Science and Atheism, 2016, Vol. 6 (Issue No. 104) | Marxism Research Network

Zhu Xiaoming Always Uphold the Dominant Position of Marxist Atheism in the Ideology of the Masses

Du Jiwen The Contemporary Significance of Opening Up Research on Religion and Atheism in China

Wu Xingchen An Analysis of Innovating Training Content for Cadres in Religious Work Under the "Great United Front" Pattern ^[1]

Liu Jingyao Mao Zedong’s Propositions on Religion During the Period of Comprehensive Socialist Construction and Their Contemporary Implications ^[2]

Yu Qiming Historical Review and Modern Analysis of the "Dialogue" Between Natural Science and Religion

Jiu Yuan My Views on the Problem of Good and Evil

Hao Ruibin and Zhang Yonghong An Analysis of Contradictory Tendencies in the Religious Beliefs of University Students

Du Xiaoyi On the Concept of Deities

Wu Jijin An Analysis of the Strategic Use of Occult Arts and Superstition in War ^[3]

Zhong Yanyan A Brief Analysis of the Concept of "Returning to the Divine" in Xiong Bolong’s Wuhe Ji ^[4]

Anti-Cult Research Group of Hubei University The Secret of the Rapid Development of Cults and Their Psychological Mechanisms ^[5]

Han Qi Theoretical Innovation and the Disciplinary Construction of Scientific Atheism

Back Cover: Forged Letters: In the Name of God ^[6] Author: Bart D. Ehrman Professor, University of North Carolina, USA

Online Editor: Lanheshui

Notes

↩ [1] 大统战格局 (dà tǒngzhàn géjú): Refers to the "Great United Front" framework, a strategic orientation of the CPC to mobilize all available social strata, including religious groups and ethnic minorities, to support the Party’s goals. Under Xi Jinping, this has been centralized through the United Front Work Department to ensure social stability and national rejuvenation.

↩ [2] 社会主义全面建设时期 (shèhuì zhǔyì quánmiàn jiànshè shíqī): The "Period of Comprehensive Socialist Construction" (1956–1966) refers to the decade between the completion of socialist transformation and the start of the Cultural Revolution. In Chinese historiography, this is seen as a period of exploring China’s own path to socialism, involving both successes and "Leftist" errors.

↩ [3] 方术 (fāngshù): A traditional term encompassing various Chinese occult arts, including alchemy, divination, astrology, and physiognomy. Historically, these were often employed by military strategists as psychological warfare or for tactical timing.

↩ [4] 《无何集》 (Wúhé Jí): A major work by Xiong Bolong (1617–1669), a Qing Dynasty scholar known for his materialist leanings. He used the philosophy of Wang Fuzhi to critique Neo-Confucian metaphysics and religious superstition, arguing for a naturalistic understanding of the world.

↩ [5] 邪教 (xiéjiào): Translated here as "cults," but specifically refers to "heterodox teachings." In the PRC legal and political context, it denotes organizations that the state deems socially harmful, deceptive, or subversive, most notably those classified as illegal under Article 300 of the Criminal Law.

↩ [6] This refers to the Chinese translation of Bart D. Ehrman's work, likely Forged: Writing in the Name of God—Why the Bible’s Authors Are Not Who We Think They Are. Ehrman's textual criticism is frequently cited in Chinese atheist scholarship to provide a "scientific" and "historical" critique of theistic traditions.