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China is considered to be a nation with a long history of [[humanism]], [[secularism]], and this-worldly thought since the time of [[Confucius]],<ref name="Juergensmeyer, 2005. p. 70">Mark Juergensmeyer. ''Religion in Global Civil Society''. Oxford University Press, 2005. p. 70, quote: «[...] humanist philosophies such as Confucianism, which do not share a belief in divine law and do not exalt faithfulness to a higher law as a manifestation of divine will [...]».</ref>{{refn|Some scholars consider Confucianism as humanist and secularist. Rather, [[Herbert Fingarette]] has described it as a religion that "[[sacred|sacralises]] the secular".<ref>Herbert Fingarette. ''Confucius: The Secular As Sacred''. Waveland, 1998. ISBN 1577660102</ref>}} who stressed ''shisu'' (世俗 "being in the world"). [[Hu Shih]] stated in the 1920s that "China is a country without religion and the Chinese are a people who are not bound by religious superstitions."<ref>Yong Chen, 2012. p. 127</ref>
China is considered to be a nation with a long history of [[humanism]], [[secularism]], and this-worldly thought since the time of [[Confucius]],<ref name="Juergensmeyer, 2005. p. 70">Mark Juergensmeyer. ''Religion in Global Civil Society''. Oxford University Press, 2005. p. 70, quote: «[...] humanist philosophies such as Confucianism, which do not share a belief in divine law and do not exalt faithfulness to a higher law as a manifestation of divine will [...]».</ref>{{refn|Some scholars consider Confucianism as humanist and secularist. Rather, [[Herbert Fingarette]] has described it as a religion that "[[sacred|sacralises]] the secular".<ref>Herbert Fingarette. ''Confucius: The Secular As Sacred''. Waveland, 1998. ISBN 1577660102</ref>}} who stressed ''shisu'' (世俗 "being in the world"). [[Hu Shih]] stated in the 1920s that "China is a country without religion and the Chinese are a people who are not bound by religious superstitions."<ref>Yong Chen, 2012. p. 127</ref>


After the China's defeat in the [[First Opium War]] and in successive wars, the country succumbed to increasing domination by foreign imperialist powers. The Boxers (or the ''Yihetuan'') considered Christian missionaries as promoting foreign influence in China and held deep anti-Christian views. Orthodox, Catholic and Protestant missionaries and church members were massacred.
After China's defeat in the [[First Opium War]] and in successive wars, the country succumbed to increasing domination by foreign imperialist powers. The Boxers (or the ''Yihetuan'') considered Christian missionaries as promoting foreign influence in China and held deep anti-Christian views. Orthodox, Catholic and Protestant missionaries and church members were massacred.


During the Cultural Revolution, a radical policy of anti-religion and anti-tradition was instituted. In the ensuing decade, the five major religions in China were almost completely destroyed. Religious organizations were disbanded, property was confiscated or damaged, monks and nuns were sent home (or killed in violent [[struggle sessions]]).<ref>{{cite journal |last=Liu |first=Peng |date=2005-02-01 |publisher=Center for Northeast Asian Policy Studies, The Brookings Institution |title=Changing Chinese Attitudes Toward Religion and Culture: A Comparative Perspective |url=http://www.brookings.edu/fp/cnaps/events/liupeng20050201.pdf |page=3 |format=PDF }}</ref> Antitheism became the norm.
During the Cultural Revolution, a radical policy of anti-religion and anti-tradition was instituted. In the ensuing decade, the five major religions in China were almost completely destroyed. Religious organizations were disbanded, property was confiscated or damaged, monks and nuns were sent home (or killed in violent [[struggle sessions]]).<ref>{{cite journal |last=Liu |first=Peng |date=2005-02-01 |publisher=Center for Northeast Asian Policy Studies, The Brookings Institution |title=Changing Chinese Attitudes Toward Religion and Culture: A Comparative Perspective |url=http://www.brookings.edu/fp/cnaps/events/liupeng20050201.pdf |page=3 |format=PDF }}</ref> Antitheism became the norm.

Revision as of 01:02, 11 January 2016

Religion in China (CGSS's average 2012)[1]

  Not religious, Traditional worship, or Taoism (87.4%)
  Buddhism (6.2%)
  Christianity (2.3%)
  Salvationist religions (2.2%)
  Islam (1.7%)
  Other faiths (0.2%)

China has the world's greatest irreligious population.[2] The Chinese government is officially atheist.[3] Despite limitations on certain forms of religious expression and assembly,[4] religion is not banned, and religious freedom is nominally protected under the Chinese constitution. Among the general Chinese population, there are a wide variety of religious practices.[5] The Chinese government's attitude to religion is one of skepticism and non-promotion.[5][6][7][8] According to a 2012 Gallup poll, 47% of Chinese people were convinced atheists, and a further 30% were not religious. In comparison, only 14% considered themselves to be religious.[9] More recently, a 2015 Gallup poll found the number of convinced atheists in China to be 61%, with a further 29% saying that they are not religious compared to just 7% who are religious.[10] Since 1978, the constitution provides for religious freedom: "No state organ, public organization or individual may compel citizens to believe in, or not to believe in, any religion; nor may they discriminate against citizens because they do, or do not believe in religion" (article 36).[11] The Chinese state officially recognizes five religions: Buddhism, Taoism, Islam, Catholicism, and Protestantism.[12] In order to be a member of the Communist Party of China an individual must not have religious affiliation.[13]

History

While in modern history, the Taiping Rebellion, Boxer Rebellion, Communist Revolution, and the Cultural Revolution contributed significantly to the rise of irreligion and distrust of organized religion among the general populace; irreligion in its various forms, especially rationalism, secularism, and antitheism, has had a long history in China dating back millennia. The Zhou Dynasty Classic of Poetry contains several catechistic poems in the Decade of Dang questioning the authority or existence of Shangdi. Later philosophers such as Xun Zi, Fan Zhen, Han Fei, Zhang Zai, Wang Fuzhi also criticized the religious practices prevalent during their times. Buddhism flourished in China during the Southern and Northern Dynasties Period. It was during this period that Fan Zhen wrote Shen Mie Lun (Simplified Chinese 神灭论, Traditional Chinese 神滅論, "On the Annihilation of the Shen") in reaction to Buddhist concepts of body-soul dualism, samsara and karma. He wrote that the soul is merely an effect or function of the body, and that there is no soul without the body (i.e., after the destruction and death of the body).[14] Further, he considered that cause-and-effect relationships claimed to be evidence of karma were merely the result of coincidence and bias. For this, he was exiled by the Emperor.

Confucianism as a state-instituted philosophy has flourished in China since the Han Dynasty, and the opportunities it offered was another fundamental origin of atheism in China. While there were periods in which Taoism and Buddhism may have been officially promoted, the status of Confucianism in Chinese society has rarely been challenged during imperial times. Extensive study of the Confucian Classics was required to pass the Imperial Civil Service Examinations, and this was the major (and often sole) means by which one may achieve prominence in society. Confucianism places particular emphasis on humanistic and this-worldly social relations, rather than on an otherworldly soteriology.[15][16] This produced a cultural tendency that facilitated acceptance of modern forms of irreligion such as humanism, secularism, and atheism.

China is considered to be a nation with a long history of humanism, secularism, and this-worldly thought since the time of Confucius,[17][19] who stressed shisu (世俗 "being in the world"). Hu Shih stated in the 1920s that "China is a country without religion and the Chinese are a people who are not bound by religious superstitions."[20]

After China's defeat in the First Opium War and in successive wars, the country succumbed to increasing domination by foreign imperialist powers. The Boxers (or the Yihetuan) considered Christian missionaries as promoting foreign influence in China and held deep anti-Christian views. Orthodox, Catholic and Protestant missionaries and church members were massacred.

During the Cultural Revolution, a radical policy of anti-religion and anti-tradition was instituted. In the ensuing decade, the five major religions in China were almost completely destroyed. Religious organizations were disbanded, property was confiscated or damaged, monks and nuns were sent home (or killed in violent struggle sessions).[21] Antitheism became the norm.

Since the reforms of 1979, the government has liberalized religious policies to a degree, and the religious population has experienced some growth. Nevertheless, the irreligious remain the majority among all age groups in China. Local governments may even support certain local religious institutions and festivals in a bid to promote tourism. However, atheism, characterization of religions as superstition, the promotion of scientific rationalization remain core tenets of the ruling Communist Party, and by extension, remain as propaganda familiar to the general public.

See also

Notes and references

  1. ^ Chinese Family Panel Studies's survey of 2012. Published in The World Religious Cultures issue 2014: 卢云峰：当代中国宗教状况报告——基于CFPS（2012）调查数据. p. 13, reporting the results of the Renmin University's Chinese General Social Survey (CGSS) for the years 2006, 2008, 2010 and 2011, and their average. Note: According to the researchers of CFPS, only 6.3% of the Chinese are not religious in the sense of atheism; the others are not religious in the sense that they do not belong to an organised religion, while they pray to or worship gods and ancestors in the manner of the traditional popular religion.
  2. ^ "Map: These are the world's least religious countries". The Washington Post. Retrieved 2015-12-24.
  3. ^ Briggs, David (2011-01-22). "Study: Rising Religious Tide in China Overwhelms Atheist Doctrine". Huffington Post. Retrieved 2012-11-28.
  4. ^ Such as proselytizing activities, wide-scale distribution of religious materials, and unsanctioned cults and house churches
  5. ^ a b French, Howard (2007-03-03). "Religious surge in once-atheist China surprises leaders". The New York Times. Retrieved 2013-11-25.
  6. ^ "A surprising map of where the world's atheists live". Washington Post. Retrieved 2013-11-25.
  7. ^ "Party's secret directives on how to eradicate religion and ensure the victory of atheism". Asian News. Retrieved 2013-11-25.
  8. ^ "China announces "civilizing" atheism drive in Tibet". BBC. 1999-01-12. Retrieved 2013-11-25.
  9. ^ "Global Index of Religiosity and Atheism" (PDF). Gallup. Retrieved 2012-11-28.
  10. ^ "Losing our religion? Two thirds of people still claim to be religious" (PDF). Gallup. Retrieved 2015-04-17.
  11. ^ "New 'atheist map' of the world dominated by China where half the country's population describes themselves as non-believers". London: Daily Mail. 2013-05-24. Retrieved 2013-11-25.
  12. ^ Rowan Callick. Party Time: Who Runs China and How. Black Inc, 2013. p. 112
  13. ^ "Religion still has no role to play in communist politics". South China Morning Post. Retrieved 2013-07-16.
  14. ^ Phil Zuckerman. Atheism and Secularity. ABC-CLIO, 2009. p. 213
  15. ^ Herbert Fingarette, Confucius: The Secular as Sacred (New York: Harper, 1972).
  16. ^ Juergensmeyer, Mark (2005). Religion in global civil society. Oxford University Press. p. 70. ISBN 978-0-19-518835-6. ...humanist philosophies such as Confucianism, which do not share a belief in divine law and do not exalt faithfulness to a higher law as a manifestation of divine will
  17. ^ Mark Juergensmeyer. Religion in Global Civil Society. Oxford University Press, 2005. p. 70, quote: «[...] humanist philosophies such as Confucianism, which do not share a belief in divine law and do not exalt faithfulness to a higher law as a manifestation of divine will [...]».
  18. ^ Herbert Fingarette. Confucius: The Secular As Sacred. Waveland, 1998. ISBN 1577660102
  19. ^ Some scholars consider Confucianism as humanist and secularist. Rather, Herbert Fingarette has described it as a religion that "sacralises the secular".[18]
  20. ^ Yong Chen, 2012. p. 127
  21. ^ Liu, Peng (2005-02-01). "Changing Chinese Attitudes Toward Religion and Culture: A Comparative Perspective" (PDF). Center for Northeast Asian Policy Studies, The Brookings Institution: 3. {{cite journal}}: Cite journal requires |journal= (help)
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