1. . Within the framework of the “policy of openness”, ideological conclusions were also formed regarding religion. There were changes in the interpretation of religion, it became possible the systematic and specialized development of religious science. For more details, see: AA Zabiyako, MA Khaimurzina. Interpretation of religion by Chinese thinkers in the context of the development of religious studies in the PRC (second half of XX - beginning of XXI century). Article One // Religious Studies. Scientific and theoretical journal. 2013. No. 2. P. 64–74; Zabiyako AP, Khaimurzina MA Interpretation of religion by K-Thai thinkers in the context of the development of religious studies in the PRC (the second half of the 20th - the beginning of the 21st centuries). Article Two // Religious Studies. Scientific and theoretical journal. 2013. No. 3. P. 70–88. On the formation and current state of the religious science of the PRC, see: S. Filonov, Li Xin. Formation and the current state of Chinese religious studies (on evaluations from the outside and inside) // Religious Studies. Scientific and theoretical journal. 2018. No. 1. P. 126–143.
2. . Ren Jiyu is known as a philosopher, historian and religious scholar. In 1964, he created the first academic academic structure in the history of the People's Republic of China specializing in the field of religious studies - the Scientific Research Institute of Religions of the World at the Academy of Social Sciences of China. Until 1985, Ren Jiyu remained its director. For more details see: Filonov S.V. Studies of Taoism in China: Achievements and Prospects // Social and Human Sciences in the Far East. 2012. ¹ 1 (33). Pp. 88; Filonov S.V., Li Xin. Decree. cit.
3. . Khaymurzina MA The development of modern Confucian thought in the XX — XXI century: periodization, representatives and the semantic content of terms // Russia and China: history and culture. Sat articles and reports of participants of the X International Scientific Practical Conference. Kazan: Academy of Sciences of the Republic of Tajikistan, 2017. p. 654–660.
4. . See, for example: Zabiyako AP, Khaimurzina MA The concept of "religion" in the writings of modern Confucianists // Problems of the Far East. 2014. No. 1. P. 124–133.
5. . Confucianism, a tradition of the heart / ed. by Ph.J. Ivanhoe, Sungmoon Kim. N.Y., 2016. P. 47–70.
6. . The Anshen Limin Confucian concept implies the spiritual development of a person in real life: “entrusting oneself to the heavenly Way”, “following the heavenly dictates” through self-awareness and improvement of [individual] nature, following moral truths and moral improvement. As a result, the connection of two sides is achieved - spiritual peace and satisfaction with this real life. For details, see: MA Khaimurzina. Philosophical analysis of the Confucian religion in the works of Liu Shusyanya // Historical, philosophical, political and legal sciences, cultural studies and art criticism. Questions of theory and practice. Tambov: Diploma, 2013. No. 11. P. 194–196.
7. . Billioud S. Op. cit. P. 50.
8. . Yang Fenggang. Confucianism as civil religion // Confucianism, a habit of the heart / ed. by Ph. J. Ivanhoe, Sungmoon Kim. N.Y., 2016. P. 30.
9. . On the relationship of political slogans with Confucianism, see, for example: Russia - China - 2050: a strategy of co-development // B.N. Kuzyk, M.L. Titarenko. Moscow: Institute of Economic Strategies, 2006.
10. . Khaymurzina MA Interpretation of the religious foundations of Confucianism in Confucian thought and religious studies in China in the 20th and early 21st centuries: dis ... cand. Philosophy Sciences: 09.00.14. AmSU. Blagoveshchensk, 2014. 180 p.
11. . Yang Fenggang. Op. cit. P. 25–46.
12. . For details, see: MA Khaimurzina. New trends in the official interpretations of religion in the PRC // Religious studies. Scientific and theoretical journal. 2017. No. 1. P. 49–55.
13. . Chen Min. Wenhua Zhusyue: Sybian Yu Lunbian: [Cultural Confucianism: Reflections and Controversy]. Chengdu: Sichuan Renmin Chubanshe, 2009. p. 74.
14. . Ibid. Pp. 47–55.
15. . Ibid. P. 45.
16. . Ibid. Pp. 45–49.
17. . Yang Fenggang. Op. cit. P. 31.
18. . Ibid. P. 32.
19. . Such a definition of religion is characteristic of the religious science of China. It is formed in the framework of the theory of the "four elements of religion" Lui Daji. For details, see: MA Khaimurzina. Interpreting the religious foundations of Confucianism ...
20. . Yang Fenggang. Op. cit. P. 35.
21. . Ibid. P. 36.
22. . Ibid. P. 38–39.
23. . Information on the number of Christians (Catholics and Protestants) varies significantly: from 23 to 80 million believers. Official statistics give even more modest figures. For more information about Christians in China, see: O. Pelevin. Christian communities in modern China: a typology of Chinese religious studies // Problems of the Far East. 2017. No. 1. P. 151–160.
24. . Yang Fenggang. Op. cit. P. 40.
25. . Ibid.
26. . Ibid. P. 43.
27. . It may be a small family business where the owner / ka is an ardent supporter of Confucianism, who wants to instill basic Confucian ideas in his employees - the socialist generation, deprived of basic ideas about traditional culture. Or it could be “small academies” (shu yuan), such as the Jiang Qing Confucian School, where people of different ages come and for whom Confucianism becomes a source of spiritual formation and meaning of life. See: Billioud S. Op. cit. P. 50–51.
28. . Ibid. P. 53–54.
29. . Ibid. P. 55–56.
30. . The “Cultural Revolution” in the PRC in Taiwan led to a reassessment of traditional culture and Confucian values, including filial piety and loyalty to the state, and also promoted renewed attention, in particular, to Sun Yatsen’s “three principles.” The Kuomintang leaders turned to the Daotong Confucian system, which made it possible to trace the most ancient sources of Chinese culture. Programs were introduced, the purpose of which was the introduction of Confucian values. This strengthened the legitimacy of the Kuomintang regime. See: Billioud S. Op. cit. P. 62.
31. . Ibid. P. 62.
32. . Ibid. P. 53.
33. . Ibid. P. 63.
34. . Ibid. P. 64.
35. . Ibid.