7、马克思宗教观再批判（下）
吾以为宗教信仰含有民众道德的坚实伦理基础，因为所有正教皆提倡人们诚实、施博爱、宽恕、行善做好人、同时诫杀、骗、偷、抢、奸、伪证。举凡宗教 信仰传统深厚的民族、社会、国家往往民风纯朴，社会道德风尚良好，国民多诚实善良单纯。因为人的精神心灵生活之重要性决不亚于物质生活之于人生；中外古今 成无数虔诚的宗教信仰者为捍卫信仰自由义无反顾、甘于牺牲便是明证。中共六十年铁血统治下的大陆之所以官民普遍道德败坏，贿赂公行，欺诈甚行，世风日下， 其中最重要的原因正是严厉打击民众宗教信仰自由所致。
综上所述，马克思无神论的宗教观，虽然听起来似乎头头是道，看起来天花乱坠，但几乎每个论点都难以成立。马克思从未给宗教下明确的定义，也从未论及宗教的 本质。马克思认为，宗教是一种灵性、显灵、奇迹、精神、意识、感觉、感情、鸦片、理论，这些多少还说得过去；但马克思“宗教是使人走上邪路的使人堕落的意 识世界”之论则毫无根据且错误明显，既无论据，也没有论证，仅有专断且明显违背逻辑，更与宗教实务不符，因而完全不能令人信服。中共暴政则等而下之，断章 取义曲解马克思的本意，故意向国人强制灌输“宗教是统治阶级麻醉人民的精神鸦片”的严重误导性观念，结果造成当代中国人绝大多数成为无知的无神论者。不少 人变得狂妄自大、唯我独尊；官员热衷于追名逐利，陷于权欲物欲而不可自拔；更多的人只会花天酒地，放纵情欲肉欲；质言之，由于中共无神论猖獗造成全社会是 非颠倒、贪污腐化、贿赂公行、欺诈甚行、腐败堕落、道德沦丧。南郭以为，尊重保障宗教信仰自由，是国际法律及宪法明定的国家义务，是每个明智的政府应有之 义！社会、国家、政府的目的在于保障社会全体成员均能享受正义、平等、公道。世间一切最可贵的正是人之心灵、灵魂、精神、思想的自由！压制剥夺人们此种自 由的政府，无疑是最暴虐无道的政府！而此种暴虐无道的政府当然没有任何理由与资格续存，因此推翻中共专制暴政合理合法天经地义。
2009年1月25日
注：______________________________________
[2] "Religion is the sigh of the oppressed creature, the feelings of a heartless world, just as it is the spirit of unspiritural conditions. It is the opium of the people." See, Otto Ruhle, Karl Marx his life and Work， Translated by Eden and Cedar Paul, The New Home Library New York 1929, P.157原译之［宗教是受压迫者的叹息］令人莫名其妙，应译成［宗教对受压迫的可怜的人们而言是一种显灵和奇迹］才符合原文．[宗教是无情世界的良心］ 也不准确，准确的译文应当是：［宗教是冷酷无情世界中的感情］．
[3] "Man makes religion; religion does not make man. Religion, indeed, is the self-consciousness and the self-feeling of the man who either has not yet found himself, or else(having found himself) has lost himself once more. But man is not an abstract being, squatting down somewhere outside the world. Man is the world of men , the State, society. This State, this society, produce religion, produce a perverted world consciousness, because they are a perverted world . Religion is the generalized theory of this world, its encyclopadic compend, its logic in a popular form...The fight against religion is, therefore, a direct campaign against the world whose spiritual aroma is religion". See Otto Ruhle, Karl Marx his life and Work， Translated by Eden and Cedar Paul, The New Home Library New York 1929, P.157.
[4] "The people cannot be really happy until it has been deprived of illusory happiness by the abolition of religion. The demand that the people should shake itself free of illusion as to its own condition is the demand that it should abandon a condition which needs illusion." See, Otto Ruhle, Karl Marx his life and Work ，Translated by Eden and Cedar Paul, The New Home Library New York 1929, P.158.
[5] 吾以为真正能够沉思的人最幸福。幸福根植于人自身,寓于其内心,源于其思想。幸福之人的心灵必定自由、活跃、充满活力富于创造力。仁慈善良的人、乐于助人 的人、乐善好施的人均是幸福之人。心中充满爱者必定幸福万分，因为宇宙的本质正是爱。思想家最接近上帝因而最有力量也最幸福。人生的目的是追求幸福，然而 唯有心灵灵魂平静安宁自由者，才可能获得真正的幸福。幸福多取决于人之主观感受，在于人之心灵深处。宗教信仰是平民之伤痛最佳良药，哲人智者思想者之幸福 与快乐源于思想、在于创新、基于助人。富而有德乐善好施慈爱生命的人会感到幸福，这正是中外古今那么多富人乐善好施的深层根源，因为他们在向人类施爱的同 时也获得了内心深处的真正幸福。仅是富有未必幸福，因为幸福与财富之间并无必然因果关系。物质贫困精神富有者同样可获得幸福，亦即思想家虽然可能物质贫困 仍然可以获得幸福的人生。当代中国民运志士仁人大多十分贫穷，然而他们确是真正幸福的人。杨天水、张林、师涛、清水君、顾则徐、李国涛、沈良庆，许万 平。。。宁可投身伟大的民运事业甘受贫穷，他们的心灵灵魂安宁因而同样是幸福之人。真正伟大的幸福寓于伟大的心智之中，精神的快乐远比肉体的快感大百倍千 倍。志士仁人能够为信仰、理想追求而慷慨赴死从容就义，正是基于此种精神快乐，使得他们能忍辱负重，视死如归。生与死，爱与恨，情与仇是人类永恒的主题。 唯有那些伟大的哲人思想家才真正知晓生之美妙，死之安宁，爱之消魂，思之无奈，恋之可爱。因此吾以为世上最幸福的人极可能是那些居于人类思想巅峰的大哲学 家、大思想家、大文学家、大诗人、大画家、大音乐家。参见郭国汀，《论幸福》 ，2006年1月1日 原载 《自由圣火》
[6] 高寒，"马克思主义理论彻底性与中国左派之成熟度"，2008年11月10日《中国之路论坛》
[7] "Thus it is the mission of history, after the other-worldly truth has disappeared, to establish the truth of this world. In the next place, it is the mission of philosophy, having entered into the service of history after the true nature of the reputed sainthood of human self-estrangement has been disclosed, to disclose all the unsaintliness of this self-estrangement. Thus the criticism of heaven is transformed into a criticism of earth, the criticism of religion into a criticism of law, the criticism of theology into a criticism of politics." See, Otto Ruhle, Karl Marx his life and Work，Translated by Eden and Cedar Paul, The New Home Library New York 1929, P.159.
[8] "the criticism of religion ends with the doctrine that man is the highest being for man; it ends, that is to say, with the categorical imperative that all conditions must be revolutionized in which man is a debased, an enslaved, an abandoned, a contemptible being... a radical is one who cut at the roots of things. now, for man, the root of things is man himself." See, Otto Ruhle, Karl Marx his life and Work， Translated by Eden and Cedar Paul, The New Home Library New York 1929, P.159.
[9]华夏匹夫，《中国民运当前面临问题与对策研究》，2009年1月25日《中国之路论坛》