Scientific Atheism and Religious Issues under the New Situation: A Summary of the 2015 Annual Conference of the Chinese Atheism Society
On December 5–6, 2015, the 2015 Annual Academic Conference of the Chinese Association for Atheism was held in Beijing, co-sponsored by the Chinese Association for Atheism, the Center for Science and Atheism Research of the Chinese Academy of Social Sciences (CASS), and the University of Science and Technology Beijing. The theme of the conference was "Scientific Atheism and Religious Issues under the New Situation." Over 70 experts and scholars from more than 30 universities, research institutions, and academic groups across 12 provinces and municipalities attended. Participants engaged in extensive 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, it is necessary to adhere to the direction of Sinicization, to improve the level of rule of law in religious work, to view the social role of religion dialectically, and to attach importance to the role of personages in the religious circles. These "Four Musts" constitute the latest discourse of the Central Committee regarding religious issues and religious work under the New Era and became a focal point for discussion among the participants.
Jia Runguo, Deputy Director of the Religious Research Center of the National Religious Affairs Administration and Vice President of the Chinese Association for Atheism, pointed out in his keynote report titled "Leading 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 General Secretary, in accordance with the Four Comprehensives strategic layout. They serve as the compass for religious work under the New Era; we must seriously 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, methodology, and specific goals for guiding religion—we must strengthen our efforts to guide religion, resolutely guard against the infiltration of Western ideology, and consciously resist the influence of religious extremist trends. 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 sphere. Viewing the social role of religion dialectically points out the crux and root of the problem 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. Valuing the role of personages in the religious circles points out the important lever and direction for strengthening religious work—we must strive to cultivate more representative figures in religious circles and strengthen the effort to guide the adaptation of religion to socialist society.
Duan Dezhi, Professor and Doctoral Supervisor in the Department of Religious Studies at Wuhan University, detailed in his keynote report 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 research project, "Research on Overseas Religious Infiltration and China's Ideological Security Strategy," this book uses historical materialism and a "historical forces" (Lishì hèlì lùn) [3] perspective to interpret the collapse of the Soviet Union and Eastern Europe from the angles of overseas religious infiltration and domestic religious work failures. On one hand, through concrete and detailed materials, it explains that overseas religious infiltration—primarily that of the US-Vatican "Holy Alliance"—was an important cause of the collapse of the Soviet Union and Eastern Europe. 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, it shows that whether a socialist state adopts a Rightist or "Leftist" political line [4] on religious issues, neither is conducive to guiding religious adaptation to socialist society, nor to guarding against infiltration or maintaining ideological security. Only by adhering to the Marxist view of religion and the Party’s basic policy on religious work can one effectively counteract overseas religious infiltration.
Dr. Gao Yong from the School of Marxism at Zhejiang University analyzed the concepts of "freedom of religious belief" (zōngjiào xìnyǎng zìyóu) and "religious freedom" (zōngjiào zìyóu) in light of the resistance encountered during the "Three Reforms and One Demolition" [5] campaign in Zhejiang Province. He argued that "freedom of religious belief" pertains to the state of faith; it ensures that individual citizens enjoy the full freedom to ideologically and psychologically choose and believe in a legal religion. It does not mean that every matter or activity related to religion—including religious buildings and organizations—enjoys freedom from legal regulation. "Religious freedom," meanwhile, carries a specific connotation. Historically and currently, it has been a slogan and tool used by Western countries to implement "peaceful evolution" [6] against socialist states. 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 of the University of Science and Technology Beijing, categorized the CPC’s policies and regulations on the separation of education and religion since the Reform and Opening-up period into three stages. The first stage, in the 1980s, centered on the Basic Viewpoint and Policy on the Religious Question during Our Country's Socialist Period (Document No. 19, 1982), which reaffirmed and enriched the separation of education and religion while focusing on ethnic minority religious issues and the planned cultivation of religious professionals. The second stage, in the 1990s, centered on the Circular of the CPC Central Committee and the State Council on Further Improving Religious Work, which advanced legislation on the separation of education and religion, insisted on Marxist guidance in religious work, and maintained high vigilance against overseas infiltration via religion. The third stage, since the turn of the century, centered on the Decision of the CPC Central Committee and the State Council on Strengthening Religious Work, which refined specific requirements for the separation of education and religion, further strengthened the rule of law, and intensified efforts to resist overseas infiltration.
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 (BRI). She argued that religion is an unavoidable issue in the BRI. To understand this dialectically, one must: first, recognize the history of religious exchange along the "Belt and Road," through which both Buddhism and Islam entered China; second, recognize the reality of pluralistic religious coexistence, as the Silk Road spans the Islamic, Orthodox, and Catholic civilizations, and Xinjiang also possesses religious diversity (with Quanzhou even called the "World Museum of Religions"); third, clearly identify the great challenge posed by religious extremism to the BRI, specifically in terms of threatening regional security, challenging government authority, undermining the BRI philosophy, and affecting implementation; fourth, be vigilant against religions "looking West," guarding against the "Arabization" of Islam and the "Westernization" of Christianity; fifth, prevent religious conflicts along "civilizational fault lines," including inter-religious and intra-religious sectarian conflicts; and sixth, dialectically understand the phenomenon of religion "hitchhiking" on the initiative.
II. Research on Fundamental Theoretical Issues of Scientific Atheism
The fundamental theoretical issues of atheism are a subject of sustained and heated discussion. Du Jiwen, an Honorary Member of CASS 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 Chinese culture is characterized by humanism (rénběn zhǔyì), which originates from labor and love rather than religion. Labor sustains life, and love sustains the continuation of the species; both center on "valuing life" (zhòngshēng). This is expressed in two ways: first, in the relationship between Heaven and Man, advocating for "humanity as the foundation." China’s "Heaven" (tiān) is different from the Western personal God; it refers to our ancestors. Second, in the relationship between the ruler and the people, advocating that "the people are the most valuable" (mín wéi guì). While the West emphasizes divinity, China emphasizes humanity, making the study of human nature a core thread of Chinese philosophy. The spirit of the "Shaman" (wū) and ancestor worship formed China's religious tradition, which was powerful enough to absorb Buddhism. Buddhism entered China because it is both a form of humanism and "atheistic." In the modern era, foreign Christianity proposed the "Occupy China Movement" and achieved 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 "fusion of the three teachings" [7] but can be summarized by trends of cult-like behavior, violent terrorism, and intensified religious infiltration. This is due to the exclusive nature of monotheism, making the promotion of atheism a long and arduous task.
Xi Wuyi, Director of the Center for Science and Atheism Research at CASS and Secretary-General of the Chinese Association for Atheism, reported on the research frontiers of the scientific atheism discipline in 2014. Regarding major academic works, she introduced the ten-volume Collected Works of Ren Jiyu, Du Jiwen’s Collected Works on Science and Atheism, the Series on the History of Chinese Atheism (Vol. 1) edited by Wang Yousan and Xu Xiaoyue, and Richard Dawkins’ The Blind Watchmaker. Regarding major papers, she summarized six themes: theoretical research on scientific atheism; scientific atheism and religious studies; resisting religious infiltration and curbing extremist thought; research on destructive cults; science and religion studies; and scientific atheism propaganda and education. She concluded that scientific atheism is one of the philosophical foundations of the Socialist Core Value System, a happy way of life, and an important path to building a harmonious society. Strengthening research and education in scientific atheism is a consistent policy of the CPC.
Li Shen, Professor at Shanghai Normal University, argued in his speech "Analysis of Theism and Atheism" that distinguishing between the two is the prerequisite for the cause of atheism. He specifically parsed misunderstandings such as "Buddha is a person, not a god," "Confucius is a person, not a god," and "the material Heaven is not a god." Through analyzing ancient Chinese sacrificial systems, he proposed that "Ancient China had not only an excellent atheistic tradition but also an even more powerful theistic tradition," and argued that criticizing historical theism is as important as inheriting the atheistic tradition.
Professor Li Shiju of Hebei Normal University addressed the self-identity of atheism. She noted that atheism is a complex concept in the West, only becoming a standardized category through the struggle against Christian theology. Chinese atheistic thought has had its own connotations since antiquity—primarily opposing "fatalism" (tiānmìng lùn) and superstitions regarding ghosts and gods—and only in modern times did it take on a democratic revolutionary character by opposing religious theism. Marxist scientific atheism is the highest form of atheism; it uses the method of historical materialism to scientifically analyze the laws of religion’s birth, development, and eventual disappearance, serving as the conceptual weapon for correctly handling religious issues.
III. Research on Marxist Atheism
As a superior form of scientific atheism, Marxist atheism has remained a central topic in atheism studies. Professor Tian Xinming, former director of the Ministry of Education’s Social Science Development Research Center and Vice President of the Chinese Atheism Society, provided a systematic analysis of Lenin’s religious thought based on his reading of three of Lenin’s key articles on religion. He argued that in "Socialism and Religion," Lenin proposed the task of propagating atheism and dispelling religious mists based on an analysis of religion’s social role; he expounded on the relationship between religion and the state, noting that the church must be separated from the state, and emphasized that solving religious problems cannot be divorced from political and economic struggle. In "The Attitude of the Workers' Party to Religion," Lenin criticized "Left" errors regarding religion, as well as the erroneous view that distorts the declaration of religion as a private matter to mean that religion is also a private matter for the Workers' Party; he further expounded the Party's political line on religion. In "On the Significance of Militant Materialism," Lenin proposed upholding 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 researcher at the Institute of World Religions of the Chinese Academy of Social Sciences (CASS), took Marx's student-era writings as a blueprint to analyze the atheist thought embodied within them. He argued that "Union of Believers with Christ according to John 15:1–14, Its Cause and Essence, Its Absolute Necessity and Its Effects" shows that although Marx was baptized in infancy and confirmed at age 16, he never became a true Christian. In "Reflections of a Young Man on the Choice of a Profession," Marx advocated for choosing "the profession that can work most for the welfare of humanity," a typical form of humanism [8]. In "Does the Principate of Augustus Deserve to be Counted among the Happier Periods of the Roman Empire?", Marx expressed a form of deism, or "weak atheism." During his first year of university, Marx expressed skeptical views to his father, causing the latter concern. By his 1837 letters to his father, he already exhibited atheist views. As for the deism appearing in the main body of his doctoral dissertation, it may have been because weak atheism more easily passed the dissertation review. In the appendix, Marx wrote: "In a word, I hate all gods." This sentence clearly demonstrates his atheist stance.
Associate Professor Yao Hongyue of the School of Marxism at Beijing Technology and Business University provided a detailed analysis of the "Sinicization of Marxist Atheism," specifically: what China’s deities are and how to respond to them; how they arise and how to respond; and how they function and how to respond. On this basis, he proposed that realizing the Sinicization of Marxist atheism requires: first, focusing on the illusory nature of Chinese deities and how various factors depend on and react to matter, thereby fundamentally analyzing and explaining the concept of deities in the Chinese mind; second, dialectically analyzing the relationship between Marxist dialectical materialism and Chinese "deity culture," particularly the relationships between matter and spirit, nature, society, and the human mind as conceived in concepts like "the oneness of mind and matter" (心物一元) and "the unity of heaven and humanity" (天人合一) [9]; finally, giving full weight to the specific paths and characteristics of Chinese communication between humans and gods—and their complex influence on the argumentation and efficacy of Marxist atheism—to maximize the parsing of the mechanisms behind various so-called "spiritual resonance" (感应) phenomena.
Han Qi, an assistant researcher at the CASS Institute of Marxism Studies, summarized the scientific atheist thought in Engels’s Anti-Dühring. She argued that Anti-Dühring is itself built on the foundations of dialectical materialism and historical materialism, reflecting standard atheist thought. In the introduction, Engels explicitly states the difference between dialectical and metaphysical modes of thinking, arguing that while the metaphysical mode is applicable within everyday limits, it cannot be extended to broader fields of research. Engels then critiqued Dühring’s series of erroneous views, proposing that no "ultimate truth" exists in human society. Therefore, viewing 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’s method of analysis allows us to remain more rational when facing complex religious phenomena.
IV. Scientific Atheism and Religious Studies The core of religion is theism, an ideological system opposed to atheism. Research on scientific atheism most frequently touches upon 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 with oneself, it emphasizes self-discipline and "confession" (忏悔) to constrain behavior; regarding interpersonal relations, it uses "benevolence" (仁爱) as a criterion; and regarding the human-nature relationship, it advocates harmonious coexistence. One must adopt a scientific and rational attitude to objectively evaluate the social role of religious morality.
Yang Junfeng, an assistant researcher at the CASS Institute of Marxism Studies, also offered 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 human-divine relationship, while morality is a system of standards for human behavior, dealing with human-to-human relationships. Origin-wise, religion is the product of human society and thought reaching a certain level, while morality arises from the practical needs of human social groups to maintain their existence and development. In essence, "religious morality" is secular morality; there is no religious morality independent of the secular. Once morality is incorporated into a religious system, it inevitably becomes alienated due to its subordination to faith in deities. Religious morality places itself above and beyond secular morality, yet it may unscrupulously violate or destroy it. Therefore, religious morality based on faith in deities is often a low-level "heteronomous" (他律) morality rather than an idealized state to be promoted. Only moral construction based on atheism is solid and reliable, and truly beneficial to our current socialist modernization.
Associate Professor Li Chaoying of the School of Management at the China University of Mining and Technology (Beijing), starting from a short article on a WeChat public account, criticized the phenomenon of distorting the thinking of good-hearted 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 development trends in modern Western Protestant theology and their impact on Christian studies in China. He noted that from the early 20th century to the present, liberalism, neo-orthodoxy, neoliberalism, and neo-evangelicalism have successively dominated Western theology. Today, the most important themes are political theology and ecological theology, trends that have profoundly influenced Chinese Christian studies. This is manifested in five ways: first, creating the concept of "Cultural Christians" (文化基督徒) to encompass domestic scholars who study or seek to understand Christianity [10]; second, supporting "ideal candidates" to enter domestic universities or research institutions, occupy high academic positions, and gain control over academic resources; third, using academic research as a facade to question the legitimacy of non-Christians researching Christianity; fourth, the proliferation of interpretive or even proselytizing research due to generous Western funding, leading to a decrease in critical research; and fifth, some researchers intentionally or unintentionally spreading Western political thought and covertly criticizing Marxism.
Professor Zhang Cheng'an of the School of Literature and Law at Changsha University of Science and Technology, in a presentation titled "Real-world Reflections 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 or attending services online represents a breakthrough in traditional religious lifestyles. The "Church 2.0" era is characterized by globalized dissemination, open behavior, equal participation, and interaction among believers. Trends include the expansion of the number of believers, the complexity of their demographic structure, the diversification of activities, and a "blurring" of attitudes toward belief.
Chief Physician Li Shengxian of Shenzhen Kangning Hospital gave a speech titled "Examining the Jungle Mentality: On the Opportunistic Advance and Regressive Retreat of Religion." He argued that human evolution is primarily the evolution of cognitive ability. "Survival of the fittest" (the law of the jungle) is not the human way; rather, people should live well while letting others do the same. A natural flaw of religion is its "jungle mentality," of which American religious-cultural hegemony is an example. The "9/11" attacks were an asymmetrical religious-cultural war launched by a disadvantaged religious-cultural hegemon (Al-Qaeda) against a dominant one (the US). The recently risen IS (Islamic State) lacks the capital to implement religious-cultural hegemony like the US, so it resorts to slaughter—an arrogant manifestation of the jungle mentality after excessive expansion. Japan's Yasukuni Shrine enshrines executioners who invaded other countries; visits by Japanese politicians are religious rituals at the state level meant to "summon the soul" (招魂) of militarism [11]. In short, religion is a "dense fog" (团雾) on the path of human cognitive evolution; breaking through it will still take time.
V. Science and Religious Studies The relationship between science and religion is an evergreen topic in atheism studies. Professor Yu Qiming of the School of Philosophy and Sociology at Minzu University of China provided a historical and contemporary analysis of the "dialogue" between natural science and religion. He argued that to maintain dominance in this dialogue today, one must first recognize the complexity of the relationship; second, understand that it is a relationship between a system of scientific knowledge and a form of social consciousness, both of which stem from labor and life practice—sharing an origin but remaining essentially antithetical; third, view the relationship dialectically. This means valuing the role of religious figures in promoting science while popularizing scientific knowledge among them, guiding religion to adapt to modern natural science and the transformative tide of "invigorating the country through science and education" (科教兴国) and technological innovation.
Researcher Zheng Nian of the China Research Institute for Science Popularization shared views on scientific cultural construction and de-radicalization. He argued that science popularization should be accessible and maintain "positive energy" (正能量). Based on investigations in Zhejiang and Xinjiang, he proposed that constructing a scientific culture must address four issues: how to attract the elderly and youth to scientific cultural venues; how to integrate school, family, and community education; how to build symbolic markers of scientific culture; and how to maintain a balance between scientific and religious culture in the "self-media" (自媒体) environment.
Professor Li Zhiying of the School of History at Beijing Normal University explained the "spiritual concerns" of Chinese tech intellectuals during the "Ten Years of Construction" period (1956–1966) [12]. She argued that although some intellectuals faced unjust treatment after the founding of the PRC, this did not dampen their enthusiasm. They possessed the "spiritual concern" of traditional Chinese literati—taking responsibility for the world (以天下为己任)—and the noble ideal of changing the fate of the nation. This pursuit shows that humans do have "transcendent needs" beyond self-interest, but these need not be realized through religious faith; they can be found in secular ideals and goals.
Comrade Sun Qian from the China Association for Science and Technology introduced an academic exchange visit to the Center for Inquiry (CFI) headquarters in the US and its branch in Canada in August 2015. She argued that finding effective paths for atheist education is crucial. Critical thinking is a method that can make people feel "uncomfortable yet exhilarated"; it is a meticulous, step-by-step scientific attitude. More importantly, it is non-dogmatic and respects others. This way of thinking can help believers recognize their own issues and obtain rational enlightenment.
VI. Scientific Atheism Publicity and Education
Scientific atheist publicity and education are of great significance for consolidating the guiding position of Marxism in the ideological field and improving the ideological, moral, scientific, and cultural qualities of the entire nation.
Dr. Wang Qichang of the School of Humanities at the Inner Mongolia University of Technology provided an analysis of the relationship between publicizing atheism and actively guiding religion to adapt to socialist society. He argued that as China is a socialist country, publicizing atheism is a matter of course. Although publicizing atheism is not the core content of religion-related work when compared with the active guidance of religion, this does not mean that atheist publicity should be weakened or abandoned for the sake of such guidance. We must perform the work of theoretical persuasion well and strive to unify understanding within the Party in this regard. We should publicize atheism with confidence and a sense of rectitude 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 of Beijing Normal University, presented his views on the challenges and path innovations for scientific atheist education in the ideological construction of universities under the context of new media. He argued that the popularization and application of new media technologies have brought new opportunities and challenges to ideological construction in universities, especially regarding scientific atheist 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 atheist 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 Philosophical Society and Director of the Southern Research Center of the China Association for Atheism, clarified the self-positioning of the Southern Research Center in his speech and introduced their preliminary ideas and practices for conducting investigative research. Finally, he proposed that when popularizing scientific atheist education among secondary school and university students, one must first note that they lack a deep understanding of Marxism and scientific atheism, and often possess an innate psychological resistance or rejection. Therefore, efforts should be made to popularize and intellectualize scientific atheism—not by pursuing grand, ostentatious movements [13], but by seeking a steady, long-term flow like a small stream, or the persistence of water dripping through stone [14].
VII. Research on Scientific Atheism and the Containment of Religious Extremist Thought
Containing the growth and spread of religious extremist thought requires treating the research, publicity, and education of scientific atheism as a fundamental task. 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 thought and analyzed several areas requiring improvement: first, an emphasis on striking against violent terrorist activities while neglecting ideological publicity; second, an emphasis on short-term control while neglecting long-term planning; third, an emphasis on behavioral constraints 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 investigative research into the content, organizations, and infiltration channels of religious extremist thought in Xinjiang.
Associate Professor Peng Wuqing of the School of Politics and Public Administration at Xinjiang Normal University analyzed existing problems in the management of religious affairs in Xinjiang under the new situation. These include the generally low quality of religious management personnel and religious figures, 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. This includes adhering to policy principles, maintaining the initiative, achieving a "trans-regional coordinated approach" [15] across the entire autonomous region, implementing management in accordance with the law, and being mindful of work methods. Second, efforts should be made to cultivate "Five-Good Religious Figures"—those who are good at preaching and interpreting scripture, good at ethnic unity, good at maintaining stability, good at observing civilized customs, and good at playing a positive role—and to explore the implementation of a qualification entry system for religious figures.
Associate Professor Zhang Quanfeng of the Party School of the Xinjiang Production and Construction Corps 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 problems currently affecting the situation in Xinjiang are "religious extremist fever" and religious radicalization. The strengthening of religious culture has formed a "religious cultural hegemony" in some places, where the freedom not to 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 the judiciary. 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 in the religious sphere [16]. Third, efforts should be made to guide religion toward adaptation with 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 university ideological and political theory courses.
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 stated that at this conference, the older generation of scholars demonstrated profound scholarship and a resilient spirit that grows stronger despite setbacks, while the new generation of scholars showed sharp thinking. A group of young and middle-aged people with ideals, convictions, solid academic foundations, a "down-to-earth" perspective, and keen insights has emerged. This also marks the vitality and bright future of the cause of scientific atheism against the backdrop of the Central Committee's vigorous strengthening of ideological work. Of course, some participating scholars also put forward constructive suggestions, such as hoping for more exchange sessions at the annual conference and suggesting that the Association establish reward and commendation systems to attract young students and create conditions for their growth.