Science and Atheism, Issue 2, 2016 (Total Issue No. 100) | Marxism Research Network

Duan Dezhi How We Conceived and Wrote Research on Overseas Religious Infiltration and the Drastic Changes in the Soviet Union and Eastern Europe ^[1]

Zhang Xinying Atheist Propaganda and Education are Consistent with the Party’s Policy of Freedom of Religious Belief ^[2]

Zuo Peng Humble Suggestions on the Disciplinary Construction of Marxist Atheism ^[3]

Tian Baoxiang Examining the Marxist View of Practice from the Perspective of Mozi’s "Three Criteria" ^[4]

Fan Xiaojun Friedman’s View of Fengshui and Its Implications ^[5]

Zhang Xiaochen On the Thought of Marxist Classics Authors Regarding the Separation of Education and Religion

Gao Yang On the Importance of Guiding University Students to Establish a Marxist View of Religion Based on the Complexity of Religion

Han Qi An Analysis of the Educational Issues of Marxist Atheism in Contemporary China

Wang Huimei Research on the Phenomenon of Superstition Among Party Members and Cadres ^[6]

Zhu Peili How is the Spirit of Modern Scientific Humanism Possible?

Wang Kaiyuan and Xu Wenbing The County-Level Spreading and Governance of the Destructive Cult Group "Almighty God" ^[7]

Back Cover: Misquoting Jesus: The Story Behind Who Changed the Bible and Why Author: Bart D. Ehrman, Professor at the University of North Carolina, USA

Web Editor: Lanheshui

Notes

↩ [1] 苏东剧变 (Sū Dōng jùbiàn): Literally "the Soviet-Eastern drastic changes." This is the standard Chinese historiographical term for the revolutions of 1989 and the subsequent dissolution of the Soviet Union. In Chinese political discourse, these events are often studied as a cautionary tale of "peaceful evolution" and the dangers of losing ideological control.

↩ [2] 宗教信仰自由 (zōngjiào xìnyǎng zìyóu): While "freedom of religious belief" is a constitutional right in China (Article 36), the Chinese Marxist framework emphasizes that this includes the freedom not to believe. Thus, atheist propaganda is viewed not as a violation of this freedom, but as a necessary component of its fulfillment.

↩ [3] 学科建设 (xuékē jiànshù): "Disciplinary construction." This refers to the formal institutionalization of a field of study within the Chinese academic hierarchy (granting of degrees, establishment of departments, and securing of state funding). The author is arguing for Marxist Atheism to be treated as a distinct formal academic sub-discipline.

↩ [4] 墨子 “三表法” (Mòzǐ “sānbiǎofǎ”): Mozi (c. 470–391 BCE) was an ancient Chinese philosopher. His "Three Criteria" (or Three-fold Test) for judging the validity of a theory are: its basis (historical precedent), its origin (empirical evidence from the lives of common people), and its utility (application in government and law). Scholarly attempts to link Mozi to Marxism often highlight his proto-materialist and utilitarian tendencies.

↩ [5] 风水 (fēngshuǐ): Literally "wind and water." In this academic context, the focus is likely on how Western scholars (potentially referring to the economist Milton Friedman or similar Western observers) perceive traditional Chinese geomancy, often analyzed through the lens of whether it constitutes "feudal superstition" or "traditional culture."

↩ [6] 党员干部 (dǎngyuán gànbù): "Party members and cadres." While ordinary citizens have freedom of religious belief, CPC members are required to be committed Marxists and are strictly prohibited from holding religious beliefs or participating in "superstitious" activities (such as consulting fortune tellers or practicing divination), as this is seen as a violation of dialectical materialism.

↩ [7] 全能神 (Quánnéng Shén): Known in English as "Eastern Lightning" or "The Church of Almighty God." It is classified as an "evil cult" (shéijiào) by the Chinese government. The term "governance" (zhìlǐ) in this context refers to the administrative and legal efforts to suppress and manage the social fallout of the group's activities.