Individuals cannot be expected to automatically abandon their religious beliefs effectively simply by acquiring fragments of scientific knowledge, as knowledge alone—when divorced from a coherent philosophical framework—often coexists with deep-rooted metaphysical and emotional attachments. It is not enough to learn scientific facts; what is required is the development of a scientific philosophical worldview that enables one to understand the world as an interconnected, material, and historically evolving system. This is where the framework of quantum dialectics becomes crucial. A person who deeply engages with quantum dialectical philosophy internalizes the understanding that all universal phenomena—whether physical, biological, or social—emerge from the dynamic interplay of opposing forces, structured by the dialectical laws of motion, transformation, and contradiction. This worldview reveals that reality does not require divine intervention or supernatural causes to function; rather, it is self-organizing, self-developing, and intelligible through materialist and dialectical reasoning. In this context, religious beliefs are seen not merely as incorrect ideas, but as historically conditioned responses to ignorance, anxiety, and social alienation. As one grasps the dialectical nature of space, matter, consciousness, and society, the metaphysical underpinnings of religion dissolve naturally, not through denial or suppression, but through philosophical transcendence. Thus, a person grounded in quantum dialectics does not need to be persuaded to abandon religion—it becomes unnecessary and incoherent within their view of reality, much like ancient myths became irrelevant in the face of scientific cosmology.
Religion, in its most primitive form, was not the product of deliberate philosophical inquiry but rather a spontaneous emergent response to the overwhelming decoherence experienced by early human communities in their encounter with a mysterious and threatening world. Faced with natural forces they could not comprehend—death, disease, storms, drought—early humans turned to myth, ritual, and symbolic imagination to construct provisional frameworks of meaning, thereby restoring a basic level of cohesion within individual cognition and collective life. This proto-religious response can be seen, through the lens of quantum dialectics, as an attempt to resolve the contradiction between experience and ignorance by imprinting the space of consciousness with imaginative narratives that temporarily stabilized the cognitive and emotional field. As societies evolved and entered into class-divided structures based on private property and surplus appropriation, religion was dialectically transformed into an instrument of ideological control. No longer a collective response to natural decoherence, it became a structural apparatus used by the ruling classes to enforce social cohesion on unequal terms, legitimizing hierarchy through divine sanction and suppressing the decoherent energies of dissent. Temples, doctrines, priesthoods, and sacred laws were all reorganized to maintain the stability of class rule by artificially quantizing social space into rigid, mystified orders. However, in a classless, communist society guided by scientific rationality and democratic control of the productive forces, the existential conditions that sustain religion—alienation, powerlessness, cognitive dissonance—will no longer prevail. In such a social formation, the dialectical interplay between cohesion and decoherence will no longer be antagonistic but generative, leading to a dynamic equilibrium in which contradictions are resolved through collective, conscious praxis. Religion, deprived of its material and psychological foundations, will not need to be forcibly abolished; it will simply dissolve as its symbolic functions are replaced by materially grounded understanding of nature, society, and the self. The historical trajectory of religion—from adaptive myth to class ideology to obsolescence—thus becomes intelligible as a dialectical process of transformation shaped by the evolving relationship between human consciousness and the material conditions of existence.
From a quantum dialectical perspective, the emergence of religion can be interpreted as a historically necessary superstructural response to the overwhelming decoherent forces that confronted early human consciousness. In the primitive phase of human evolution, cognitive faculties were still in the early stages of organizing perceptual input into coherent worldviews. Natural phenomena such as thunder, lightning, death, disease, or drought represented unresolvable contradictions—external stimuli for which no rational, material explanations were yet available. These contradictions created a condition of cognitive decoherence, wherein the mental processes of early humans were destabilized by their inability to predict, understand, or control their environment. Within the framework of quantum dialectics, such decoherence is not merely disorder, but the dialectical negation of cognitive equilibrium—a breakdown in the unity of perception, reason, and expectation. Religion, in this context, emerged as a cohesive counterforce: a symbolic and imaginative superstructure that attempted to re-establish equilibrium by imprinting space—that is, the social and cognitive space—with anthropomorphic entities, narratives, and ritual practices that functioned as stabilizing fields. Myths acted like coherent wave functions—projecting unity over multiplicity, causality over randomness, and purpose over contingency. Rituals encoded these symbolic constructs into collective behavior, reinforcing cohesion across the tribe or early community. The gods of the sky, earth, and underworld became cognitive placeholders for the yet-unknown laws of nature, allowing early societies to function within a semi-stable interpretative matrix. Thus, religion did not arise from mere irrationality but as a dialectical synthesis—an emergent property resulting from the contradiction between growing cognitive faculties and the chaotic, unpredictable forces of the natural world. It was an early attempt to quantize the decoherent space of uncertainty into symbolic energy forms capable of sustaining communal life and psychological resilience.
In dialectical terms, the early human mind existed as a primitive but evolving unity of sensory perception, emotion, and proto-reasoning—what we may call cognitive coherence. This coherence was repeatedly negated by encounters with phenomena that defied understanding: death, disease, storms, celestial movements, and other natural forces that struck as arbitrary and uncontrollable. This negation of cognitive unity created a dialectical contradiction between the mind’s inherent tendency toward pattern recognition and causal reasoning, and the chaotic nature of the world as it was experienced. In quantum dialectical terms, this contradiction unfolded within space—understood not as an empty container, but as the most decoherent and fluid form of matter, inherently dynamic and charged with potential for transformation. Space here is the existential background against which all perception and cognition occur, and its decoherent nature manifests in the form of imaginative projections: deities, spirits, and invisible agents. These projections were not mere delusions but emergent properties of the brain—a cognitive-material structure operating under evolutionary pressure to restore coherence in the face of persistent uncertainty. Just as decoherence in a quantum field leads to probabilistic superpositions, the early mind generated multiple symbolic possibilities to interpret reality, such as animism, ancestral spirits, and personified forces of nature. Myth and ritual emerged as dialectical syntheses—structures that reorganized the fragmented space of experience into a coherent symbolic order. In this sense, religious imagination functioned as an attempt to dialectically quantize the chaotic field of existential space into socially and psychologically manageable forms. Thus, the early mythological consciousness can be seen as a transitional phase in the evolution of human cognition, where the contradictions between raw experience and nascent understanding were resolved not through scientific abstraction, but through symbolic and ritualistic cohesion shaped by the dialectics of matter, space, and thought.
With the emergence of private property, surplus production, and class divisions, society underwent a qualitative transformation—a dialectical leap from relatively egalitarian tribal formations to stratified class societies. In this new configuration, religion, which had originally functioned as a spontaneous and collective cohesive force to mediate humanity’s relationship with nature, underwent a fundamental reconfiguration. It became alienated from the collective and was appropriated by the emergent ruling classes as an ideological apparatus to justify and maintain new forms of exploitation and domination. The priesthood, once an organic expression of tribal wisdom and ritual, was institutionalized into a specialized stratum, now ideologically and materially aligned with kings, landlords, and aristocrats. From a quantum dialectical perspective, this marks a phase transition in the social superstructure—a nonlinear transformation triggered by accumulated contradictions in the economic base. The role of religion shifted accordingly: it no longer served primarily to resolve the external decoherence imposed by unpredictable natural phenomena, but now focused on managing internal decoherence—the growing contradictions and antagonisms within the social body itself, especially between exploiters and the exploited. Religion’s symbolic systems were recalibrated to quantize and stabilize the ideological space of society, obscuring class contradictions through myths of divine order, karma, original sin, or divine kingship. The sacred was re-inscribed not as a communal projection of existential anxieties, but as a top-down spatial imprint reinforcing hierarchical power structures. This transformation illustrates a dialectical law: under new material conditions, old forms do not disappear but are repurposed as instruments of class cohesion, now functioning as reactionary cohesive forces suppressing the decoherent energies of dissent and revolutionary consciousness. Thus, religion became a means to contain the dialectical energy of social contradiction, preventing its spontaneous resolution and preserving the asymmetric coherence of a class-divided society.
In the class-divided epoch, religion ceased to be a dynamic and flexible system of symbolic mediation and became instead a tool of ideological control, used to re-imprint the space of collective consciousness with rigid doctrines and divinely sanctioned hierarchies. In terms of quantum dialectics, this represents a strategic reconfiguration of the cohesive function of religion: it no longer served to balance human beings with the chaotic forces of nature, but was instead deployed to stabilize the internal contradictions of an unjust social order. The once-fluid symbolic field of myth and ritual was now collapsed into fixed waveforms—dogmas, commandments, canonical texts—engineered to forestall the decoherent energies of doubt, rebellion, and emancipatory imagination. The space of consciousness, previously characterized by dialectical oscillation between fear and hope, chaos and order, was now artificially quantized into a static, hierarchical structure in which every social position was presented as divinely ordained. The dialectical potential inherent in religion—its original capacity to mediate between opposing forces and generate new syntheses—was effectively fettered by its entanglement with reactionary material interests. Instead of mediating contradictions toward higher forms of social coherence, it served to freeze them, preserving the status quo by channeling the energies of the oppressed into ritual submission, moral guilt, and deferred salvation. This ideological manipulation of religious space suppressed revolutionary decoherence, which in quantum dialectics is a necessary moment for the emergence of higher-order systems. Thus, religion in this phase became a metaphysical mechanism of stasis—an agent of false cohesion that delayed the dialectical transformation of society by masking its contradictions under a veil of cosmic inevitability.
In the matured phase of class society, temples, churches, mosques, and other places of worship evolved into more than just religious centers—they became spatial embodiments of class hierarchy, architectural structures designed to materialize and normalize asymmetrical power relations. From the standpoint of quantum dialectics, space is not a passive container but a dynamic field—the most decoherent and fluid form of matter, capable of being conditioned and quantized by social forces. In this context, sacred architecture served to collapse the fluid possibilities of social space into fixed quanta of authority, stratifying human experience into binary realms of sacred and profane, ruler and ruled, priest and layperson. The spatial design—altars elevated above congregations, sacred chambers restricted to elites, monumental scale invoking awe—functioned to discipline perception and reinforce hierarchy, embedding class ideology into the very layout of collective experience. Rituals, which had once been spontaneous expressions of collective anxieties and hopes, were now standardized and codified, transformed into mechanisms of ideological reproduction. Participation in ritual no longer mediated contradictions but suppressed them, offering symbolic unity while materially reinforcing division. In this context, heresy—the refusal to conform to the imposed coherence—became a form of class rebellion, an attempt by the decoherent forces of dissent to reassert the dialectic. But rather than allowing contradictions to unfold dialectically into higher syntheses, the ruling classes responded with violent negation: inquisitions, executions, excommunication, social ostracization. This suppression of internal decoherence—central to quantum dialectics as the source of transformative energy—led not to harmony but to stagnation, a brittle and illusory order that could not adapt to mounting contradictions. The sacred space, once a realm of imaginative potential, became a quantized field of ideological inertia, resisting change and serving the perpetuation of an exploitative system, until external or internal contradictions reached a threshold beyond which revolutionary transformation became inevitable.
With the rise of the scientific method during the Renaissance and Enlightenment, humanity entered a new epistemological phase in which rational investigation replaced divine revelation as the primary mode of engaging with the unknown. From the perspective of quantum dialectics, this marked a profound transformation in the structure of cognitive space—an evolutionary leap from symbolic-mythical cohesion to a higher-order coherence grounded in materialist dialectics. Scientific discoveries such as heliocentrism, the theory of evolution, the germ theory of disease, the laws of heredity, and later, the strange truths of quantum mechanics, each acted as decoherent shocks to the established religious worldviews. These discoveries did not merely challenge specific beliefs; they destabilized the entire mythological superstructure that had once organized the collective consciousness. In quantum dialectical terms, these moments can be seen as collapse points where the dominant ideological waveforms—constructed through centuries of religious dogma—were disrupted by empirical evidence and logical contradiction. Unlike religious systems, which maintained cohesion through static symbolic narratives and suppression of doubt, science generates cohesion dialectically: it embraces contradiction, anomaly, and uncertainty as generative forces that propel knowledge forward. Each scientific breakthrough functions as a decoherent input that triggers a dialectical process—hypothesis, experimentation, contradiction, refinement—resulting in new syntheses that are more robust and universally applicable. This mode of knowledge production aligns with the principle of dialectical quantization, where space (and by extension, thought) is not frozen into fixed doctrines but is dynamically restructured through interaction with material reality. Thus, science does not merely replace religion in content but transcends it in method, offering a cognitive framework that is both more coherent and more flexible, capable of navigating the complex and often paradoxical structure of the universe without resorting to mystification.
Science, as understood through the lens of quantum dialectics, operates not as a fixed body of truths but as an open-ended dialectical process—a system in constant flux, sustained by the dynamic equilibrium between cohesive theoretical frameworks and the decoherent anomalies that challenge and refine them. This tension between established knowledge and disruptive data is not a flaw but the very engine of scientific progress; it mirrors the quantum dialectical principle that all real systems—whether physical, biological, or social—exist in a state of contradictory unity, where opposing forces interact to generate emergent properties. Science embraces this condition by institutionalizing methods for handling contradiction: falsifiability, peer review, critical analysis, and experimental repeatability. Religion, by contrast, seeks static cohesion—a symbolic closure where contradictions are suppressed under divine authority, and orthodoxy is preserved by ritual and dogma. In doing so, it attempts to freeze the dialectic, imposing artificial equilibrium by denying the generative role of conflict and uncertainty. Quantum dialectics shows that such a stasis is ultimately unsustainable: in both nature and society, negation is not an error but a necessity, the dialectical moment that drives systems to reorganize at higher levels of complexity. When contradictions are repressed—whether through religious orthodoxy, authoritarian politics, or rigid ideology—they do not disappear; they accumulate beneath the surface, eventually erupting in crises, revolutions, or decay. Thus, science, by maintaining a fluid coherence responsive to empirical contradiction, aligns with the quantum dialectical rhythm of reality, whereas religion, by resisting this rhythm, becomes a regressive force—a repository of metaphysical inertia that inhibits both intellectual and social evolution.
From the standpoint of quantum dialectics, the advance of scientific rationality can be seen as a dialectical force that progressively dissolves the cohesive matrix of religious belief—not abruptly or uniformly, but through a systemic transformation of both individual consciousness and social structures. As science becomes materially embedded within the foundational sectors of social life—such as production, medicine, education, and communication—it acts as a decoherent field that challenges the symbolic cohesion historically maintained by religion. In dialectical terms, religion once functioned as a unifying superstructure that mediated uncertainty through myth and ritual, but with the integration of scientific knowledge into the infrastructure of daily existence, this symbolic cohesion is no longer necessary or effective. The predictive power of science in agriculture, the curative efficacy of medicine, the technological mastery of natural forces, and the rational structuring of knowledge in education all serve to reconfigure the epistemic space in which individuals and communities operate. This is not merely an ideological shift, but a structural transformation of social space, where belief systems are now shaped less by metaphysical narratives and more by interactions with materially verifiable processes. In quantum dialectical terms, this reflects a shift from symbolic cohesion based on collective imagination to material coherence grounded in empirical reality—a higher-order quantization of social cognition. Religious belief, in this context, is gradually dephased—not necessarily rejected outright, but rendered functionally obsolete as the space it once occupied is reconditioned by the rational, open-ended logic of science. This dialectical displacement of religion by science is not just an intellectual evolution, but a material and historical necessity driven by the deepening integration of society with its own cognitive and technological potential.
Even as scientific rationality steadily undermines the explanatory and cosmological foundations of religion, the persistence—and even resurgence—of religious belief in commodified, politicized, or fundamentalist forms under late capitalism presents an apparent contradiction. However, this paradox is clarified when viewed through the lens of quantum dialectics, which reveals that capitalist modernity, while expanding the reach of empirical science, simultaneously generates new forms of decoherence at both individual and systemic levels. Alienation from labor, fragmentation of community, ecological collapse, existential insecurity, and the commodification of social life all represent decoherent forces that destabilize the cognitive and emotional coherence of individuals and collectives. These are not merely psychological phenomena but structural expressions of capitalism’s internal contradictions—its inability to sustain cohesive social meaning while prioritizing profit, competition, and accumulation. In this fragmented and anxiety-ridden social field, religion re-emerges not as a return to traditional spirituality, but as a reactionary cohesive force—a compensatory mechanism that seeks to reimpose symbolic order amid widespread disintegration. Whether through hyper-personalized spiritual commodification, authoritarian theocratic politics, or fundamentalist identity movements, religion in this context acts like a retroactive quantization of decoherent social space—imposing fixed dogmas, collective rituals, and imagined moral certainties where capitalism leaves existential voids. Yet this cohesion is fragile and regressive, incapable of resolving the deeper contradictions that produce it. In quantum dialectical terms, it is a false stabilization—a forced coherence that suppresses rather than mediates contradiction, temporarily delaying but ultimately intensifying the need for systemic transformation. Thus, the persistence of religion under capitalism is not a sign of its vitality, but a symptom of capitalism’s failure to generate a coherent and emancipatory social reality—a failure that only a post-capitalist, dialectically organized society can ultimately overcome.
In the framework of quantum dialectics, religion in late capitalist society operates as a pseudo-cohesive field—a superficial and temporary force that mimics true systemic coherence without addressing the underlying contradictions. It functions analogously to a weak magnetic field applied to a chaotic quantum system: capable of inducing a transient alignment of spins, or in this case, emotional and ideological orientations, but insufficient to stabilize the deeper dynamics of the system. This alignment often takes the form of heightened group identity, moral absolutism, or eschatological narratives that offer a sense of purpose and belonging amidst social disintegration. However, this induced coherence is structurally unstable because it does not arise from the dialectical resolution of contradictions, but from their repression and displacement. Religion, in this phase, mystifies the material roots of social crisis—class exploitation, alienation, ecological destruction, and imperialist violence—by reinterpreting them through metaphysical or mythical lenses, thus short-circuiting the dialectical process that could lead to genuine transformation. Instead of clarifying contradictions, it deepens them by deflecting discontent away from the structures of capital and toward scapegoated communities, internal enemies, or imagined cosmic battles between good and evil. In doing so, religion becomes a decoherence amplifier, channeling the unresolved energies of social crisis into irrational, often violent expressions—fundamentalism, sectarianism, or apocalyptic cults—rather than allowing these contradictions to unfold into emancipatory political consciousness. From a quantum dialectical standpoint, such pseudo-cohesion is a regressive force that inhibits the system’s potential for self-transcendence, delaying the dialectical movement toward higher orders of social coherence grounded in materialist understanding and collective self-determination.
From a quantum dialectical standpoint, the ultimate dissolution of religion cannot be achieved merely through the spread of scientific knowledge or the triumph of rational discourse, as religion is not just a set of erroneous beliefs but a historically conditioned superstructure rooted in material contradictions. Its persistence reflects the ongoing alienation, insecurity, and fragmentation produced by the capitalist mode of production. Religion functions as a symbolic resolution to these contradictions, offering imaginary cohesion where real unity is absent. Therefore, its transcendence requires a total transformation of the social base—the abolition of private property, class divisions, and alienated labor, which continuously regenerate the existential anxieties and social incoherence that sustain religious worldviews. Only in a classless, communist society—where production is democratically controlled, labor is liberated, and individuals are socially and materially integrated—can society achieve what quantum dialectics would describe as a state of dialectical equilibrium: a dynamic but non-antagonistic interplay of cohesive and decoherent forces that drives development without producing alienation. In such a society, the space of collective consciousness will no longer require religious mythologies to symbolically mediate contradictions, because contradictions will be confronted and resolved dialectically in real life. The existential functions of religion—meaning, identity, moral orientation—will be taken up by scientifically grounded, human-centered frameworks rooted in solidarity, creativity, and collective self-consciousness. Religion will not need to be abolished by force; it will wither away as its functional niche is eliminated by a higher form of social organization in which human beings become fully conscious agents of their own development. Thus, the end of religion will mark not simply a cultural shift, but the dialectical supersession of mystified cohesion by material coherence grounded in freedom, equality, and scientific understanding.
In a communist society, as envisioned through the framework of quantum dialectics, individuals will no longer exist in a state of alienation from the material and social forces that determine their existence. The contradictions between subject and object, individual and society, labor and life—contradictions that under capitalism manifest as existential anxiety, spiritual longing, and the projection of divine agencies—will be consciously mediated through collective control of production, democratic planning, and social cooperation. In such a transformed social order, human beings will become conscious agents of their own historical development, capable of understanding and shaping the processes that govern their lives. The fear of death, uncertainty about the future, and the need to imagine unseen powers will dialectically sublate—not denied, but transcended—as individuals find meaning not in supernatural narratives but in their direct participation in an evolving, rational, and humane social reality. In this emancipated condition, the space of human consciousness, which quantum dialectics understands as a dynamic field shaped by both cohesive and decoherent forces, will reach a new level of dialectical coherence—a state where contradictions are not repressed or mystified but consciously engaged as engines of growth and creativity. No longer will consciousness require the symbolic imprints of divine will or metaphysical myths to organize experience, because reality itself will be understood and lived through the dialectical unity of thought and being, individual and collective, matter and mind. Religious forms will wither not because they are banned, but because their epistemic and existential functions will be rendered obsolete by a higher form of social and cognitive organization grounded in materialist understanding, scientific rationality, and human solidarity.
In the light of quantum dialectics, the ultimate disappearance of religion will not be the result of coercive suppression, but of a gradual historical process wherein its functional role is dialectically superseded by more advanced forms of social coherence rooted in materialist understanding. As society moves beyond class antagonisms and alienated labor—conditions that gave rise to religion as a symbolic mediator of existential contradictions—the cohesive functions once served by religious belief will be fulfilled by scientific, democratic, and cooperative structures embedded in everyday life. Religion, which once operated as a cognitive and emotional field to impose order on a decoherent and unpredictable world, will become increasingly irrelevant in a world where the forces shaping human life are consciously understood and collectively controlled. In quantum dialectical terms, this is not merely a negation, but a sublation. Religion will be preserved in memory and culture as a historically necessary yet transient mode of symbolic cohesion, analogous to ancient myths that once organized tribal life but were ultimately displaced by more complex systems of knowledge. Its narratives, rituals, and symbols may persist as cultural artifacts, but they will no longer function as organizing principles of reality or morality. Instead, society will operate on a higher level of dialectical coherence, where truth emerges not from revelation but from the dynamic interplay of reason, experience, and collective practice. In this sense, religion will wither away naturally, as its once-necessary role in holding fragmented consciousness together is replaced by a mature, emancipated, and scientifically grounded understanding of nature, society, and the human condition.
Religion, when examined through the lens of quantum dialectics, reveals itself as a historically evolving phenomenon shaped by the interplay of contradictory forces within both the human psyche and society. In its origin, religion functioned as an adaptive response to existential uncertainty—a symbolic mechanism for restoring cognitive and emotional cohesion in the face of decoherent stimuli such as death, natural disasters, and the unknown workings of the world. It emerged from the dialectical tension between knowledge and ignorance, offering provisional narratives to make sense of a world not yet comprehended through empirical observation or rational analysis. As human societies developed and entered class-divided modes of production, religion was transformed from a collective coping mechanism into an ideological tool wielded by ruling classes to legitimize hierarchy, justify inequality, and suppress dissent. Its function shifted from mediating external threats to managing internal contradictions, serving as a stabilizing force that disguised class antagonisms behind divine ordinances and sacred traditions. In its contemporary capitalist form, religion oscillates between comfort and control: on one hand, it offers individuals a refuge from the alienation, anxiety, and fragmentation produced by modernity; on the other, it often reinforces reactionary ideologies, fundamentalism, and mechanisms of social conformity. From a quantum dialectical standpoint, religion can thus be understood as a historically emergent field of symbolic cohesion arising from the persistent contradiction between human striving for coherence and the decoherent conditions imposed by both nature and social systems. It is neither purely false consciousness nor eternal truth, but a dialectical formation that reflects the historical limits of human understanding and collective organization—limits that are themselves subject to transformation as society moves toward higher forms of cognitive and material coherence.
From the standpoint of quantum dialectics, the final transcendence of religion is not to be achieved through moral persuasion or ideological confrontation, but as the material outcome of a dialectically reorganized society—a future social formation in which the contradictions that once gave rise to and sustained religion are no longer antagonistic in character. Religion emerged historically as a symbolic resolution to irreconcilable tensions—between nature and culture, life and death, ignorance and curiosity, individual and society—all of which were embedded in modes of production marked by alienation, hierarchy, and epistemic limitation. In a post-capitalist, classless society characterized by dialectical equilibrium—a state of dynamic, non-antagonistic interplay between cohesive and decoherent forces—these tensions would be consciously mediated through scientific, cooperative, and emancipatory institutions. In such a world, the human mind would no longer need to externalize its unresolved contradictions into metaphysical deities or divine laws, because it would exist in a state of coherence with the material structure of reality itself. Consciousness, in this context, becomes self-reflective matter—an emergent property of socialized humanity in tune with its own developmental processes. The myths and symbolic forms that once served to patch over the gaps in understanding will be rendered obsolete by a scientific worldview rooted not merely in data and technology, but in dialectical insight into the interconnectedness, processual nature, and historical movement of matter, life, and thought. Thus, religion will not be abolished in the conventional sense—it will be transcended, sublated, as part of humanity’s ongoing dialectical evolution toward a society in which meaning, purpose, and coherence arise from conscious engagement with reality, rather than mystified projections of it.
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