Gong Xuezeng: Innovative Achievements in the Research of the Basic Theory of Marxist Atheism

Our country is a socialist state led by the Communist Party of China (CPC). Adhering to and consolidating the guiding position of Marxism in the fields of ideology, thought, and culture, while effectively preventing and defusing ideological risks, are important tasks that must always be upheld. As an organic component of the Marxist scientific worldview, Marxist atheism should naturally occupy a dominant position in the ideological, intellectual, and cultural spheres. Strengthening its research and dissemination, and further promoting its systematization and academic institutionalization, is also a necessary implication of these tasks.

I

In the New Era, research and dissemination work on Marxist atheism in our country has received further attention and support from the Party and the state, entering a new stage of disciplinary development. The China Association for Atheism, the Center for Scientific and Atheist Research at the Chinese Academy of Social Sciences (CASS), the Marxist Atheism Research Department, and the journal Science and Atheism have fulfilled their mission by consolidating the national ranks of Marxist atheist researchers. Working in unison, they have promoted the research and dissemination of Marxist atheism and accumulated fruitful results, laying an increasingly solid academic foundation for the disciplinary construction of Marxist atheism.

The disciplinary construction of Marxist atheism spans multiple fields, and its cornerstone is undoubtedly the study of the atheist thoughts of classical Marxist writers. An important initial achievement we have witnessed is the heavy, rigorous, and unique volume Marx, Engels, Lenin, and Stalin on Scientific Atheism, meticulously compiled by the academic team at the CASS Center for Scientific and Atheist Research and published by the China Social Sciences Press in January 2024. This book compiles 537 relevant excerpts from classical Marxist writers, providing precise summaries of the connotations of each passage and forming a relatively complete system.

The core of Marxist atheistic disciplinary construction is theoretical development. Building upon the comprehensive compilation of classical Marxist writers' discourses on scientific atheism, it is necessary to further systematically organize, comprehensively expound, and profoundly grasp their discourses on the basic principles and laws of atheism. This serves to "fasten the first button" ^[1] and consolidate the foundation of Marxist atheistic theoretical construction. We are pleased to see that, following the publication of the volume compiled by the CASS Center, the academic monograph Research on the Atheist Thought of Marx and Engels, edited by Zhu Xiaoming, was published by the Social Sciences Academic Press in October 2025. This represents another important innovative achievement in the basic theoretical research of the discipline of Marxist atheism, and it is a cause for celebration.

Comrade Zhu Xiaoming served for a long time in units such as the United Front Work Department of the CPC Central Committee, engaged in the Party's ethnic and religious work. He is one of the few expert-type leading cadres in this field possessing both a high theoretical level and practical experience. After retiring from leadership positions, driven by a sense of responsibility to uphold and develop Marxism and drawing on his practical experience in the fields of ideology and the united front, he actively participated in the research, dissemination, and education of Marxist atheism. He served as the chairman of the fourth council of the China Association for Atheism. Even after becoming a consultant to the association due to age, he has continued as always to offer advice and exert effort for its work, particularly in promoting Marxist atheistic theoretical research and disciplinary construction. The publication of Research on the Atheist Thought of Marx and Engels is a vivid manifestation of his unwavering dedication and relentless pursuit.

II

Conducting research on the atheist thought of Marx and Engels in the New Era presents significant academic challenges in terms of how to achieve further innovation. First, the discourses of Marx and Engels on religion after they established the historical materialist ^[2] conception of history are, in essence, Marxist atheism; the two overlap to a large extent. Second, works and papers on the Marxist view of religion and Marxist religious theory have already accumulated many results. Third, since this work is specifically titled as a study of Marx and Engels’ atheist thought, it must accurately define the connotations of that thought and clarify the relationship between Marxist atheism and Marxist religious studies. Fourth, within the academic community, there are still many controversies regarding the Marxist view of religion and related issues of Marxist atheism, which requires a response through new research findings.

After reading the entire book, I deeply felt that the editor possesses a strong sense of problem-awareness and has invested considerable energy. Based on a re-reading of a large number of original works by Marx and Engels involving atheism and a full study of previous research, the editor has engaged in the arduous effort of integrated and comprehensive innovation following rigorous academic norms, giving this monograph distinctive characteristics.

1. The basic positioning of the book’s research object, objectives, and primary target audience is very clear.

The research results of atheism promoted by the China Association for Atheism must not only enter the halls of academia with high-quality scholarship but, more importantly, must be transformed into a practical force for atheist dissemination and education.

To my knowledge, this monograph of approximately 300,000 words, titled Research on the Atheist Thought of Marx and Engels, is the first in the academic community and possesses pioneering significance. Its research object is clear: as the editor stated, following the approach of "reading the original works, learning the original texts, and comprehending the principles," the primary goal is the study of Marx and Engels’ atheist thought. It concentrates on quoting their discourses on atheism without over-incorporating their discourses on materialist dialectics, historical materialism, or religion generally, thereby highlighting the theme of atheism more prominently.

The book’s intended audience is explicitly defined, focusing on Party cadres at all levels—especially those in propaganda, united front work, and religious affairs—as well as teachers engaged in Marxist atheism teaching and research in universities and graduate students specializing in atheism.

Therefore, in the research and writing process, the editor-in-chief on one hand minutely studied and digested recent new results from experts and scholars; on the other hand, centered on the basic viewpoints and principles of Marxist atheism and focused on the ideological and theoretical questions that cause public confusion, he provided targeted interpretations and explanations. Simultaneously, the prose strives for precision and accessibility, aiming to bring Marxist atheism out of the scholar's study and transform it into an ideological and theoretical weapon that can be mastered by the broad masses of Party members and cadres—especially those working on the front lines. This serves to play a more beneficial and effective role in maintaining national ideological security, forging a strong sense of community for the Chinese nation, and performing well in various practical tasks such as propaganda, ideological and political education, united front work, and religious affairs.

2. The structural framework, which rises from a combination of history and theory to theoretical exploration, is clear, concise, and logically rigorous.

Compared to previous works on the religious thought and theory of Marx and Engels, the editor-in-chief has constructed the research results in a very distinctive manner.

Building upon the introduction that clarifies the purpose of the book, Part One extracts four horizontal stages: ideological transformation, conceptual establishment, field expansion, and practical development. These four stages provide a more accurate and clear organization of the historical thread of the formation and development of Marx and Engels’ atheist thought than has been seen previously. We see that the discussion in this part is very detailed and substantial, occupying half of the book. it demonstrates the process of how Marx and Engels’ thought transformed from theism to atheism, the creation and emergence of Marxist atheism, and how it developed in the practice of the international communist movement. In particular, it shows how Engels further elevated their atheist thought theoretically. With its wealth of materials and meticulous analysis, it lays a profound foundation for further constructing the system of Marxist atheism.

Building on the chronological exposition, Part Two argues the basic viewpoints and principles of Marx and Engels’ atheist thought from five horizontal philosophical perspectives: materialist dialectics, historical materialism, epistemology, axiology, and praxeology. Based on this, it extends into a discussion of the theory and practice of atheist thought within Marxist political economy and scientific socialism. This allows readers to see clearly that Marx and Engels’ atheist thought covers and permeates the three component parts of Marxism ^[3]. The discussion achieves an organic combination of depth and breadth, demonstrating innovation.

Part Three, based on the longitudinal and lateral research of the first two parts, concludes with a theoretical exploration of how to construct and develop Marxist atheism in contemporary China, clarifying viewpoints on the basic issues of Marxist atheistic theoretical construction. It highly evaluates the immense vitality of Marxist atheism in the contemporary world, especially its innovative development in China since entering the New Era. Finally, it concludes by advocating for the advancement of Marxist atheistic theoretical construction, returning to the original intention of studying Marx and Engels’ atheist thought. The structure of the entire book is clear and concise, with rigorous logic.

3. It provides an innovative analysis of the overall construction of Marx and Engels’ atheist thought.

This is centrally reflected in Part Two of the book. Its innovation lies in the proposal that Marx and Engels’ atheist thought is a viewpoint that permeates and covers the three component parts of Marxism: philosophy, political economy, and scientific socialism. This is the highlight of the book.

At the philosophical level, the editor argues from five aspects. Namely, that materialist dialectics absorbed atheist intellectual resources while elevating the height of atheism; historical materialism achieved the practical transformation of atheism and found the power of the proletariat; in epistemology, Marxist atheism does not simply negate theistic concepts but further explains the origins, essence, and laws of theism and religion; in axiology, it affirms the important role of atheism in social development and progress; and in praxeology, it proposes principles and strategies for conducting Marxist atheist dissemination and education.

Regarding political economy, the author elucidates the application and development of atheist thought within Marxist political economy through the theory of alienation and the critique of the "religious" phenomena of capitalist society, the analysis of "fetishism," and the historical materialist analysis of the relationship between religion and the economy.

Concerning how atheist thought is applied and developed in the theory and practice of scientific socialism, the book proposes that scientific socialism takes atheist thought as its starting point. Atheism played an important role in the development of socialism from utopia to science. In particular, the Manifesto of the Communist Party provided a series of important guiding principles for correctly understanding religious phenomena and issues.

Precisely because atheist thought saturates and permeates the three component parts of Marxism, Marx and Engels gradually moved atheism from "interpreting the world" to "changing the world," further enriching and developing atheism through its application and practice in changing the world.

III

Conducting theoretical exploration into the disciplinary construction of Marxist atheism with Chinese characteristics in the New Era, and advancing toward the construction of a systematized and academically institutionalized theoretical framework, is the direction and ultimate goal of current research on Marx and Engels’ atheist thought.

The research results of Marx and Engels’ atheist thought must be combined with the disciplinary construction of Marxist atheism with Chinese features in the New Era to further radiate their powerful vitality. Marx and Engels clearly stated their atheist position and provided a theoretical and practical guide for future generations to uphold this position, but they could not foresee the specific circumstances of later developments. During the period when the Communist Party of the Soviet Union was in power, some experience was accumulated in consolidating and developing socialist ideology, handling religious issues during the socialist period, and upholding and developing Marxist atheism. However, profound lessons were also left behind. After the collapse of the Soviet Union, atheism exited the stage of history and vanished. Only in socialist China has the research, dissemination, and education of Marxist atheism persisted and further embarked on the path of Sinicization and modernization in step with the times.

In Part Three of this book, the author conducts theoretical exploration and systemic construction regarding the basic knowledge and theory of Marxist atheism, its historical position in the history of thought, the relationship between atheism and related disciplines, and the objective factors and basic laws of the development of atheism.

Drawing on numerous research results from the academic community, the author proposes that atheism is a theory revealing the non-existence of "God" (or the divine). He provides a concise sketch of its connotations and the development of atheist thought in history, arguing that atheism in Chinese and foreign history should be treated with a developmental and historical perspective. He explains the important judgment proposed by the CPC that "Marxist atheism is an important component of the dialectical materialist and historical materialist worldview." He proposes that, with the theoretical construction of Marxist atheism as the core and hallmark, an academic, disciplinary, and discourse system of Marxist atheism should gradually be formed. This includes the principles of atheism, the critique of theism, the history of Chinese and foreign atheism, current overseas atheist trends, as well as the relationship between atheism and religion, science, morality, culture, education, philosophy, and politics; the relationship between atheism and social development, lifestyles, and ways of thinking; and the status and dissemination/education of atheism in socialist theory and practice.

In the process of its theoretical exploration, this book also responds to several issues that have drawn significant attention within the academic community regarding the study of Marxist atheism. For instance, what is the relationship between the concepts of "Marxist atheism" and the "scientific atheism" formed during the rising period of capitalism? The author conducts an investigation into academic history in conjunction with the current state of scholarly research. He proposes that the concept of "scientific atheism" generally reflects an atheistic form that is based on the achievements of the natural sciences during the rising period of capitalism and which negates theism. Because this form of atheism failed to reveal the social roots ^[4] of theism, its scientific character is limited. Conversely, Marxist atheism happens to break through the historical limitations of this "scientific atheism," thereby completing its transcendence of it to become the most scientific and thorough form of atheism.

As another example, what is the relationship between Marxist atheism and Marxist religious studies? In recent years, the academic community has engaged in numerous discussions regarding the connotation of Marxist atheism and its relationship with the Marxist view of religion and even Marxist religious studies; to date, a universal consensus has yet to form. In order to more precisely expound upon the atheistic thought of Marx and Engels, this book conducts an in-depth study of the current state of academic research and explicates new viewpoints within the field. It argues that the atheistic thought of Marx and Engels primarily includes three components: first, the fundamental position that "there are no gods in the world"; second, the anatomical critique of "religious theism"; and third, the policies and strategies of the proletarian party for understanding and handling issues related to religion and atheism. The objects of study and the guiding ideologies of Marxist atheism and Marxist religious studies are consistent; both are directed at the concept of God and the phenomenon of religious belief, and both must adhere to the guidance of historical materialism. However, their research contents differ in emphasis. Marxist atheism belongs to the realm of ideological ^[5] research; its focus is on the academic dissection of theistic concepts, while simultaneously researching and proposing implementation paths and practical requirements for consistently maintaining the dominant position of Marxist atheism within the ideological sphere. Marxist religious studies concerns both the ideological attributes of religion and its attributes as a social entity. It not only researches the various phenomena and problems of religion and the laws governing its emergence, development, and withering away ^[6], but also proposes the principles and policies for the proletarian party to understand and handle religious issues. Consequently, the book further clarifies the main directions and focal points of research in Marxist atheism.

Since the 18th CPC National Congress ^[7], the Party Central Committee with Comrade Xi Jinping at its core has, as always, attached great importance to and promoted the innovation and development of Marxist atheism. It has proposed that adhering to Marxist atheism is a "major principle" ^[8] and has set forth requirements such as always ensuring that Marxist atheism, as the mainstream ideology, maintains its dominant position in the minds of the masses. Research on the Atheistic Thought of Marx and Engels, edited by Zhu Xiaoming, provides an in-depth exposition of these original and important achievements as well as their internal connections. For scholars who persist in and are committed to the study and dissemination of Marxist atheism—and particularly for young students—I suggest a thorough study of this book if they wish to comprehensively and deeply grasp the theoretical foundations of Marxist atheism.