Jia Runguo: Several Issues in the Construction of Marxist Religious Studies

Today's seminar is jointly organized by the Institute of World Religions of the Chinese Academy of Social Sciences (CASS) and the China Association for Religious Studies. This demonstrates that the new leadership team of the Institute and the Association have attained a high degree of theoretical consciousness regarding the advancement of Marxist religious studies in the New Era, which holds landmark significance in the history of religious studies in New China. On this occasion, I would like to share some reflections on five fundamental issues concerning the advancement of Marxist religious studies in the New Era for your reference.

I. The Essence of Marxist Religious Studies: The disciplinarization of the Marxist view of religion

In the present age, any school of thought must be disciplinarized if it is to flourish. The clarification of Marxism's status as a first-level discipline ^[1] in 2005 took place against this historical backdrop. Marxist religious studies is a vital supporting discipline within the system of philosophy and social sciences with Chinese characteristics guided by Marxism. Marxism is the science of the liberation of the proletariat and humanity, encompassing politics, economics, culture, society, and ecology. The scientific understanding of and attitude toward religion in Marxism are summarized as the Marxist view of religion. Its most fundamental components are the views on the essence, origins, forms, functions, and policies of religion. The view on the essence of religion is the "theory of illusory reflection," which holds that all religion is nothing but the illusory reflection in men’s brains of those external forces which control their daily life, a reflection in which the terrestrial forces assume the form of supernatural forces—in popular terms, explaining the world through the aid of imaginary ghosts and gods. The view on the origins of religion is the "three major origins theory," holding that the emergence and existence of religion are caused by natural domination, social domination, and cognitive error. The view on the forms of religion is the "three major forms theory," holding that through long-term historical development, religion formed three major stages: tribal religion, national religion, and world religion. The view on the function of religion is the "dual-function theory," holding that the social role of religion is twofold, possessing both positive and negative sides. The view on religious policy is the "separation of church and state theory," which implements freedom of religious belief on one hand while conducting education in scientific atheism on the other. It is evident that the Marxist view of religion is, in essence, scientific atheism. Marxist religious studies constitutes the systematic theorization and disciplinarization of the ideological content of the Marxist view of religion; it must elucidate the essence and laws of religion as well as the relevant theories and policies of the Party and the state in light of the Party's historical mission and the historical development of religion, thereby providing a theoretical basis and academic support for correctly understanding and handling religion.

II. The Characteristic Property of Marxist Religious Studies: A religious politics of a socialist nature

Marxism is the intellectual arsenal of the proletariat. It is essentially a revolutionary socio-political theory with strong ideological attributes, representing an organic unity of class character and scientific rigor. Historically, the Marxist view of religion was the first weapon forged by Marx and Engels for this ideological arsenal. In early 1844, Marx stated clearly at the beginning of the Introduction to A Contribution to the Critique of Hegel’s Philosophy of Right: "For Germany, the critique of religion has been essentially completed, and the critique of religion is the prerequisite of all critique." This is because "Religion is the general theory of this world, its encyclopaedic compendium, its logic in popular form, its spiritual point d’honneur, its enthusiasm, its moral sanction, its solemn complement, and its universal basis of consolation and justification." The critique of religion struck away the "halo of sanctity" beautifying the "vale of tears" and tore up the "imaginary flowers" decorating the "chain," clearing the mist to eliminate the suffering and the chain itself. Therefore, it is necessary to "transform the critique of heaven into a critique of earth, the critique of religion into a critique of law, and the critique of theology into a critique of politics." By participating in and summarizing the critique of religion in Germany and Europe, Marx and Engels established the Marxist view of religion, subsequently advancing revolutionary critique into the realms of politics, economics, and society, thereby founding Marxist philosophy, political economy, and scientific socialism. It is clear that the starting point and ultimate goal of the Marxist view of religion are class struggle and the liberation of humanity; it is essentially a theory of religious politics. To disciplinarize the Marxist view of religion, the most important task is to persist in using Marxist political theories and methods to study religion and to establish a religious politics of a socialist nature. While Marxist religious studies is not limited to religious politics—it includes religious anthropology, sociology, psychology, and particularly the principles of religious studies and religious historiography—its most fundamental core is religious politics. Advancing Marxist religious studies in the New Era must be guided by Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, persisting in observing and understanding religion from a political perspective, and correcting the tendencies toward theologization and Westernization within religious research. We must establish a group of Marxist religious studies research bases and promote the development of religious research institutions into think-tanks to serve religious governance in the New Era.

III. The Foundation of Marxist Religious Studies: Principles of religious studies and the general history of major religions

Marxist religious studies has many sub-disciplines, the most fundamental of which are the principles of religious studies and the general history of major religions; this is determined by the essence and characteristic property of the discipline. Since the essence of Marxist religious studies is the disciplinarization of the Marxist view of religion, its concrete form is the "Principles of Religious Studies." Since its characteristic property is a religious politics of a socialist nature, it must focus on the liberation of the proletariat and humanity to study the essence and laws of religion, using history to explain religion and providing a knowledge base for Marxist political parties to correctly understand and handle religious issues. To this end, we must conduct in-depth research into the historical development of religion, using historical materialism and historical facts to elucidate the origins and development of religion—especially the history of existing major world religions. We must scientifically analyze the historical backgrounds and social conditions out of which they emerged, deeply revealing their historical developments and changes along with their socio-political roots, thereby helping people understand and treat religion scientifically. Historically, Chinese Marxist religious studies was founded by Mr. Ren Jiyu ^[2] in the 1950s and 60s through his intensive research into Buddhism during the Han and Tang dynasties. In the early period of Reform and Opening-up, the then State Education Commission commissioned the Institute of World Religions, under the leadership of Director Ren Jiyu, to organize the compilation of Principles of Religious Studies, History of Buddhism, History of Christianity, and History of Islam, which initially established the disciplinary system, academic system, and discourse system of Chinese Marxist religious studies. These four books were originally intended as liberal arts textbooks for universities. However, the Principles of Religious Studies edited by Lu Daji was ultimately published as the 700,000-word General Theory of Religious Studies, becoming a reference for graduate students. Meanwhile, the Principles of Religious Studies compiled by Chen Linshu of Sichuan University became the first undergraduate textbook recognized by the State Education Commission. Later, Lu Daji revised General Theory of Religious Studies into New Edition of the General Theory of Religious Studies, deleting the fourth section "Religion and Socialism" which focused on the Marxist view of religion, and based on this, wrote the undergraduate textbook Outline of Religious Studies. Similarly, the new version of Principles of Religious Studies edited by Chen Linshu and Chen Xia also diluted the Marxist view of religion. This has resulted in the two representative textbooks for "Principles of Religious Studies" currently in use in China failing to adequately reflect the Marxist view of religion. Therefore, there is an urgent need in the New Era to compile a Principles of Religious Studies that fully embodies the Marxist view of religion. As for the histories of the three major religions, no better substitute textbooks have appeared to date, but their content and format have become outdated; they urgently require revision or the creation of new religious history textbooks.

IV. The Key to Marxist Religious Studies: Using textbooks as a pivot to build the "Three Systems"

At the Symposium on Philosophy and Social Sciences held on May 17, 2016, General Secretary Xi Jinping emphasized that philosophy and social science workers should integrate the great practice of socialism with Chinese characteristics to accelerate the construction of philosophy and social sciences with Chinese characteristics—ensuring that the guiding ideology, disciplinary system, academic system, and discourse system (the "Three Systems") ^[3] fully embody Chinese characteristics, Chinese style, and Chinese spirit. The key to constructing the "Three Systems" for Marxist religious studies in the New Era lies in textbook construction. Professional textbooks are systematic, standardized, and authoritative; they are not only necessary tools for teaching and talent cultivation but also effective pivots for building the disciplinary, academic, and discourse systems. The disciplinary system is inseparable from the textbook system. Without a mature disciplinary system, a complete textbook system is impossible; conversely, without a complete textbook system, a mature disciplinary system cannot exist. A basic criterion for judging the progress of Marxist religious studies is whether a complete textbook system has been formed. Measured by this standard, the publication of Principles of Religious Studies and the histories of Buddhism, Christianity, and Islam in the early Reform and Opening-up period indicated that China had initially established the "Three Systems" for Marxist religious studies. Nearly thirty years have passed since then, and while China's religious research has progressed rapidly and achieved diverse academic results, textbook construction has failed to keep pace and remains quite backward. Regarding the most basic "Principles of Religious Studies," I have counted over ten varieties. Among them, the versions edited by Chen Linshu, Lu Daji, and Lai Yonghai are the three university textbooks designated by the Ministry of Education, but they remain at the level of twenty years ago and have even regressed in terms of upholding and expounding the Marxist view of religion. The greatest problem is the strengthening of Western religious studies' influence at the expense of the Marxist view of religion. As for the textbooks on the history of the three major religions, they remain basically in their original state. Overall, the construction of Marxist religious studies in China is still a long way from forming a comprehensive textbook system that meets the requirements of the New Era and stands at the international academic frontier.

V. The Perfection of Marxist Religious Studies: Establishing a textbook system across five levels

To advance the construction of Marxist religious studies in the New Era, we should build upon the Principles of Religious Studies, the General Theory of Religious Studies, and the various religious history textbooks published in the early Reform and Opening-up period. We should use textbook construction as a pivot to vigorously promote the "Three Systems." Under the leadership and financial support of relevant departments, a core force should be organized nationwide to gradually advance the construction of the textbook, disciplinary, academic, and discourse systems of Marxist religious studies across five levels, truly establishing Marxist religious studies for contemporary China and the 21st century.

The first level consists of the Marxist View of Religion, Marxist Atheism, and Principles of Religious Studies. These are the theoretical foundations of Marxist religious studies in the New Era. First, we must compile textbooks for The Marxist View of Religion and Marxist Atheism to both uphold the fundamentals and break new ground ^[4] while meeting the urgent needs of ideological and political education and cadre building.

The second level includes the History of Buddhism, Christianity, Islam, and Taoism, as well as the History of Chinese Atheism and Western Atheism. These constitute the knowledge base of Marxist religious studies in the New Era. We must organize the compilation of these histories according to the high standards of the "Marxist Theoretical Research and Construction Project" (Ma-Gong-Cheng) ^[5] in the New Era, performing the work of "studying religion and critiquing theology" to perfect the knowledge system of Marxist religious studies.

The third level consists of Analysis and Critique of Chinese and Foreign Theological Thought and Analysis and Critique of Western Religious Theories. These are the frontier positions of Marxist religious studies in the New Era. Only by using the scientific principles of dialectical materialism and historical materialism to analyze and critique various religious theological thoughts can we help people deeply understand the essence and laws of religion. Only by using the Marxist view of religion to scientifically analyze Western religious theories can we "absorb the essence and discard the dross" to develop Marxist religious theory.

The fourth level consists of History of Chinese Religion, World History of Religion, and the History of Chinese and Foreign Atheism. This provides the macro-perspective that must be established for Marxist religious studies in the New Era. Religion is a product of society, a historical phenomenon of a certain stage of human social development. Only by clarifying the laws of the emergence and evolution of Chinese and world religions in connection with Chinese social history and human social history—and by clarifying the historical process and laws by which scientific atheism has grown through its struggle with religious theism—can we help people grasp the essence and laws of religion as a whole. This, in turn, allows for the correct handling of religious issues in the process of the great rejuvenation of the Chinese nation and the liberation of humanity.

The fifth level consists of religious anthropology, sociology, psychology, and politics. These are important growth points for Marxist religious studies in the New Era. We must apply the theories and methods of Marxist anthropology, sociology, and psychology to conduct in-depth research on the current religious situation in Chinese society and worldwide, striving to master first-hand materials and detailed data to serve the Party's religious work and global religious governance. Finally, we must use the theories and methods of Marxist political science to establish a religious politics of a socialist nature, highlighting the Chinese characteristics of Marxist religious studies in the New Era.