Center for Science and Atheism Studies, Chinese Academy of Social Sciences: Report on the Frontiers of Scientific Atheism (2023)
2023 was a year of arduous progress for the discipline of scientific atheism. Since the beginning of 2023, due to various reasons, a "religious fever" has experienced a rebound and maintained a heating trend for a period. Influenced by this, various theistic trends of thought have re-emerged within the ideological sphere. In the realm of ideology, atheism and theism exist as a unity of opposites; the rise of one and the fall of the other has, to a certain extent, affected the survival environment of the discipline of scientific atheism. However, these difficulties are temporary and the future is bright. It is heartening to note that the discipline of scientific atheism received funding from the second round of the Chinese Academy of Social Sciences’ "Climbing Strategy" (Dengfeng Zhanlve) [1], with the Institute of Marxism Studies designated to lead its development. Throughout this year, the construction of the scientific atheism discipline overcame various obstacles and still achieved significant progress.
I. General Overview of Scientific Atheism Disciplinary Construction
(A) Important Academic Activities
1. The Sixth National Congress of the Chinese Atheism Society and the 2023 Annual Academic Conference In order to deeply study and implement the spirit of the 20th CPC National Congress and further implement the spirit of the National Conferences on Religious Work held in 2016 and 2021, the Sixth National Congress of the Chinese Atheism Society and the 2023 Annual Academic Conference were held in Beijing from June 10–11. The theme was "Scientific Atheism Publicity and Education in Rural Areas in the New Era." The congress first held elections for the leadership of the Chinese Atheism Society. Gong Yun was elected President 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 Vice Presidents; and Huang Yanhong was elected Secretary-General.
Subsequently, the congress moved to keynote reports and expert speeches. Participating scholars conducted in-depth discussions on themes including: "Theory and Practice of Scientific Atheism Publicity and Education in Rural Areas in the New Era," "History and Experience of Atheism Publicity and Education in China and Abroad," "Basic Theory of Marxist Atheism," "Chinese Civilization and Atheism," "Disciplinary Construction of Marxist Religious Studies," "Religious Governance," "The Party’s Religious Work," "Anti-Cult Research," and "The History of Atheism in China and Abroad." Nearly 100 representatives from across the country attended the meeting.
2. The 11th CASS Scientific Atheism Forum To study and implement the spirit of General Secretary Xi Jinping’s important speech at the Symposium on Cultural Inheritance and Development and the spirit of his important expositions on the Party’s religious work, and to further promote research and disciplinary construction in scientific atheism, the 11th CASS Scientific Atheism Forum was convened in Wuhan on September 16. Participating experts and scholars engaged in profound discussions on major theoretical and practical issues such as "Fine Traditional Chinese Culture and Atheism," "Modern Chinese Civilization and Atheism," "Scientific Culture and Atheism," "Marxist Atheism and its Publicity and Education," and "Religious Governance."
(B) Developments in the Journal Scientific Atheism (Kexue yu Wushenlun)
2023 was a year in which Scientific Atheism advanced through twists and turns. Although the journal encountered many difficulties in its development, it made clear progress in terms of editing and proofreading quality as well as topical planning.
1. Optimizing Column Settings In 2023, Scientific Atheism maintained permanent columns including: Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, Marxist Atheism, Marxist Religious Studies, Ideological and Political Education, Foreign Atheism, History of Chinese Atheism, Cult Research, and Overseas Selections (Translations). Among these, the column on Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era received significant attention; the quantity and quality of submissions for the Marxist Atheism column improved substantially; and Marxist Religious Studies focused primarily on the study of the thoughts of classical authors [2] and specific sub-disciplines.
2. Actively Promoting and Interpreting Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era As a theoretical publication for Marxist atheism, Scientific Atheism adheres to the guidance of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. To further research and interpret this thought, the journal’s fourth issue of 2023 published a series of written discussions on the spirit of General Secretary Xi Jinping’s important speech at the Symposium on Cultural Inheritance and Development. The sixth issue featured a series of written discussions on General Secretary Xi Jinping’s important expositions on religious work and Xi Jinping’s Thinking on Culture, which garnered significant attention and achieved a positive social impact.
3. Enhancing the Reading Experience Starting from 2023, the journal increased its page count to 120 pages. Layout adjustments were made to word counts per page and per line to provide a better reading experience, and adjustments were made to the paper quality of the interior and cover.
II. Research Progress on Major Issues
In 2023, while continuing to deepen research in established directions, the discipline of scientific atheism actively expanded into new research areas and achieved a series of innovative results. Generally, these are manifested in the following aspects:
(A) General Secretary Xi Jinping’s Important Expositions on Religious Work and Research on the Party’s Religious Work Theory in the New Era
In December 2021, at the National Conference on Religious Work, General Secretary Xi Jinping proposed for the first time: "We must comprehensively implement the Party's religious work theory in the New Era." This is a major theoretical innovation following his 2016 proposal of the "Religious Theory of Socialism with Chinese Characteristics." In June 2023, a symposium on General Secretary Xi Jinping’s important expositions on religious work was held in Beijing. Comrade Wang Huning pointed out: "General Secretary Xi Jinping’s important expositions on religious work encompass the Party’s basic stance and viewpoints in understanding religious issues, the basic policies and principles for handling religious issues, and the basic methods and measures for doing religious work well. They profoundly answer major theoretical and practical questions such as how to understand religion, how to handle religious issues, and how to conduct the Party’s religious work in the New Era. They constitute the ideological guidance and work compliance that must be mastered to do the Party’s religious work well in the New Era." This marked the first systematic exposition and proposal of "General Secretary Xi Jinping’s important expositions on religious work." Both this and the "Party’s religious work theory in the New Era" are products of the Party’s theoretical innovation since the 18th National Congress and represent the latest theoretical achievements in the Sinicization and modernization of the Marxist view of religion. To deeply promote and interpret Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, experts and scholars conducted intensive research on these theories.
1. Research on the Connotation of General Secretary Xi Jinping’s Important Expositions on Religious Work Regarding how to recognize and understand these expositions, experts and scholars explored them from various angles. Zhu Xiaoming, Honorary President of the Chinese Atheism Society, argued that the spiritual essence, core tenets, rich connotations, and practical requirements of "General Secretary Xi Jinping's important expositions on religious work" and "the Party’s religious work theory in the New Era" are consistent, though they are theoretical expressions made on different occasions and from different perspectives. The former is a theoretical expression formulated from the height of the "entire scientific system" of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era and Xi Jinping's status as its "primary founder." Zhang Ge, an assistant researcher at the CASS Institute of Marxism Studies, argued that these expositions constitute the "religious work chapter" of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Studying them requires placing them within the entire scientific system of Xi Jinping’s thought and profoundly grasping the "Six Musts" [3] contained therein.
Some experts researched specific aspects of these expositions. Professor Zuo Peng, Director of the Marxism-Leninism Department at the Central Institute of Socialism, argued that religious theory, policy, and work in New Era China not only effectively solve religious issues related to social harmony, ethnic unity, national security, and national reunification, but also provide Chinese wisdom and a Chinese solution for solving common challenges faced by all countries—such as protecting 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 to humanity in the New Era, once again reflecting the CPC’s global vision and sense of responsibility for the world. Jia Youjun and Pu Lixia of Xinjiang Agricultural University studied the expositions on doing religious work well in Xinjiang, arguing they are an essential component of the Party's strategy for governing Xinjiang in the New Era.
2. Research on the Connotation of the Party’s Religious Work Theory in the New Era Experts and scholars researched this theory from different dimensions. Wang Yueqing of the Jiangsu Provincial Academy of Social Sciences summarized the innovations in the CPC’s religious theory in the New Era, noting they are mainly reflected in the theories of religious essence, characteristics, functions, and relations, as well as the theories of policy, status, subjects, direction, and methodology of religious work. The "dual lineage, dual dimension, and dual orientation" are distinctive features of these innovations.
Jia Runguo, a researcher at the Religious Research Center of the Central United Front Work Department, noted that General Secretary Xi Jinping explicitly proposed the concept of "Marxist Religious Studies" and elevated the ranks of religious studies researchers to one of the "three teams" [4] for conducting the Party’s religious work in the New Era. The community of researchers must fully recognize the significance of Marxist religious studies and the Party’s religious work theory in the New Era, and deeply carry out the construction of the "Three Systems" [5] of Marxist religious studies.
3. Research on the Sinicization of Religion The Sinicization of religion is a major theoretical innovation first proposed and systematically explained by General Secretary Xi Jinping; it is also a vital component of the Party’s religious work theory in the New Era. Zhang Xinying, President of the Scientific Atheism journal, emphasized that insisting on the direction of the Sinicization of religions in China is both a natural extension of historical paths and an elevation of the mission under the new conditions of the New Era. This requires traditional religions that have already become part of traditional Chinese culture to open a new chapter of "Sinicization" and keep pace with the development of the New Era in all aspects. It also requires foreign religions that entered China later to learn from fine traditional Chinese culture to increase their capacity for harmonious coexistence with China's mainstream politics and dominant ideology. This includes re-establishing the importance of "contextualization" and "localization" within the Chinese traditional value system—positions that were once held but later weakened by external interference—and achieving a smooth alignment with Socialist Core Values.
Associate Professor Ma Ning of the Inner Mongolia Institute of Socialism analyzed the background, significance, and practical connotation of "insisting on the direction of the Sinicization of religions in China." She argued that this task is a major historical mission for the Party's religious work in the New Era, proposed against the background of profound changes in international and domestic situations to further advance the depth and breadth of the adaptation of religion to socialist society.
Associate Professor Dong Xiaoqin of the Sichuan Institute of Socialism discussed several questions that need to be answered regarding this direction. She proposed that responding to cases where the grassroots religious community has an inaccurate or shallow understanding of Sinicization will help enhance their internal motivation to promote it. Sinicization does not mean "dissolving" religion, but rather supporting religions in removing doctrines and ideas that are incompatible with fine traditional Chinese culture and socialist society. Sinicization is not the politicization of religion; the CPC has always respected and protected freedom of religious belief, and adhering to the Party's leadership is the essential guarantee for the religious community to correctly promote Sinicization. Sinicization is not for the purpose of developing religion, but for guiding religion to better adapt to the development of contemporary Chinese society.
Lü Jianfu, a chair professor at Sichuan University, expounded on the humanistic subject of religious Sinicization. He argued that during the Spring and Autumn and Warring States periods [6], alongside great social transformations, "the way of the gods" (shendao) declined while "the way of man" (rendao) flourished. Chinese ethnic culture transformed from a religious system into a humanistic system, forming a philosophical worldview and socio-cultural structure. Atheism became the mainstream trend of thought, and since then, Chinese culture has become a secular civilization system characterized by rational thinking.
Associate Professor Xu Zhijian from the School of Marxism at Shanghai Second Polytechnic University explored the theoretical logic of Sinicizing religion [7] within the perspective of forging a sense of community for the Chinese nation. He argues that with the Sinicization of religion as the lead, the systematic theoretical expression of this process should take the persistence of patriotism as its primary meaning, the "privatization" of religion as its ideological guide, the persistence of adapting religion to the times as its historical orientation, and the guiding of religion to adapt to socialist society as its dynamic evaluation standard.
(2) The "Two Combinations" and Atheism
In June 2023, General Secretary Xi Jinping systematically expounded on the "two combinations" [8] and modern Chinese civilization at the Symposium on Cultural Inheritance and Development. He emphasized: "The 'second combination' is another liberation of the mind, allowing us to fully utilize the precious resources of fine traditional Chinese culture in a broader cultural space to explore theoretical and institutional innovations oriented toward the future." For the discipline of scientific atheism, fine traditional Chinese culture inherently contains rich atheistic genes, and the theoretical edifice of Marxism was established on the foundation of an atheistic worldview. Further promoting the combination of the basic principles of Marxist atheism with the atheistic genes of fine traditional Chinese culture has become an essential part of the scientific atheism discipline's implementation of the spirit of General Secretary Xi Jinping’s important speech.
1. Deeply mining the atheistic thoughts in fine traditional Chinese culture
Chinese culture is a secular culture, and fine traditional Chinese culture contains profound atheistic thought. Experts and scholars believe that these thoughts should be deeply mined to promote the creative transformation and innovative development of the atheistic genes in fine traditional Chinese culture. Professor Li Shen of Shanghai Normal University believes that these atheistic thoughts in Chinese history constitute a sequence in the development of fine traditional culture, providing precious material for our atheistic thought today. Taken as a whole, however, the dissemination of ancient Chinese atheistic thought and the experiences of atheists were difficult. Atheistic thought, especially scientific and thorough atheism, can only flourish in a socialist society guided by Marxism. Researcher Song Yuehong, Deputy Director of the Institute of Contemporary China of the Chinese Academy of Social Sciences, studied the relationship between the Marxist view of religion and the inheritance and development of fine traditional Chinese historiography. He argues that the Marxist historical materialism is the ideological source and theoretical foundation of Marxist atheism and the Marxist view of religion. Chinese Communists adhere to this scientific view of history, promoting the Sinicization and modernization of Marxism through its dissemination and development in China, leading Chinese culture to establish a correct view of history and a correct view of religion with a concrete, historical, and scientific attitude toward historical and religious issues.
Zhang Ge explored the atheistic genes and value characteristics of fine traditional Chinese culture. He argues that these genes originated in the early stages of Chinese civilization. During the period of primitive society, the ancestors of the Huaxia people, driven by alien natural forces, created various natural deities; however, shamans [9] attempted to resist and dominate these "deities," leading to the budding of atheistic concepts and nurturing a spirit of struggle characterized by the belief that "man can conquer nature" [10]. During the period of slave society, social forces drove the formation of the belief in "Haotian" [11] as the supreme deity, gradually falling into the trap of being "god-centered." To "negate the divine and affirm the human," atheistic thought began to become active, establishing the people-oriented principle of "valuing people and slighting spirits." During the transition from slave society to feudal society, the theology of "Mandate of Heaven" [12] delayed the entry of the feudal landlord class onto the historical stage. To negate the divinity of "Heaven" and champion human reason, the Hundred Schools of Thought actively promoted the formation of atheistic theory, creating a tradition of practical rationality centered on "regulating the Mandate of Heaven and applying it" [13].
2. Integrating Marxist atheistic thought with the atheistic thought in fine traditional Chinese culture
For the discipline of scientific atheism, the important task of the "second combination" is to integrate Marxist atheistic thought with the atheistic thought found in fine traditional Chinese culture.
Researcher Xin Xiangyang, President of the Academy of Marxism at the Chinese Academy of Social Sciences, proposed that Marxist atheistic thought must be integrated with the atheistic thought in fine traditional Chinese culture. He pointed out that the first combination is the integration of the basic principles of Marxism with China’s specific realities. We need to use the scientific Marxist worldview and methodology to analyze, study, and solve China's specific problems, including religious issues and issues in the ideological sphere. The second combination is the integration of Marxism with fine traditional Chinese culture. Fine traditional Chinese culture has a long history and is extensive and profound, containing rich atheistic thoughts. We can integrate Marxist atheistic thought with the atheistic thought in fine traditional Chinese culture and harmonize it with the common values of the Chinese people today. This will continuously consolidate the historical and mass foundations for the Sinicization and modernization of Marxist atheism, allowing it to take firm root in China.
(3) Marxist Religious Studies
At the 2021 National Conference on Religious Work, General Secretary Xi Jinping set forth requirements for the disciplinary construction of Marxist Religious Studies. The spiritual essence of Marxist Religious Studies is consistent with that of Marxist atheism, and research in Marxist Religious Studies is also an important research direction for the discipline of scientific atheism.
1. Research on the disciplinary construction of Marxist Religious Studies
The disciplinary construction of Marxist Religious Studies is an important component of scientific atheism research. Lü Jianfu, a Chair Professor at Sichuan University, studied issues related to the disciplinary construction of Marxist Religious Studies. He believes that by summarizing the experiences and lessons of religious studies over the past 60 years, the disciplinary system of Chinese Marxist Religious Studies should be composed of the principles of Marxist Religious Studies, scientific atheism, and the theories and policies of the proletarian party regarding religious work.
Professor Wang Zhen of the Central Institute of Socialism combed through the achievements and future of the construction of Marxist Religious Studies. She believes that in the New Era, the disciplinary construction of Marxist Religious Studies needs to start by strengthening basic theoretical research, enriching research topics, and improving research methods to promote the development of the disciplinary system, academic system, and discourse system of Chinese Marxist Religious Studies.
Researcher Tian Xinming, former Director of the Social Science Development Research Center of the Ministry of Education, believes that Marxist atheism and the Marxist view of religion are closely related; their objects and contents share many commonalities while having distinct differences. The discipline of atheism and religious studies are two closely related yet distinct disciplines. The study of atheism and its disciplinary construction should involve a division of labor with religious studies without becoming separate entities. It should closely monitor and participate in the research and development of religious studies while remaining committed to its own construction to promote the cause of atheism.
Professor He Husheng of the School of Marxism at Renmin University of China argues that Marxist Religious Studies must strengthen the propaganda and education of scientific atheism. He pointed out that researchers in Marxist Religious Studies who persist in promoting fine traditional Chinese culture and cultivating and practicing Socialist Core Values help the whole Party and society draw a clear line between materialism and idealism, atheism and theism, science and superstition, and civilization and ignorance, thereby consolidating the common ideological foundation for the united struggle of the whole Party and people of all ethnic groups.
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. The study and evaluation of Western religious studies should use the Marxist view of religion as its basic theoretical basis.
2. Basic theoretical research in Marxist Religious Studies
Basic theory is the foundation of disciplinary construction, and the thoughts of classical authors are a vital part of basic theoretical research. Jia Runguo of the Training and Research Center of the United Front Work Department studied the religious thoughts of Li Dazhao [14]. He argues that Li Dazhao initiated the progressive religious studies of the Chinese bourgeois revolution during the anti-Confucian movement in the early period of the New Culture Movement, and initiated Chinese Marxist Religious Studies during the late New Culture Movement, particularly during the Anti-Christian Movement. Under the inspiration of Li Dazhao’s religious thought, a Marxist tradition in Chinese religious studies gradually formed.
Wang Liangbin and others from the Beijing University of Chinese Medicine analyzed the purpose and significance of Engels's religious research in his later years from three perspectives: the needs of the actual revolutionary struggle, the defense and development of historical materialism, and the resolution of his personal "Biblical complex." To some extent, this helps provide a more comprehensive view of Engels's later religious research results and the shift in his attitude toward religion. Meng Fei and Yuan Xiaomin of Huazhong Normal University studied the thoughts of Marx and Engels on the critique of religion.
Some scholars studied the trajectory of Engels's shift from "theism to objective idealist atheism to materialist atheism." Others studied the formation of the young Engels's atheism, which helps clarify and grasp the developmental logic of the Marxist view of religion and aids in strengthening faith in Marxism.
3. Research on Marxist Psychology of Religion
Research on the Marxist psychology of religion is an important branch of the disciplinary construction of Marxist Religious Studies, and scholars are paying high attention to this field. Zhou Puyuan and Li Ping of Xinjiang Normal University studied the content, characteristics, and methods of Sinicized Marxist psychology of religion.
Researcher Chen Yongsheng of Zhejiang Normal University demonstrated the unique academic value of Sinicized Marxist psychology of religion from three dimensions: the object of study, research content, and research methods. Meanwhile, Lu Liqing and Chen Yongsheng studied the research methods of religious psychology with Chinese characteristics.
(4) Research on Marxist Atheism and its Propaganda and Education
The realization of the value of Marxist atheism research lies in promoting atheism propaganda and education. In 2023, experts and scholars conducted research on Marxist atheism from the perspectives of basic theory and practical exploration.
1. Basic theoretical research on Marxist atheism
Basic theoretical research on Marxist atheism involves a series of fundamental concepts and theories. This is the starting point for disciplinary research and requires clarification item by item. For example, Tian Xinming clarified important issues in basic atheism research. He believes the relationship between Marxist atheism and the discipline of atheism is that of a guiding ideology to a disciplinary, academic, and discourse system guided by it. Marxist atheism and the Marxist view of religion are closely related, with many commonalities in object and content, yet differences remain. The discipline of atheism and religious studies are closely related yet distinct. Atheism research and disciplinary construction should have a division of labor with religious studies without separating, while specifically striving for its own construction to promote the cause of atheism. Chen Huiming of the School of Marxism at Xinjiang University categorized theistic phenomena from the perspective of their social effects.
Furthermore, experts and scholars continued to deeply study the atheistic thoughts of classical Marxist authors. Ding Qiang and Mou Degang of Wenzhou University explored the atheistic thoughts in Engels's The Origin of the Family, Private Property and the State. Other scholars studied atheistic thought within the discourse system of the Communist Party of China. For instance, Zou Wulong of Shanghai University and Zhang Mingqin of Northwest University combed through the historical evolution of the CPC's discourse on "not believing in heterodoxy and not fearing ghosts" [15]. Liu Fujun and Zhang Ruxu of Beijing Union University studied the atheistic thoughts in [Mao Zedong's] Survey of Xunwu [16].
2. Research on Marxist atheism propaganda and education
Atheism propaganda and education represent the practical research level of scientific atheism, which concerns the value realization of disciplinary research results. This includes atheism education for Party members and youth, as well as atheism propaganda directed toward society.
Zeng Chuanhui of the Institute of World Religions at the Chinese Academy of Social Sciences proposed that effectively carrying out Party building work requires strengthening publicity and education regarding Marxist atheism. He suggested, first, that specialized courses on Marxist atheism should be established in Party schools and academies of governance at all levels. Second, special columns for Marxist atheism publicity should be opened in Party newspapers, journals, and their internet social media accounts, with relevant content published periodically. Third, publicity and education on Marxist atheism should be carried out in a lively and vivid manner within primary-level Party organizations; relevant activities should be held during Party Day [17] events, using facts to demonstrate the anti-rational, anti-scientific, and harmful nature of fortune-telling, feng shui, and belief in ghosts and gods. Fourth, Party organizations at all levels should take the initiative to care for the material and spiritual lives of Party members to ensure every member feels the warmth of the Party and maintains a sense of belonging to the organization. Fifth, whether one adheres to Marxist atheism and whether one organizes, engages in, or participates in religious or superstitious activities should be included in the indicators for the democratic appraisal of Party members. Sixth, in ethnic minority areas where the religious population is the majority and in specific inland rural communities where believers are concentrated, non-believing masses should be given preferential treatment in areas such as poverty alleviation, schooling, medical insurance, candidate selection for cadres, and awards, while actively developing new Party members among them to gradually expand the mass base of Marxist atheism. Seventh, the provisions in the new Regulations on Disciplinary Actions of the CPC [18] stating that Party members must not believe in religion must be resolutely implemented. Eighth, prominent cases of violations of the disciplinary regulations should be used for warning education, which is more effective than pure theoretical preaching. Yang Wei of Hainan Normal University and Yuan Lu of Shanxi Institute of Technology analyzed the evaluative significance, core content, and practical logic of strengthening Marxist atheism education in university ideological and political theory courses. Furthermore, at the level of social publicity, some experts and scholars have focused on the role of intelligent algorithms in the field of dissemination. For instance, Luo Guoqing of Shaanxi Normal University focused on the logic, characteristics, and pathways of intelligent algorithms in empowering the publicity of Marxist atheism.
(5) Research on Chinese and Foreign Atheist Thought Chinese and foreign atheist thought constitutes a traditional research category within the discipline of scientific atheism. Experts and scholars have conducted in-depth research centered on the history of Chinese atheism, foreign atheist thought, and comparisons between Chinese and foreign atheist thought.
Research on the History of Chinese Atheism To further promote the "Two Combinations" [19], especially the "Second Combination," scholars have delved deep into traditional Chinese atheist thought. For example, Zhou Yun of the Shanghai Institute of Technology and Wang Minmin of the CPC Cixi Municipal Committee Party School researched the atheistic connotations of Neo-Confucianism in the Song Dynasty. They argue that thorough atheism did not appear in China's history because thorough atheism is a product of highly developed epistemology and the result of advanced levels of science and technology; although Neo-Confucians believed in certain ghosts and gods, they rationally transformed ghosts and gods in the secular sense, thereby dismantling mysticism. Zhang Wei of the School of Philosophy at Zhengzhou University researched the atheist thought of Ouyang Xiu [20]. As a key figure in the Song Dynasty Confucian revival, Ouyang Xiu committed himself on the one hand to the renovation and disenchantment of Confucianism to restore its orthodox status, while on the other hand vigorously criticizing the narrowness and extremism of Buddhist and Taoist thought, highlighting the rationality and daotong (orthodox lineage) of Confucianism. Associate Professor Yao Binbin of the Center for the Study of Traditional Chinese Culture at Wuhan University analyzed the Chan Buddhist [21] atheist underpinnings of Zhang Taiyan’s revolutionary sentiment.
Research on Foreign Atheist Thought Foreign atheist thought is also a focus of research. Zeng Yun of the School of Marxism at Huazhong University of Science and Technology researched the atheistic tendencies in David Hume’s thought. He argues that compared to later French atheism, although Hume’s atheist tendencies were weaker in stance due to their conservative nature, these ideas played an important role in bridging the past and future in the history of Western atheism and hold certain reference value for today’s academic exploration of the conceptual connotations of atheism. Some scholars also analyzed Max Adler’s distortion of Marxist atheism. The Center for Scientific Atheism at CASS translated and introduced a research report from the Pew Research Center. The report notes that self-described atheists now account for 4% of American adults, a slight but significant increase from 2% in 2009; agnostics account for 5% of American adults, up from 3% a decade ago; and 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 between Zhao Tingyang and Alain Le Pichon regarding monotheistic thinking.
(6) Research on Religious Governance Religious work is an important component of our Party and state work. Our Party has always attached importance to religious work, and this field is a focus of scientific atheism research.
Research on Preventing and Defusing Risks and Hidden Dangers in the Religious Sphere Jia Runguo researched the religious issues and governance models of socialist countries. He argues that socialist countries possess ideologies and social systems different from those of capitalist countries, which determines that the religious problems they face and the governance models they adopt differ from those of capitalist countries. After the end of the Cold War, world socialism fell into a low ebb, and existing socialist countries adjusted their religious policies, leading to significantly more relaxed religious governance; religious governance in the New Era of socialism with Chinese characteristics adheres to the basic principles of scientific socialism. Religious work in border regions is a focal point for scholars. Associate Professor Yan Shaohua of the Party School of the Xinjiang Production and Construction Corps Committee summarized the historical experience and insights of the CPC in handling religious issues in Southern Xinjiang. Gao Titai of the School of Marxism at Guangxi Normal University took the spread of Christianity in the China-Myanmar border region during the 1930s as an example to study the influence of Christian proselytization on the consciousness of the community of the Chinese nation.
Research on Curbing Religious Extremism Curbing religious extremism is an important part of religious work and a focus of scholarly research. Wang Xiaofei and Zhuang Ying of the Xinjiang Police College researched the rule-of-law definition of the concept of extremism. They argue that it is necessary to combine general definition rules, legal concept theory, interest-balancing rules, and criminological theory to determine the rules for defining the concept of extremism under the rule of law, attempting to propose a relatively reasonable connotation of extremism. Associate Research Fellow Yang Chengyu of the Institute of European Studies at CASS researched the causes and governance practices of Islamic religious extremism in France, suggesting that France's practices in governing Islamic religious extremism offer certain insights for China in actively deploying targeted preventive measures and striking at religious extremism, violent terrorism, and ethnic separatism in accordance with the law. Additionally, Lei Ziqi and Wang Mingsheng of the People's Public Safety University of China researched counter-terrorism and de-radicalization issues in Xinjiang.
Research on Cults (Cultic Groups) Anti-cult work concerns national security and social stability. Scholars have offered advice from various perspectives. Wu Lin, a senior lecturer at the Political and Legal Affairs Commission of Linyi Municipal Committee, conducted a survey and research on psychological assistance strategies for members of the "Almighty God" [22]. She argues that by establishing Marxist atheist thought, cultivating the scientific spirit, and improving the ability to identify, prevent, and resist cults, one can help members of the "Almighty God" cult break free from mental control and return to normal life. Shao Peng of the Philosophy Teaching and Research Department of the CPC Tianjin Municipal Committee Party School conducted research on the Unification Church. The Center for Scientific Atheism translated excerpts from Margaret Thaler Singer's Cults in Our Midst: The Continuing Fight Against Their Hidden Threats, introducing how to identify and respond to cultic groups from the perspectives of why it is difficult to leave, methods of leaving, and "exit counseling."
(7) Natural Sciences and Atheism The popularization of natural science knowledge, the dissemination of the scientific spirit, and the construction of a scientific culture are important contents of atheism publicity and education, as well as crucial research directions for the discipline. General Secretary Xi Jinping pointed out in a reply letter to representatives of "Science and China" [23] academicians and experts on July 20, 2023, that the popularization of science is an important fundamental task for achieving innovative development.
Pang Xiaodong and others from the China Association for Science and Technology researched the current state and strategies of collaborative science education between home, school, and society. The authors suggested strengthening top-level design at the macro level to promote the overall development of home-school-society synergy; strengthening mechanism construction at the meso level to improve the quality of collaborative science education; and promoting specific implementation at the micro level to release the momentum of collaborative education, thereby facilitating cooperation between families, schools, and society and assisting in the improvement of scientific literacy among youth. Chen Faxiang and Wu Yan of the Southern University of Science and Technology discussed the ideological nature of the science fiction film The Wandering Earth. Through an examination of the film's content and eschatological theories, they pointed out that although the "apocalyptic vision" in the film shares many intersections with Christian eschatology, viewed from the basis of the end-times and the idea of salvation, the film is not a rendition of Christian eschatology but rather an imaginative deduction based on scientific theory.
Furthermore, Wang Xiaowan and Wang Changxiao of Beijing Normal University and Xi'an University of Posts and Telecommunications researched the mechanisms of scientist participation in science communication. Hu Hui and others of the National Science Library of the Chinese Academy of Sciences researched the practical modes of scientist participation in science popularization. Yuan Jiangyang and others of the University of the Chinese Academy of Sciences conducted research based on the long-term history of science and technology and case studies of technological development in the US and Japan. They argue that China has preliminarily achieved technological catch-up at the current stage and has thus entered a "science takeoff" period. In the future, China must do three things well, one of which is to develop a scientific culture and reconstruct scientific axiology to promote Chinese cultural national rejuvenation.
III. Reflections and Suggestions In 2023, the environment for the construction of the discipline of scientific atheism underwent profound changes, and the risks and challenges on the road ahead increased. Generally speaking, it presented new characteristics marked by the overlapping of internal and external factors and the intertwining of old and new contradictions. Regarding objective factors, in 2023, influenced by the continuous "religious fever" within the country, the discourse power of atheism faced new challenges. Anti-China forces at home and abroad seized the "opportunity" of the rising "religious fever" to hype China-related religious issues internationally, while intensifying their infiltration and sabotage of China through religion. The survival environment for the discipline of scientific atheism remains precarious. Regarding subjective factors, the construction of the scientific atheism discipline has gradually entered a "hard-boned stage" [24] where contradictions are appearing in concentration; old institutional and obstructive problems have not been fully resolved, while new risks and challenges have emerged simultaneously, which has, to a certain extent, slowed the pace of disciplinary construction.
Rainbows and storms coexist; opportunities and challenges are intertwined. Many new problems need to be solved through exploration, and many important tasks need to be developed through innovation. For the discipline of scientific atheism, one should maintain strategic resolve and adhere to seeking change within stability and seeking innovation within change. In 2023, under the care of the Leading Party Members’ Group of CASS and with the support of the Party Committee of the Institute of Marxism Studies, the scientific atheism discipline examined its deficiencies, actively sought change, and constantly innovated the forms and methods of disciplinary construction, exploring new paths for the discipline amidst difficulties.
First, actively expand research fields and strengthen links with other disciplines of Marxist theory. Marxist atheism is an interdisciplinary field involving Marxist theory, religious studies, natural sciences, and other areas. In 2023, the construction of the scientific atheism discipline actively expanded its research scope and continually strengthened its connections with various Marxist theoretical disciplines, effectively expanding the ranks of atheist research. Simultaneously, it strengthened the combination of atheism publicity and education with ideological and political education, reinforcing the publicity and education of atheism in university ideological and political theory courses and public courses, as well as in the training of Party members and cadres in Party schools (academies of governance), effectively expanding the front of disciplinary construction.
Second, clarify the disciplinary positioning of scientific atheism. The spiritual essence of scientific atheism is consistent with Marxist religious studies; 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 sphere, ideology research, research on atheism publicity and education, research on the Party's religious work, research on religious governance, and anti-cult research. Comparatively, scientific atheism research possesses a stronger ideological character and a stronger sense of reality. It should be further clarified as a sub-discipline of Marxist theory, and in the future, active efforts should be made to establish scientific atheism as a secondary discipline [25] of Marxist theory.
Third, strengthen the positioning of Science and Atheism (Kexue yu Wushenlun) as a theoretical journal. Although Science and Atheism has not yet entered the Core Journals of China Humanities and Social Sciences (AMI) or the Peking University Core Journal list, it has maintained its status as a source journal for the CSSCI (Chinese Social Sciences Citation Index) Expanded Edition. To further expand the journal's influence and reinforce its position as a theoretical publication, Science and Atheism has optimized its column structure. It has actively researched and interpreted Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, launching a series of key articles covering themes such as "General Secretary Xi Jinping’s Important Expositions on Religious Work," "Xi Jinping Thought on Culture and Atheism," the "Two Combinations" [26] and Atheism," and "Excellent Traditional Chinese Culture and Atheism," effectively expanding its social impact.
Fourth, increase support for scientific atheism as a "niche and neglected discipline" (lengmen xueke) [27]. Scientific atheism is a discipline of special significance to the state; it concerns the ideological foundation of the Party's governance and the humanistic background of the Chinese nation's spirit, as well as the Strategy for Invigorating the Country through Science and Education and the Great Rejuvenation of the Chinese Nation. However, for a period of time, due to various reasons, the discourse of scientific atheism has gradually waned, its ranks have continuously dwindled, and it has become "speechless, voiceless, and missing" in major textbook forums, degenerating into an "endangered discipline." To further pass down this discipline of special significance, it is recommended that scientific atheism be explicitly classified and supported as a "niche and neglected discipline."
First, the building of human resources in the discipline of scientific atheism must be strengthened by reinforcing the ranks of academic leaders, increasing the cultivation of reserve talent, and holding training classes for niche disciplines. Simultaneously, scholars from other relevant fields and young researchers should be encouraged to enter this research area to replenish the research teams. Second, workshops for niche disciplines should be established specifically for scientific atheism research, interdisciplinary exchange should be strengthened, and the evaluation mechanisms for disciplinary talent should be improved. Third, the construction of journals for niche disciplines must be enhanced. On one hand, the development of the Science and Atheism journal should be continuously promoted to push for its inclusion in the "Three Major Cores" (the Peking University Core, South University Core/CSSCI, and AMI Core) journal catalogs. On the other hand, major comprehensive and professional journals should be encouraged to open columns related to atheism to stimulate the production of research outputs.
Fifth, expand the international influence of the discipline of scientific atheism. The contradictory movement between theism and atheism in the ideological sphere and across all areas of social life is not a specific problem confined to a single country or corner, but a major practical issue running through the history of human civilization that all countries face together. Looking at the history of human civilization, the influence of religion is gradually weakening while the influence of atheism is gradually increasing; however, the development of things always follows a "spiral rise and wave-like progression" [28]. The world today is undergoing profound changes unseen in a century; the international balance of power is undergoing profound adjustment, and religious issues have become increasingly prominent in some countries and regions, becoming a major focus and urgent problem for all nations. Precisely because of this, the trend of Western "New Atheism" has emerged, and frontier academic research worldwide is paying close attention to the development of atheism research in China. In view of this, it has become an important task for the discipline to actively expand the international influence of scientific atheism, promote the "going out" of Chinese atheism research, and host a World Atheists Forum.
Overall, in 2023, the construction of the discipline of scientific atheism gradually entered the "deep water zone" [29] of overcoming difficult obstacles. We must not only face "long-standing old problems" and "hard bones to chew" [30] but also become adept at solving many new problems with new historical characteristics; the complexity and challenges can well be imagined. At such a time, the atheism research ranks must even more possess the courage to "head into the mountain regardless of the tigers" [31], uniting atheism researchers across the country to tackle difficulties and collectively push the cause of scientific atheism forward.