Table of Contents for "Science and Atheism," Issue 6, 2018 (Total Issue No. 116) | Marxism Research Network

Problem-Orientation, Political Responsibility, and Innovative Advancement: Studying Xi Jinping’s Important Expositions on Religious Issues and Religious Work in the New Era — Zhu Xiaoming
An Analysis of the Atheistic Significance of Marx’s Critique of Religion — Chen Guofu
On Rule of Law Measures for De-radicalization: Concurrently Interpreting the "Xinjiang Uyghur Autonomous Region De-radicalization Regulations" — Gu Huaxiang
A Textual Interpretation of "Religion is the Opium of the People" within the Horizon of Marx’s Early Thought — Wang Liangbin
Reflections and Countermeasures regarding the Current Phenomenon of Temple Construction in Rural Areas — Xiong Wenjin
The Path of Atheism in Traditional Chinese Medicine of Chinese Traditional Culture — Yun Peiji
From Superstitious Qigong ^[1] to Anti-Pseudo-Qigong Propaganda: A Study of Media Influence Based on Autoethnography — Gong Shengping
The Humanistic Spirit within the Theism of Confucianism ^[2] — Pu Chuanguo
An Investigative Study on the Current State of Belief and De-radicalization Among Villagers in Tawugazi Village — Wei Hanmei and Xiayiding Yasen
New Characteristics of Current Cult ^[3] Activities in Our Country — Hou Qingzhen
A Brief Analysis of the Misappropriation and Distortion of Biblical Content by Cults in the Name of Christianity — Zhang Guanxian

Back Cover: The Moral Landscape: How Science Can Determine Human Values — Author: Sam Harris

Notes

↩ [1] 气功 (qìgōng): A system of coordinated body-posture and movement, breathing, and meditation. In the late 20th century, China experienced a "Qigong Fever," where some practitioners claimed supernatural powers, leading to the emergence of heterodox movements that the state later categorized as pseudo-scientific or superstitious.

↩ [2] 儒学 (rúxué): Confucianism. While often treated as a social or ethical philosophy in Western scholarship, Chinese academic discourse frequently debates its religious dimensions (theism vs. secular humanism) and its role in the "Chinese-ization" of ideological governance.

↩ [3] 邪教 (xiéjiào): Literally "evil teachings," officially translated by the Chinese government as "cults" or "heretical behaviors." In the Chinese legal and political context, this refers to organizations that claim a religious or qigong basis but are classified as illegal for allegedly disturbing social order or harming citizens' lives and property.