Scientific Atheism and Religious Issues under the New Situation: A Summary of the 2015 Annual Academic Conference of the Chinese Atheism Society
On December 5–6, 2015, the 2015 Academic Annual Conference of the Chinese Atheism Society, jointly sponsored by the Chinese Atheism Society, the Center for Science and Atheism Research of the Chinese Academy of Social Sciences (CASS), and the University of Science and Technology Beijing, was held in Beijing. The theme of the conference was "Scientific Atheism and Religious Issues under the New Situation." More than 70 experts and scholars from over 30 higher education institutions, scientific research institutes, and academic groups across 12 provinces and municipalities attended. Participants engaged in broad and in-depth discussions on topics including the spirit of the 2015 Central United Front Work Conference [1], fundamental theoretical issues of atheism, Marxism and scientific atheism, scientific atheism propaganda and education, and the relationship between natural science and atheism.
I. The "Four Musts" and Religious Work under the New Situation
The Central United Front Work Conference held in May 2015 proposed that religious work is essentially mass work [2]. To actively guide religions to adapt to socialist society, we must adhere to the direction of Sinicization, must improve the level of rule of law in religious work, must view the social role of religion dialectically, and must attach importance to playing the role of personages in religious circles. These "Four Musts" constitute the latest discourse of the Central Committee regarding religious issues and religious work under the New Era and have become a focal point of discussion among the participants.
Jia Runguo, Deputy Director of the Research Center of the State Administration for Religious Affairs and Vice President of the Chinese Atheism Society, pointed out in his keynote report, "Commanding Religious Work with the 'Four Musts,'" that the "Four Musts" represent a new development of the Party's basic policy on religious work by the CPC Central Committee with Comrade Xi Jinping as the core [3], in accordance with the "Four Comprehensives" strategic layout. They serve as a compass for doing religious work well under the new situation. We must earnestly study and grasp their rich theoretical and policy connotations and implement them comprehensively. Specifically, adhering to the direction of Sinicization points out the fundamental purpose, direction, method, and specific goals for guiding religion; we must strengthen our efforts in guiding religion, resolutely guard against the infiltration of Western ideology, and consciously resist the influence of religious extremist ideologies. Improving the level of rule of law in religious work points out the fundamental path, basic principles, and methods for strengthening religious work; we must improve religious work and use rule-of-law thinking and methods to properly resolve prominent problems in the religious field. Viewing the social role of religion dialectically identifies the crux and root of the problem in improving religious work and prescribes the correct remedy; we must strengthen education in the Marxist view of religion, unify the thinking of the whole Party, and increase awareness of the importance of religious work. Attaching importance to playing the role of personages in religious circles points out the important leverage and direction for strengthening religious work; we must strive to cultivate more representative personages in the religious community to strengthen the guidance for religions to adapt to socialist society.
Duan Dezhi, Professor and Doctoral Supervisor in the Department of Religious Studies at Wuhan University, introduced in detail the origins, main content, and basic logic of the book Research on Overseas Religious Infiltration and the Drastic Changes in the Soviet Union and Eastern Europe. As an important interim result of the Ministry of Education’s major philosophy and social science project, "Research on Overseas Religious Infiltration and China's Ideological Security Strategy," the book utilizes historical materialism. Under the perspective of the "theory of historical resultant forces" [4], it interprets the collapse of the Soviet Union and Eastern Europe from the angles of overseas religious infiltration and domestic religious work errors. On one hand, through specific and detailed materials, it illustrates that overseas religious infiltration—primarily the religious infiltration of the US-Vatican "Holy Alliance"—was a significant cause of the collapse. Guarding against and resisting overseas religious infiltration is of extreme importance for maintaining the ideological and national security of socialist states. On the other hand, based on historical facts, the book explains that whether a socialist country adopts a "Rightist" political line or a "Leftist" political line [5] on religious issues, neither is conducive to guiding religion to adapt to socialist society, nor to guarding against overseas religious infiltration. Only by adhering to the Marxist view of religion and the Party’s basic policy on religious work can we effectively resist overseas religious infiltration and maintain socialist ideological and national security.
Dr. Gao Yong from the School of Marxism at Zhejiang University analyzed the concepts of "freedom of religious belief" and "religious freedom" in response to the resistance encountered during Zhejiang Province’s "Three Reforms and One Demolition" [6] campaign. He argued that "freedom of religious belief" refers to the cognitive aspect of faith, guaranteeing the individual citizen’s full freedom to choose a legal religion in their thoughts and psychology; it does not mean that all matters and activities related to religion—including religious buildings and groups—enjoy freedom from legal regulation. "Religious freedom" has a specific connotation: historically and presently, it has been a slogan and tool used by Western countries to implement "peaceful evolution" [7] against socialist countries. It played a significant role in the collapse of the Soviet Union and Eastern Europe and has now become a weapon for hostile forces at home and abroad to resist the Chinese government’s lawful management of religious affairs.
Zhang Xiaochen, a doctoral student at the School of Marxism, University of Science and Technology Beijing, summarized the laws and regulations concerning the separation of education and religion since the Reform and Opening-up. He divided their evolution into three stages: in the 1980s, centered on the Basic Viewpoints and Policies on Religious Issues During Our Country's Socialist Period (Document No. 19, 1982), the policy was reaffirmed and enriched, with a focus on religious issues among ethnic minorities and the planned training of religious professionals. In the 1990s, centered on the Notice on Further Improving Religious Work, the legislative construction of the separation of education and religion was advanced, while adhering to Marxist guidance and maintaining high vigilance against overseas infiltration via religion. Since the new century, centered on the Decision on Strengthening Religious Work, the specific requirements for the separation of education and religion have been refined, rule-of-law construction has been further strengthened, and efforts to resist overseas religious infiltration have been intensified.
Dr. Wang Dongli from the School of Marxism at Minzu University of China analyzed religious issues in the implementation of the "Belt and Road" initiative. She argued that religious issues are unavoidable in the strategy’s implementation. To understand this dialectically, first, one must look at the history of religious exchange along the Belt and Road; both Buddhism and Islam entered China through these routes. Second, one must recognize the reality of pluralistic religious coexistence; the Silk Road passes through the three major civilizations of Islam, Eastern Orthodoxy, and Catholicism. Xinjiang also has pluralistic religions, and Quanzhou is known as the "World Religions Museum." Third, there must be a clear understanding of the great challenge religious extremism poses to the "Belt and Road," manifesting in threats to regional security, challenges to government authority, and undermining the initiative's concepts and effects. Fourth, we must be vigilant against religion "looking West," specifically the Arabization of Islam and the Westernization of Christianity. Fifth, we must prevent religious conflicts in "civilizational fault lines," including inter-religious conflicts and intra-sectarian conflicts. Sixth, we must dialectically recognize the phenomenon of religion "hitchhiking" [8].
II. Research on Fundamental Theoretical Issues of Scientific Atheism
Fundamental theoretical issues of atheism remain a subject of sustained interest and heated discussion. Du Jiwen, Honorary Member of the Chinese Academy of Social Sciences and former Director of the Institute of World Religions, stated in his keynote speech, "Humanism is the Characteristic and Advantage of Traditional Chinese Culture," that the characteristic of Chinese culture is humanism, originating from labor and love rather than religion. Labor sustains life, and love sustains the continuation of the human species; both center on "cherishing life" (重生, zhòngshēng). This is manifested in two ways: first, in the relationship between Heaven and Man, it advocates for "putting people first" (以人为本, yǐ rén wéi běn). The Chinese "Heaven" (天, tiān) differs from the Western personal God; it refers to our ancestors. Second, in the relationship between the ruler and the people, it advocates that "the people are the most valuable" (民为贵, mín wéi guì). While the West emphasizes divinity, China emphasizes humanity and treats the study of human nature as a primary thread of philosophy. The spirit of "shamans" (巫, wū) and ancestor worship formed China’s religious tradition, a tradition that effectively absorbed Buddhism. Buddhism entered China because it was a form of humanism and because it was "atheistic." In the modern era, foreign Christianity proposed the "Occupy China Movement" [9] and achieved some results in culture, education, and medicine. However, after the founding of New China in 1949, this issue was thoroughly resolved. Religion withdrew from politics, education, and all public spheres, returning to the realm of private belief. Today, the religious situation in China is no longer the "convergence of the three teachings" [10]; rather, it can be summarized by trends of "cult-ification" (邪教化), violent terrorism, and intensified religious infiltration. This is due to the exclusive nature of monotheism; therefore, the promotion of atheism remains a long and arduous task.
Xi Wuyi, Director of the CASS Center for Science and Atheism Research and Secretary-General of the Chinese Atheism Society, briefed scholars on the research frontiers of scientific atheism for 2014. Regarding important academic works, she mentioned the ten-volume Collected Works of Ren Jiyu, Du Jiwen’s Collected Works on Science and Atheism, the Anthology of the History of Chinese Atheism (Vol. 1) edited by Wang Yousan and Xu Xiaoyue, and Richard Dawkins' The Blind Watchmaker (translated by Wang Daohuan). Regarding academic papers, she summarized six themes: theoretical research on scientific atheism; scientific atheism and religious studies; resisting religious infiltration and curbing religious extremism; research on destructive cults; science and religion; and propaganda and education work on scientific atheism. She highlighted the views of scholars such as Du Jiwen, Tian Xinming, Zhu Xiaoming, Xi Wuyi, and Liu Rui. Finally, she pointed out that scientific atheism is one of the philosophical foundations of the Core Socialist Values, a happy way of life, and an important path for building a harmonious society. Strengthening the research, propaganda, and education of scientific atheism is a consistent policy of the CPC. She expressed her firm belief that the discipline of scientific atheism will play a uniquely important role in strengthening national ideology and maintaining national cultural security.
Li Shen, Professor at Shanghai Normal University and Vice President of the Chinese Atheism Society, pointed out in his speech, "Analysis of Theism and Atheism," that distinguishing what is theism and what is atheism is the prerequisite for the cause of atheism. He specifically analyzed three misconceptions regarding the question "What is a God?": "Buddha is a human, not a god," "Confucius is a human, not a god," and "the material Heaven is not a god." Through an analysis of ancient Chinese sacrificial systems, atheism, and theism, he proposed that "ancient China had not only an excellent atheistic tradition but also a even more powerful theistic tradition." He argued that "criticizing the historical theistic tradition is a task just as important as inheriting and developing China’s atheistic tradition."
Professor Li Shiju of Hebei Normal University addressed the relationship between atheism and its self-identity, answering what atheism is and how it recognizes itself. She argued that what constitutes atheism was a complex issue even in the development of Western atheism. Only in the struggle against Christian theology did it become a typical concept with standardized connotations. Chinese atheistic thought has had its own connotations since ancient times, primarily opposing "determinism by terminal mandate" (天命论) and superstitions regarding gods and ghosts. It was only in the modern era that it took on the nature of a democratic revolution against imperialism and feudalism through the struggle against religious theism. Marxist scientific atheism is the highest form of atheism. It applies the method of historical materialism to scientifically analyze and reveal the objective laws of the birth, development, and demise of religion, elucidating the essence and social role of religion—it is the ideological weapon for correctly understanding and handling religious issues.
III. Research on Marxist Atheism
As a high-level form of development for scientific atheism, Marxist atheism has remained a prominent topic within atheist research. Professor Tian Xinming, former Director of the Ministry of Education's Higher Education Social Science Development Research Center and Vice President of the Chinese Society of Atheism, systematically analyzed Lenin's religious thought through a study of three of Lenin's essays on religion. He argued that in Socialism and Religion, Lenin, based on an analysis of the social role of religion, proposed the tasks of propagating atheism and dispelling religious mists; he expounded on the relationship between religion and the state, pointed out that the church must be separated from the state, and emphasized that solving religious problems cannot be detached from political and economic struggle. In The Attitude of the Workers' Party to Religion, Lenin criticized "Left" errors in handling religious issues, criticized the erroneous view that misrepresented declaring religion a "private matter" as meaning religion was also a private matter for the workers' party, and elaborated the Party's political line regarding religion. In On the Significance of Militant Materialism, Lenin proposed adhering to militant materialism and militant atheism, forming an alliance with modern natural scientists, and translating the militant atheist literature of the late 18th century for wide dissemination among the people.
Zeng Chuanhui, a Research Fellow at the Institute of World Religions of the Chinese Academy of Social Sciences, used Marx's student-era writings as a blueprint to analyze the atheist thought embodied within them. He argued that from the essay On the Union of the Faithful with Christ according to John 15:1-14, Showing its Basis and Essence, its Absolute Necessity, and its Effects, it can be seen that although Marx was baptized in infancy and confirmed at age sixteen, he never became a true Christian. In Reflections of a Young Man on the Choice of a Profession, Marx advocated choosing "the profession that can work most for the welfare of mankind," which is a typical form of humanism. In Does the Principate of Augustus Deserve to be Reckoned Among the Happier Periods of the Roman Empire?, Marx expressed a deistic view, which is to say, a "weak atheist" perspective. During his first year at university, Marx expressed skeptical views to his father, causing the latter concern. In two letters to his father in 1837, he already displayed atheist viewpoints. As for the deistic views expressed in the main body of his doctoral dissertation, this was perhaps because weak atheism could more easily pass the dissertation review. In the appendix, Marx wrote: "In a word, I hate all the gods." This sentence manifested his clear atheist stance.
Associate Professor Yao Hongyue of the School of Marxism at Beijing Technology and Business University provided a concrete analysis of the Sinicization of Marxist atheism, specifically: what Chinese deities [11] are and how to respond to them; how Chinese deities emerge and how to respond; and how the functions of Chinese deities are exerted and how to respond. Based on this, he proposed that to realize the Sinicization of Marxist atheism, one must first focus on analyzing the "void" essence of Chinese deities and their dependence on and response to matter across many factors, thereby fundamentally analyzing and explaining the concept of deities in the Chinese mind. Second, one must dialectically analyze the relationship between Marxist dialectical materialism and Chinese deity culture, especially the relationships between matter and spirit, and between nature, society, and the human heart as understood through concepts such as "the oneness of mind and matter" and "the unity of heaven and humanity" [12]. Finally, one must attach full importance to the specific paths and characteristics of Chinese communication between humans and gods, as well as their complex influence on the argumentation methods, functional pathways, and effects of Marxist atheism, so as to maximize the analysis of the mechanisms behind various so-called "spiritual resonance" (ganying) phenomena.
Han Qi, an Assistant Research Fellow at the Institute of Marxism Studies of the Chinese Academy of Social Sciences, tracked the scientific atheist thought in Engels' Anti-Dühring. She argued that Anti-Dühring itself is built upon the foundation of dialectical materialism and historical materialism, reflecting standard atheist thought. In the introduction, Engels explicitly set forth the difference between the dialectical and metaphysical modes of thinking, maintaining that while the metaphysical mode of thinking is applicable within a daily scope, it cannot be extended to broader fields of research. Subsequently, Engels criticized a series of Dühring’s erroneous views, proposing that no "ultimate truth" exists for human society. Therefore, looking at Dühring’s theory of ultimate truth in isolation makes it easy to be deceived; only by deeply analyzing its ideological foundations can one see where the problem lies. Learning Engels' method of analyzing problems can make us more rational when facing various complex religious phenomena.
IV. Scientific Atheism and Religious Studies
The core of religion is theism, and theism is an ideological system opposed to atheism. The study of scientific atheism most frequently involves religious issues.
Professor Li Chunqiu of the School of Philosophy at Beijing Normal University introduced several reflections derived from the origin and characteristics of religious morality. He argued that religious morality is an ignorant reflection of natural phenomena, a distorted reflection of human social life, and a theoretical generalization by religious theologians. Regarding the relationship between man and God, it uses obedience to religious commandments to constrain oneself; regarding the relationship between man and himself, it emphasizes self-disciplined "confession" to constrain one's behavior; regarding the relationship between people, it uses the commandment of "benevolence" (ren'ai) as the norm for adjusting interpersonal interaction; and regarding the relationship between man and nature, it advocates for harmonious coexistence. One must adopt a scientific and rational attitude to objectively evaluate the social role of religious morality.
Yang Junfeng, an Assistant Research Fellow at the Institute of Marxism Studies of the Chinese Academy of Social Sciences, also conducted a philosophical reflection on the relationship between religion and morality. He argued that religion and morality are two different forms of social consciousness. The core of religion is faith in deities, dealing with the relationship between humans and gods, while morality manifests as a standard system regulating human behavior, dealing with the relationship between people. From the perspective of origin, religion is a product of human society and human thought developing to a certain level, while morality arises from the practical needs of human social groups to maintain their existence and development. Substantively, religious morality is secular morality; there is no religious morality that exists independently of secular morality. Once morality is incorporated into a religious system, it inevitably undergoes alienation [13] due to its subordination to faith in deities. Religious morality places itself above and transcends secular morality, yet it may unscrupulously violate and undermine secular morality. Therefore, religious morality based on faith in deities is often a low-level heteronomous morality and is not an idealized moral state worth promoting. Only moral construction on an atheist foundation is solid and reliable, and can truly benefit our current socialist modernization.
Associate Professor Li Chaoying of the School of Management at the China University of Mining and Technology (Beijing) started from a short article published on a certain WeChat public account to criticize the phenomenon of distorting the thinking of good people to accept absurd views for the sake of maintaining God's authority, arguing that this leads to a dual decline in human intelligence and moral levels.
Associate Professor Fang Yong of the Department of Religious Studies at Wuhan University introduced the development trends of modern Western Protestant theology and their influence on Christian studies in China. He argued that from the early 20th century to the present, Liberalism, Neo-Orthodoxy, Neoliberalism, and Neo-Evangelicalism have successively dominated Western Christian theological research. Currently, the most important themes in Western theology are political theology and ecological theology, a trend that has also profoundly influenced Christian research in China, manifesting specifically in five ways: first, creating the concept of "Cultural Christians" [14] to include domestic scholars who study or intend to understand Christianity; second, supporting "ideal targets" and helping them enter domestic universities or research institutions to occupy high academic positions and obtain more academic resources and control over the discipline; third, using academic research as a guise to question the legitimacy of non-Christians researching Christianity; fourth, because of generous Western funding, a large amount of interpretive or even proselytizing research has been produced, while critical research has become increasingly scarce; fifth, some researchers intentionally or unintentionally spread Western political thought, covertly criticizing Marxism.
Professor Zhang Cheng'an of the School of Literature and Law at Changsha University of Science and Technology, under the title "The Realistic Mirror of Religious Belief in the Church 2.0 Era," analyzed the characteristics and trends of religious belief in the Internet age. He argued that chanting sutras and performing worship services online represent a breakthrough for traditional religious lifestyles. The characteristics of religious belief in the "Church 2.0 Era" are the globalization of dissemination, the openness of behavior, the equality of subject participation, and the interactivity of believers. Its development is characterized by the coexistence of randomness and choice, the presence of concealment alongside openness, the symbiosis of tolerance and exclusion, the parallel of localization and globalization, and the adaptation of secularization to sanctification. Trends include the expansion of the number of believers, the complexity of believer structures, the diversification of activity types, the convenience of ways of belief, and the ambiguity of attitudes toward belief.
Chief Physician Li Shengxian of Shenzhen Kangning Hospital spoke under the title "Examining Jungle Thinking: On the Adaptation and Regression of Religion According to Changing Power Dynamics." He argued that human evolution is primarily the evolution of cognitive ability and is a stage-based evolution. The "law of the jungle" (the strong eating the weak) is not the human way of survival; people should allow both themselves and others to live well. A natural flaw of religion is its "jungle thinking," an example of which is the religious-cultural hegemony of the United States. The "September 11" attacks were an asymmetric religious-cultural war launched by al-Qaeda—a religious-cultural hegemon in an inferior position—against the United States, a religious-cultural hegemon in a superior position. The recently risen IS (Islamic State) does not have the capital to implement religious-cultural hegemony like the U.S., so it can only choose the method of slaughter; this is a manifestation of the arrogance of religious-cultural hegemony after "jungle thinking" has excessively expanded. Japan's Yasukuni Shrine enshrines the executioners who invaded other countries; the continuous visits by Japanese politicians in recent years are religious rituals at the level of the Japanese state to summon the spirit of militarism. In short, religion is a "dense fog" on the path of human cognitive evolution, and it will take some time to break through this "fog."
V. Science and Religious Studies
The relationship between science and religion is an ever-green topic in atheist research. Professor Yu Qiming of the School of Philosophy and Religious Studies at Minzu University of China conducted a historical examination and realistic analysis of the "dialogue" between natural science and religion. He argued that in the contemporary context, to grasp the initiative in the "dialogue" between natural science and religion, one must first recognize the complexity of their relationship; second, one must deeply understand that the relationship between natural science and religion is the relationship between a system of scientific knowledge and a religious social consciousness—both originate from the practice of labor and life and share the same origin, but are essentially opposite; third, one must view the relationship between natural science and religion dialectically, attaching importance to the role of religious personages in promoting science while also popularizing scientific knowledge among them, actively guiding religion to adapt to the development of modern natural science and to the tide of reform in "invigorating the country through science and education" [15] and technological innovation.
Research Fellow Zheng Nian of the China Research Institute for Science Popularization put forward his views on the construction of scientific culture and "de-extremization." He argued that science popularization should be easy to understand, adhere to "positive energy," and build a scientific culture; one cannot ignore the important mission of science popularization by simply reducing it to the dissemination of science. Based on investigations in some parts of Zhejiang and Xinjiang, he proposed that building a scientific culture essentially solves four problems: first, how to attract retired elderly people and youth after school to scientific and cultural venues; second, how to combine school education with family and community education; third, how to construct symbolic markers for scientific culture; and fourth, how to maintain a balance between scientific culture and religious culture in a "self-media" (social media) environment.
Professor Li Zhiying of the School of History at Beijing Normal University elucidated the spiritual concerns of Chinese scientific and technological intellectuals during the "Ten Years of Construction" period (1956–1966) [16]. She argued that after the founding of New China, although some intellectuals encountered unjust treatment, it did not affect their enthusiasm for work and spirit of study. They possessed the traditional Chinese literati's spiritual concern of "taking the world as one's own responsibility" and the noble ideal of using their own strength to change the fate of the nation and the people. Such spiritual pursuits show that humans do indeed have "transcendental" needs that exceed self-interest, but these needs do not necessarily have to be realized in religious belief; they can be discovered in secular ideals and goals, through striving and self-sacrifice.
Comrade Sun Qian of the China Association for Science and Technology introduced an academic exchange visit to the Center for Inquiry (CFI) headquarters in the United States and its branch in Canada in August 2015. She argued that finding effective ways for atheist propaganda and education is an important method for promoting atheism in society. Critical thinking is a way of thinking that can make one feel unsettled yet also gratified and happy; it is a way of debating that "peels the silk from the cocoon" (gets to the bottom of things) step by step, a meticulous and truth-seeking scientific attitude, and more importantly, a mode of behavior that is not dogmatic and respects others. This way of thinking can make those who firmly believe in gods aware of their own problems, thereby obtaining rational inspiration and guidance; it is highly worthy of in-depth study, expansion, and application.
VI. Propaganda and Education Work of Scientific Atheism
Scientific atheist propaganda and education are of great significance for consolidating the guiding position of Marxism in the ideological field and for improving the ideological, moral, scientific, and cultural literacy of the entire nation.
Dr. Wang Qichang of the School of Humanities at the Inner Mongolia University of Technology analyzed the relationship between the dissemination of atheism and the active guidance of religion to adapt to socialist society. He argued that, since China is a socialist country, the dissemination of atheism is an inherent requirement. Although the dissemination of atheism is not the core content of religion-related work when compared with the task of actively guiding religion, this does not mean that atheist propaganda should be weakened or abandoned for the sake of the latter. We must perform the work of theoretical persuasion effectively and strive for a unified understanding within the Party on this issue. We should disseminate atheism with confidence and a clear conscience [17] while actively guiding religion to adapt to socialist society, thereby laying a solid foundation for promoting social harmony, ethnic unity, and national unification.
Xu Guowang, a master’s student at the School of Philosophy at Beijing Normal University, presented his views on the challenges and path innovations of scientific atheism education in the ideological construction of universities under the context of new media. He argued that the promotion and application of new media technologies have brought both new opportunities and challenges to ideological construction in universities, particularly regarding scientific atheism education. To this end, it is necessary to fully utilize the diversity, openness, equality, interactivity, real-time nature, and virtuality of new media to build digital platforms for scientific atheism education in universities. This will enhance the initiative of university students in learning scientific atheism and improve the effectiveness of such education.
Huang Yongkang, Executive President of the Zhuhai Philosophy Society and Director of the Southern Research Center of the Chinese Association for Atheism, clarified the self-positioning of the Southern Research Center in his speech and introduced their preliminary ideas and practices for conducting research. Finally, he proposed that when popularizing scientific atheism among middle school and university students, one must first note that they lack a deep understanding of Marxism and scientific atheism, and often possess an innate resistance or exclusionary mentality. For this reason, efforts should be made to present scientific atheism in a popular and knowledge-based manner. One should not pursue "grand and spectacular" [18] results, but rather aim for a constant, gradual process—a "small stream flowing long" [19] and "dripping water piercing through stone" [20].
VII. Research on Scientific Atheism and the Containment of Religious Extremist Ideology
Containing the growth and spread of religious extremist ideology requires scientific atheism research, propaganda, and education to be treated as foundational work. Huang Yanhong, an associate researcher at the Institute of Marxism Studies of the Chinese Academy of Social Sciences, summarized the achievements Xinjiang has made in responding to the infiltration of overseas religious extremist ideology and analyzed several areas requiring improvement: first, an emphasis on cracking down on violent terrorist activities while neglecting ideological propaganda; second, an emphasis on short-term control while neglecting long-term planning; third, an emphasis on behavioral restrictions while neglecting ideological infiltration; fourth, insufficient promotion of reform within Islam; fifth, improper handling of Xinjiang’s ethnic and religious characteristics and corruption issues; and sixth, a lack of comprehensive and systematic research into the content, organizations, and channels of religious extremist infiltration in Xinjiang.
Associate Professor Peng Wuqing of the School of Politics and Public Administration at Xinjiang Normal University analyzed existing problems in Xinjiang’s religious affairs management under the new situation. These include the low overall quality of religious management personnel and clerical staff, and a lack of effectiveness and foresight in the systems and measures for religious affairs management. To solve these problems, first, various systems and measures for religious management must be improved—for example, by adhering to policy principles, maintaining the initiative, achieving a "trans-regional coordinated approach" [21], fully implementing management according to the law, and paying attention to working methods. Second, efforts should be made to cultivate "Five-Good Religious Figures" (those who excel in preaching and interpreting scripture, ethnic unity, maintaining stability, promoting civilized customs, and playing a positive role), utilizing their influence and exploring the implementation of a qualification entry system for religious personnel.
Associate Professor Zhang Quanfeng of the Party School of the Xinjiang Production and Construction Battalion analyzed the characteristics of current religious culture in Xinjiang and proposed strategies for guiding religion to adapt to socialist society in the region. He argued that the prominent problem currently affecting the situation in Xinjiang is the "religious extremism fever" and "religious radicalization." The intensification of religious culture has formed a "religious cultural hegemony" in some areas, where the freedom to not believe in a religion is not fully guaranteed. Some leaders engaged in ethnic separatist activities also hold religious positions, and religious law frequently interferes with marriage and obstructs justice. To guide religion to adapt to socialist society in Xinjiang, first, conditions must be created to dilute the religious cultural atmosphere and vigorously improve the material and cultural living standards of the people of all ethnic groups in Xinjiang, especially in the southern Xinjiang region. Second, management must be strengthened to clearly distinguish between the two different types of contradictions [22] in the religious field. Third, efforts should be made to guide religion to adapt to socialist core values, the spirit of the Chinese nation, and socialist legal consciousness.
In addition, participating scholars held extensive discussions on issues such as the problem of faith, the critique of cults, the religious beliefs of university students, and education on the Marxist view of religion in ideological and political theory courses in universities.
Compared with previous annual conferences, the number of participants at this year's conference further increased, the quality of papers significantly improved, and the social influence continued to expand. Participating scholars expressed that at the conference, the older generation of scholars demonstrated deep erudition and a resilient spirit that "grows stronger through setbacks" [23]. Meanwhile, the new generation of scholars showed sharp thinking, with a group of young and middle-aged individuals emerging who possess "ideal convictions, academic depth, a 'down-to-earth' [24] approach, and insight." This signifies the vitality and bright future of the cause of scientific atheism under the context of the Central Committee’s vigorous strengthening of ideological work. Naturally, participating scholars also offered many constructive suggestions, such as hoping for more exchange opportunities during the conference and suggesting that the Association establish award and commendation systems to attract young scholars and create conditions for their professional growth.