Building on Past Successes and Blazing New Trails to Create a New Situation for the Cause of Scientific Atheism: A Summary of the 2013 Annual Conference of the Chinese Atheism Society
On August 18–19, 2013, the 4th General Assembly of the Chinese Association for Atheism and the 2013 Academic Annual Conference were held in Beijing. The theme of this annual conference was "The Historical Mission of Carrying Forward the Cause of Scientific Atheism." It was co-hosted by the Chinese Association for Atheism and the Center for Science and Atheism Research of the Chinese Academy of Social Sciences (CASS). More than 80 experts and scholars from across the country attended. The meeting involved heated discussions on topics such as Marxism and atheism, atheistic education, and resisting overseas religious penetration and religious extremism.
I. The Historical Mission of Carrying Forward the Cause of Scientific Atheism
Researcher Xi Wuyi, Vice President and Secretary-General of the Chinese Association for Atheism, delivered a work report on behalf of the third Council titled "Carry Forward the Past and Open a New Path, Striving to Create a New Situation for the Cause of Scientific Atheism." In her report, she pointed out that with the high level of importance attached by the Party Central Committee, the cause of scientific atheism in China has gradually advanced through development during two important historical windows of opportunity. Currently, the Project to Research and Build Marxist Theory has designated scientific atheism as an "endangered discipline" [1] receiving prioritized support, and disciplinary construction has taken solid steps forward. However, the situation we face is not optimistic, and the tasks are arduous. First, cultural penetration by international right-wing religious forces seriously threatens our national security. There are three main forces: the Tibet-independence separatist forces led by the Dalai clique; "East Turkestan" separatist forces flying the banner of Islam; and American Christian neo-conservative forces. Second, upholding the separation of education and religion, resisting the use of religion by overseas forces to penetrate higher education institutions, and preventing campus proselytization are currently important and urgent strategic tasks. Finally, to respond to the grim domestic and international situation, developing the discipline of scientific atheism is imperative; yet the overall state of the discipline remains suboptimal, with a dearth of professional research institutions and a serious shortage of research personnel. Therefore, contemporary workers in scientific atheism have a heavy burden and a long road ahead. Strengthening the construction of the scientific atheism discipline will be a long-term strategic task, in which the training of high-quality professional talent is the most urgent core link.
The newly appointed President of the Chinese Association for Atheism, Researcher Zhu Xiaoming, stated in his address that the Association’s work will continue to advance along the path of scientific atheism research, publicity, and education pioneered by Mr. Ren Jiyu [2]. Atheism is rooted in human labor and practice; it is the ideological foundation of the dialectical materialism and historical materialism worldviews, the logical prerequisite for beliefs in scientific socialism and communism, and the spiritual "undercoat" of Chinese Communists. Xi Jinping clearly pointed out: "Ideals and convictions are the spiritual 'calcium' of Communists. With firm ideals and convictions, one’s bones are strong; without them, or if they are weak, one will 'lack calcium' [3] spiritually and develop 'rickets.'" This provides us with an important ideological and political weapon for conducting atheism research and propaganda. In future work, we must smooth communication channels with relevant Party and government departments to create a better external environment for the Association’s work. Through collective effort, we must provide ideological and theoretical weapons and create a climate of public opinion to resist religious penetration, cultural proselytization, the ravages of cults, and the rampancy of Tibet and Xinjiang independence movements. We must change the abnormal situation in a socialist country led by the Communist Party where, in some fields and locales, "theism has its speakers, while atheism has none."
Deng Chundong, President and Party Committee Secretary of the CASS Institute of Marxism Studies, delivered a speech on behalf of the supervisory authority. He warmly congratulated the smooth formation of the new Council and pointed out that while the cause of atheism research is vital, its current status is worrying. The new Council must face this situation head-on, uniting atheism researchers and educators nationwide to further promote the scientific spirit. The new Council should also take as its objective helping the whole of society establish firm Marxist convictions and faith in the path of socialism with Chinese characteristics. While conducting academic research and exchanges, the Association should also pay attention to and intervene in social life to foster a positive social atmosphere.
Comrade Zhu Weiqun, former Executive Deputy Head of the United Front Work Department of the CPC Central Committee and Director of the Ethnic and Religious Affairs Committee of the National Committee of the CPPCC, delivered an important speech at the opening ceremony. He pointed out that the governing party’s worldview is dialectical materialism and historical materialism, and atheism is the starting point and cornerstone of our worldview. Chinese culture has a profound and highly distinctive tradition of atheism, which we must unearth, uphold, and carry forward to serve the construction of the Chinese people's spiritual world under new historical conditions. Because of this tradition, although various religions have been active throughout Chinese history, China has never been a religious state but has always been a secular state. Chinese religion itself possesses a characteristically Chinese realistic temperament. This is precisely why our Party, as an atheist party, was able to grow so naturally from among the Chinese people, gain their long-term support, overcome various hardships, achieve victory, and maintain long-term governance after that victory. However, today various anti-scientific and anti-rational phenomena involving "invoking gods and playing at ghosts" [4] are intensifying, necessitating a cleanup from the source—the level of the worldview. Behind these ignorant and anti-scientific behaviors, there are often certain Party members, cadres, and even leading cadres adding fuel to the fire. Regarding these bizarre and chaotic phenomena, as long as we do not liquidate them from a philosophical height and ensure that historical materialist atheism becomes the guiding ideology for understanding the world for the majority—or at least for our governing party—we will never be able to build a modern country where science flourishes. Therefore, upholding atheism is a requirement for the governing party's self-improvement. Simultaneously, we must be adept at mass education and propaganda. Only when the doctrine of atheism is truly accepted by the majority of the masses and can be consciously applied to social practice will our persistence be meaningful.
Researcher Du Jiwen, Academic Advisor to the Chinese Association for Atheism, delivered a keynote speech. He pointed out that judgments such as a "crisis of faith" or a "desert of faith," as well as the idea of integrating into a "Faithful China," are artificially manufactured and not inherent to China. This is because China does not have that type of "faith" [5] but does have an ideal, known as the "Great Unity" (Datong Shijie) [6], which is what Xi Jinping calls the "Chinese Dream." Humanism, which the West only discovered during the Renaissance and especially the Enlightenment, is a deeply rooted national tradition in China. Therefore, what China lacks is neither faith nor morality, but science. Chinese tradition is not closed; Christianity was repeatedly rejected because its dogmas were largely incompatible with our humanist tradition, whereas modern Western science, technology, and rationality have been widely studied and absorbed. Freedom of religious belief is the fundamental policy of the Party and state for handling religious issues and is a civil right stipulated by the Constitution. Currently, certain "Christian public intellectuals" have been attacking our Constitution for consecutive years; their core aim is to attempt to elevate religious belief—a private matter for individual citizens—into a public affair, serving the socio-political goal of "Christians in power." The most important and urgent task facing scientific atheism today is responding to "cultural proselytization," namely religious penetration carried out in cultural and academic forms. Effectively implementing legislation on the "separation of education and religion" to maintain the solemnity of the Constitution and the law will be a relatively effective measure for solving such problems. "Christianity occupying China" is a "movement" the United States launched a century ago; religious penetration is its current main manifestation, and cultural proselytization is the most dangerous form of that penetration.
II. Marxism and Atheism
Researcher Tian Xinming of the Ministry of Education’s Center for Development and Research of Social Sciences in Higher Education Institutions pointed out that "atheism" is the prerequisite for all Marxist theory. Marx and Engels were staunch atheists, but they did not merely repeat the exposition of "no gods"; they were committed to advancing atheism. Marx said, "The criticism of religion is the prerequisite of all criticism." To accurately grasp the position of "atheist" thought within Marxism, one must see it as the starting point of the historical development of Marxism and the cornerstone at the base of the Marxist theoretical edifice. Therefore: upholding atheist thought does not necessarily make one a Marxist; but failing to uphold atheist thought certainly means one is not a Marxist. Abandoning atheist thought while claiming to be a Marxist is inevitably "pseudo-Marxism." Only by upholding yet transcending atheist thought—using the scientific Marxist worldview to reveal the essence, origins, social role, and development of religion, as well as the laws of its disappearance—does one practice true Marxism. In applying Marxism to guide practice, we must place upholding atheism and opposing theism in their proper positions, neither exaggerating nor diminishing or denying them.
Professor He Husheng of Renmin University of China pointed out that the rule that Communist Party members may not believe in religion is the inevitable result of the CPC combining the Marxist principle of ideological Party building with China’s specific national and Party conditions; it is a religious policy characterized by the CPC’s Party spirit. The fundamental opposition between religious belief and communist belief at the level of worldview is the ideological basis of this policy; the CPC Constitution, Party regulations, and relevant provisions are its disciplinary basis; the consistent requirements throughout the long process of revolution, construction, and reform are its historical basis; and the negative impact of a small number of religious Party members on the Party is its practical basis. Therefore, the policy that Party members may not believe in religion must be upheld unwaveringly, maintaining its continuity and firmness. Of course, drawing a clear line of demarcation from religion in terms of ideology and belief is based on maintaining the Party’s advanced nature and purity, consolidating the ideological foundation of the Party’s governance, and increasing the Party’s cohesion and combat effectiveness; it is by no means about being anti-religion or even eliminating religion.
Associate Professor Huang Chao of Wuhan University pointed out that in recent years, during domestic academic discussions on the Marxist view of religion, special attention has been paid to Marx’s "On the Jewish Question," published in the Deutsch-Französische Jahrbücher in 1844. Surprisingly, however, relevant passages in "On the Jewish Question" were for a long time interpreted by some domestic scholars as a "violent means theory" regarding religion. The fact is that "violent means theory" is a crucial misreading and "smearing" of the Marxist view of religion. On the one hand, within the text of "On the Jewish Question," the vulgarly understood "violent means theory" is not only not Marx’s position, but is precisely the fruitless "political drama" that Marx rejected. On the other hand, in The Holy Family, Marx restates the core views of "On the Jewish Question" and further explicitly criticizes the "French Revolution’s terrorist attitude toward religion," regarding violence against religion as a "fog of terrorism." Some might feel that Marx’s attitude toward religion seems self-contradictory: on the one hand advocating "thorough" atheism, while on the other being "tolerant" of religion. In fact, Marx’s views are all direct and inevitable conclusions derived from dialectical materialism.
III. The Problem of Atheistic Education
Atheistic education was a focus of this annual conference. Discussions covered atheistic education in a general sense, atheistic education in higher education institutions, and atheistic education in the military.
Regarding atheistic education in the general sense, Professor Li Shiju of Hebei Normal University pointed out that the essence of atheism is to focus on, care for, and liberate people—that is, to focus on the all-round development of people, scientific living, physical and mental health, and social civilization and progress. In past atheist theory and propaganda, there was more focus on exposing and criticizing the political functions and social deceptiveness of religious theism, emphasizing the combativeness of atheism and highlighting its materialist foundation and spirit of scientific rationality, while there was less research on its humanistic significance and humanistic care. However, the idea that people can lead a happy, civilized, and dignified life through their own efforts is indeed the solemn promise of atheism. We must overcome the superficiality, one-sidedness, and abstractness in atheism research, state the humanistic position of atheism, and increase the intensity of research and propaganda. We must respond to the humanistic theories within religion, especially the humanistic approach in religious studies since the 20th century. It not only reflects the secularization of religion but also brings new topics to atheism research. We must provide active guidance for people’s worldview, outlook on life, and healthy lifestyles.
Professor Li Jiansheng of Xinjiang Normal University pointed out that education on the Marxist view of religion inherently contains the basic content of scientific atheism education and is internally consistent with it. Doing good mass work, handling domestic and international relations, improving the quality of the entire nation, and resisting the penetration and influence of various erroneous trends of thought all require education on the Marxist view of religion and scientific atheism. They possess three salient characteristics: they are mass-based, long-term, and arduous. In conducting this education, one must adhere to the three principles of serving the central task, persuasive education, and combining theory with concrete reality. We must recognize their importance and urgency, master their characteristics and principles, follow the laws of education, and do a good job in propaganda and education.
Regarding the issue of atheism education in higher education institutions, Jia Runguo, a senior researcher at the Religious Research Center of the State Administration for Religious Affairs, pointed out that ideological and political education must attach great importance to the issue of religious theology. The attitude of a Marxist party toward religion consists of two sentences: comprehensively implement the policy of freedom of religious belief, and persist in conducting propaganda and education in atheism. Since the Reform and Opening-up [7], freedom of religious belief has been fully guaranteed, yet atheism propaganda and education have been feeble. The core of ideological and political education is to cultivate ideals and convictions and to establish a scientific "Three Outlooks" [8]; to this end, the religious issue must be taken very seriously. Propaganda and education departments should establish specialized agencies to study religious issues. Philosophy courses in schools should increase atheism content to effectively strengthen worldview education. Relevant majors in universities should offer courses on the principles of religious studies to help students establish a Marxist view of religion. Institutions and personnel engaged in religious research must persist in being guided by Marxism. Propaganda and education departments should strengthen leadership over the teaching and research of religious studies.
Professor Zuo Peng of the University of Science and Technology Beijing pointed out that conducting education on religious issues within university ideological and political theory courses is a necessity for helping college students establish a Marxist view of religion, resisting the use of religion by external forces to penetrate [9] universities, and comprehensively improving the cultural quality of college students. Through several revisions, the contents of the Marxist view of religion, the Party’s religious policies, and national religious regulations have entered the various textbooks of ideological and political theory courses to varying degrees. However, entering the textbook is not equivalent to entering the classroom or entering the students' minds; the cognition and attitude of ideological and political theory teachers themselves toward religious issues determine if and how they teach religious issues in the classroom. Therefore, to exert the leading role of classroom teaching and effectively conduct education on religious issues, it is necessary to implement the principle of the separation of education and religion, and to take the Marxist view of religion and scientific atheism as the basic guidelines for education on religious issues. It is necessary to closely integrate the education with the religious "hotspots" and difficult issues that students care about, to fill gaps in current teaching materials, to focus on teacher training, and to provide targeted education and guidance for students.
Associate Professor Liu Limin of the University of Science and Technology Beijing pointed out that the "religious fever" on today’s university campuses poses a severe challenge to religious work in our higher education institutions. Offering courses on the Marxist view of religion, incorporating them into the university ideological and political education system, and strengthening education on the Marxist view of religion for college students constitute a proactive response and a beneficial exploration. However, how to run this course well and effectively complete the preset goals and tasks is a major subject that urgently needs to be explored. Only by accurately understanding the nature and tasks of this course, closely linking it to the ideological reality of contemporary college students, and carrying out teaching creatively, can this course be truly well-taught and benefit the students.
Liang Tong from the Ideological and Political Department of the Guangdong Youth Professional College pointed out that the increase in the number of religious believers among college students has become an indisputable fact in recent years, with Christianity showing the most vigorous momentum and the largest number of converts. The fact that more and more college students believe in religion poses a great challenge to our country’s ideological and political education work, which has always taken Marxism as its core. This is also an important issue that atheism propaganda and education for young students in universities must face. According to a survey he conducted at a vocational college, students who believe in atheism accounted for 58.72% of all respondents, representing a relatively large proportion. To explore the propaganda and education mechanism for atheism among young students in vocational colleges, it is necessary to re-recognize and re-evaluate the relevant characteristics of the target audience; combine it with the direction of building an innovative country [10]; and integrate the atheism propaganda mechanism with the "Chinese Dream" theme education for vocational students. The methods of propaganda and education should reflect the Sinicization of Marxism, the trait of advancing with the times, and the training concept of "the unity of knowledge and action" [11] in vocational education.
Associate Professor Yitikor Dawut of Kashgar University in Xinjiang, taking some universities in Xinjiang and the interior as examples, pointed out that scientific atheism education plays an irreplaceable role in eliminating various theistic influences in students' ideology, helping them open better pathways to accepting modern scientific and cultural knowledge, and establishing a scientific worldview, outlook on life, and values. Currently, scientific atheism education in some universities in Xinjiang and the interior still has many deficiencies, which has brought extremely adverse effects on the implementation of our country's educational policies in colleges. For example, atheism propaganda in universities is still being neglected, lacks targeting and standardization, and has poor results. This is mainly because relevant leaders and teachers lack a sense of responsibility, students still have some erroneous views that obstruct the acceptance of scientific atheism education, and there is a serious lack of specialized personnel. Therefore, we should perform basic work in four areas: teaching staff, curriculum design, strengthening ideological and political work, and blocking the impact of the social religious atmosphere on campuses. At the same time, we should pay attention to taking regular measures, delving into the actual lives of students, and ensuring the timeliness and targeting of scientific atheism education.
Regarding the issue of atheism education in the military, Professor Wang Weijun of the PLA Nanjing Institute of Politics pointed out that in recent years, influenced by the macro-environment of the increasing number of religious believers and the "religious culture fever" in Chinese society, phenomena have appeared in some units where individual soldiers are keen on religious beliefs, obsessed with religious thoughts, or participate in religious activities. Fierce debates have broken out in academic circles regarding issues such as "Communist Party members cannot believe in religion" and "the relationship between atheism propaganda/education and freedom of religious belief." The irresponsible views and remarks of some scholars have also, to a certain extent, encouraged "unhealthy winds and evil spirits" [12] in the field of belief within military barracks. We must clearly recognize the challenges faced by atheism education in the barracks: first, although the phenomenon of religious belief is extremely limited in the barracks, the cognitive confusion of some officers and soldiers regarding religion and superstition is quite prominent; second, while most officers and soldiers have a clear and basic sense of norms regarding not believing in religion or participating in religious organizational activities, there is also the problem of weak defensive and resistive capabilities caused by cognitive ambiguity. Therefore, we must accurately grasp the problems that atheism education in the barracks needs to solve, vigorously strengthen the study of and education in the Marxist view of religion and scientific atheism, carry forward the scientific spirit, strengthen education on the Party’s religious policy, and improve the ability of officers and soldiers to resist the erosion of theistic ideology as well as their ability to understand and implement religious policies. At the same time, we must also strive to innovate the ways in which atheism education is carried out in the barracks.
Professor Wang Zhiping of the PLA Xi'an Institute of Politics pointed out in his speech that ideological security is an important part of the cultural security of our country and our military, and Marxist atheism education is a fundamental task to ensure ideological security. Due to the influence of the social environment, the political identification of some officers and soldiers with scientific atheism has declined. Under the conditions of a market economy, changes in people’s psychology have caused some officers and soldiers to waver regarding the role of scientific atheism. The neglect of stage-based education has also caused the awareness of scientific atheism among some officers and soldiers to weaken unconsciously. Therefore, we must strengthen education in the materialist worldview in the barracks with perfect assurance to lay a solid foundation for ideological security; we must carry out "green education" that integrates science and the humanities to form ideological concepts that ensure ideological security; and we must combine education with care and assistance for officers and soldiers to ensure that ideological security is implemented effectively.
IV. Resisting Overseas Religious Penetration and Religious Extremism
Senior Researcher Zhu Xiaoming delivered a speech titled "The 'Post-Dalai' Period: Trends and Directions." He put forward the basic judgment that in the "post-Dalai period," the nature of the Dalai clique has not changed, but its tactics are changing. The so-called "post-Dalai period" refers to the transition period after the 14th Dalai enters his later years, in which he lays out plans for his succession to maintain the "handover" of his clique's political power. The background of the Dalai's "retirement" is his increasing age, but his goal is to enable "Tibet independence" organizations to "exist continuously" and for the cause of "Tibet independence" to "continue going forward." He predicted that in the coming period, the focus of the anti-secession struggle in Tibet—or rather, the conflict points that may trigger unstable situations—will mainly manifest in four aspects: first, the Dalai clique planning and creating incidents within the borders, such as monk self-immolations; second, continuing to hype the issue internationally; third, changing its appearance in an attempt to squeeze into contact and negotiations; fourth, the struggle surrounding the reincarnation of the Dalai has already begun. The current goal of the Dalai clique is to squeeze into contact and negotiations to achieve the Dalai's return to China, a "Greater Tibet," and "high-degree autonomy." From the perspective of historical trends, there is no possibility of the Dalai clique making a comeback or restoring their rule over Tibet; strategically, we have the confidence of certain victory. At the same time, we must clearly see that although the nature of the Dalai clique's persistent secessionist claims has not changed, its tactics are constantly being adjusted and its deceptiveness is increasing, which brings new challenges to our Tibet-related struggle and the work of maintaining stability in Tibetan areas; its harmfulness must not be underestimated.
Professor Qi Fujuan of Kashgar University in Xinjiang pointed out that Xinjiang is a region where multiple ethnic groups live together and multiple religions coexist. The irrationality and exclusivity of religious extremism have distorted the normal development of the moderate dimensions of religion, undermined the Party and the state's policy of freedom of religious belief, and intensified instability and inter-ethnic estrangement in the Xinjiang region. This is mainly manifested as follows: first, religious identity has affected authority based on public power; second, religious prejudice and exclusivity have affected unity among various ethnic groups; third, religious extremism and fanaticism will bring disasters to society; fourth, there is the problem of lack of freedom in religious belief—for example, not respecting the religious beliefs of other ethnic groups at all or even imposing one’s own beliefs on others. Therefore, it is necessary to increase the intensity of management over religious affairs in the Xinjiang region. The propaganda and implementation of the policy on freedom of religious belief should be increased. The Party and the government must clearly protect what is legal, stop what is illegal, and strike at various crimes under the cover of religion. Moreover, it is necessary to strengthen supervision over social personnel with certain religious knowledge, so that religion can be "cleared at the source" [13] and maintained in a moderate and normal state.
In addition, the participating experts and scholars also conducted in-depth discussions on the experience of religious work, the relationship between science and religion, and the current phenomenon of strengthening religious identity among certain groups.