2020 Issue 6 (General Issue 128) | Marxism Research Network

Advancing the Construction of the Disciplinary, Academic, and Discourse Systems for Contemporary Chinese Atheism Tian Xinming
Excavating the "Atheistic" Intellectual Resources in the Mythological Epics of All Ethnic Groups to Forge a Strong Sense of Community for the Chinese Nation ^[1] Xu Zhijian
Atheist Education and the Transformation of Medical and Health Concepts in the Base Areas During the War of Resistance Against Japanese Aggression ^[2] Li Ruifang
The Imprint of Jewish "Redemption" in Marx’s Early Thought and Its Transcendence ^[3] Jia Jinyue
The Young Engels’ Mental Journey in Breaking Free from Religion and Its Illuminations Yang Lan
Observations and Reflections on the Work of Counter-Terrorism and "De-radicalization" in Our Country Ni Chunle, Jin Haobo
The Transformation of Research on Extremism: Perspectives, Objects, Ideas, and Focus Xiao Jianfei
An Analysis of the Reasons for the Small Number of New Religious Movements in Contemporary China ^[4] Cao Yan
"Superstition" and "Anti-superstition": Reflections on the Study of Folk Beliefs in Modern China Pang Yi
A Comparative Study of Legally-based Management Models for Cults in Major European and American Countries ^[5] Lei Anjun
A Summary of the Eighth Forum on Scientific Atheism Zhang Ge
The Twentieth Anniversary of the Founding of Science and Atheism (Part VIII) Shen Zhenyu

Back Cover: Why There Is No God: Simple Responses to 20 Common Arguments for the Existence of God Author: Armin Navabi Born in Iran; Secular Activist and Writer

Notes

↩ [1] 铸牢中华民族共同体意识 (zhùláo Zhōnghuá mínzú gòngtóngtǐ yìshí): This is a core policy concept in the New Era focusing on ethnic integration. Unlike the Western "melting pot" or "multiculturalism," it emphasizes the organic unity of "diversity within the oneness" of the Chinese nation, prioritizing a shared national identity over specific ethnic distinctions while acknowledging cultural variety.

↩ [2] 根据地 (gēnjùdì): Referred to as "Revolutionary Base Areas," these were the territories controlled by the CPC during the Chinese Civil War and the War of Resistance Against Japanese Aggression (World War II). These areas served as laboratories for the Party's social reforms, including land reform, public health initiatives, and the promotion of "scientific" (atheistic) worldviews to replace traditional folk religions.

↩ [3] 超越 (chāoyuè): In Chinese Marxist scholarship, this term often translates the Hegelian Aufhebung (sublation). It indicates the process of overcoming an earlier intellectual or social stage while preserving its rational core within a higher synthesis.

↩ [4] 新兴宗教 (xīnxīng zōngjiào): While translated as "New Religious Movements" (NRMs), in the Chinese administrative context, this often refers to groups that fall outside the five state-recognized religions (Buddhism, Taoism, Catholicism, Protestantism, and Islam). The "small number" noted by the author is a subject of sociological inquiry regarding the effectiveness of state regulation and the persistence of traditional social fabrics.

↩ [5] 邪教 (xiéjiào): Often translated as "cults" or "evil cults," the term literally means "heretical teachings." In Chinese legal and political discourse, it refers to organizations that use religion or mysticism as a cover to disseminate heterodox beliefs, harm the public, or threaten social stability. The term has deep historical roots in imperial China, where it was used to label heterodox sects that often spearheaded peasant rebellions.