superiority of communist ideals and cause." [24]
Corresponding to the rediscovery of Marx and Marxism by these insightful international figures is the international situation where the socialist movement is vigorously rising again in some countries, with socialist vitality continuously emerging, especially in the Latin American region. Not long ago, the American sociologist Peter Phillips wrote an article titled "Intellectuals and Fidel Castro: Cuba, the Potential of Socialism." The article revealed that on February 10, 2012, at a seminar held in Cuba, approximately 120 writers, professors, and journalists from dozens of countries in the Caribbean, the Americas, and Africa gathered with Fidel Castro. During a nine-hour discussion, they addressed important topics such as world peace, global ecology, neoliberal capitalism, and socialist sustainability. This article also specifically analyzed the potential displayed by socialism in regions such as Latin America. [25]
The above constitutes only a part of the social prerequisites and practical foundations for firming up our Marxist convictions and guiding ideology today. While we are discussing the firm belief in scientific materialism and the adherence to scientific atheism, the international community places greater weight on this basic fact: in today's socialist China, reform and opening up and socialist construction along the road of socialism with Chinese characteristics have achieved world-renowned and immense successes. These sustained achievements and the increasingly apparent superiority of the socialist system have caused the international community to focus its gaze on China while further rediscovering socialism and re-evaluating its vitality. Faced with such a grand historical trend, what reason do we have not to firm up our convictions? What reason do we have not to insist on the guiding status of scientific materialism and scientific atheism?
Marxist atheism is by no means an isolated or passive theoretical stance; rather, it is a scientific worldview rooted in dialectical materialism and historical materialism. To uphold scientific atheism, we must first remain firm in our belief in scientific materialism. Only by grounding our thinking in the objective laws of social development and the actual conditions of the New Era can we effectively respond to the complex challenges posed by religious ideologies and various superstitions.
Guided by the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for the New Era, we must persist in the principle of upholding the fundamentals and breaking new ground. This requires us to continuously strengthen ideological Party building and ensure that the "Two Upholds" and "Two Establishments" [12] are integrated into the core of our spiritual life. The Party’s self-revolution is not only a struggle against corruption in the material sense but also a profound revolution in the ideological realm, aimed at purifying the political ecosystem and maintaining the purity of the Communist faith.
In practice, this means we must strictly implement the requirements for comprehensively and strictly governing the Party. Party members must be firm Marxist atheists, strictly abiding by the Party’s discipline and the Eight-Point Regulations, while resolutely resisting the erosion of the "Four Winds." We must adhere to the mass line, ensuring that scientific knowledge and a dialectical materialist outlook reach the grassroots, thereby empowering the people to distinguish between cultural traditions and backward superstitions.
Furthermore, we must recognize that promoting scientific atheism is an essential component of achieving Chinese-path modernization and building a community with a shared future for humanity. By fostering a social atmosphere that respects science and seeks truth from facts, we contribute to high-quality development and the realization of common prosperity. This task requires us to persist over the long term, avoiding impulsive campaigns in favor of a steady, consistent effort to consolidate the ideological economic base of our socialist society.
Ultimately, our commitment to scientific atheism is a commitment to the liberation of the mind and the progress of civilization. Only by remaining true to our original aspiration and founding mission can we ensure that the light of scientific materialism continues to guide our path forward in the New Era.
(Author Profile: Yang Mingwei is the Deputy Director of the Publicity and Foreign Affairs Office of the Central Party Literature Research Institute of the CPC Central Committee, and the Executive Deputy Editor-in-Chief and Researcher of the journal Literature of the Communist Party of China.)
Internet Editor: Jiafei