This paper challenges the traditional focus of religious studies on institutional religion, arguing that this approach overlooks the pervasive influence of folk religion in shaping the cultural and religious landscape of China. The authors introduce the concept of the "life-world," borrowing from Husserl's phenomenology, to highlight the experiential and non-institutional nature of folk religious practices. They posit that understanding folk religion as an integral part of the lived experiences of the Chinese people is crucial for comprehending the complexities of Chinese religious life. The paper's central argument is that a focus on institutional religion alone leads to a distorted and stigmatizing view of folk beliefs, neglecting their significant role in social cohesion and cultural expression. This introduction sets the stage for a deeper exploration of the revival of folk religion in contemporary China and its implications for the re-evaluation of existing religious categories.

The paper reviews existing literature on folk religion, highlighting the limitations of previous approaches that primarily focus on institutionalized religion. It critiques functionalist interpretations of folk religion, arguing that they often fail to capture the dynamic interplay between folk and elite cultures. The authors discuss the concept of the "life-world" as articulated by Husserl and its subsequent development by scholars like Habermas. They examine how Husserl's concept of the "life-world" – characterized by its pre-scientific, subjective, and holistic nature – can be used to understand the fundamental status of folk religion. The review also considers critiques of Husserl's theory, especially concerning the issue of intersubjectivity and its limitations in addressing the historical and practical dimensions of the life-world. Further, it examines the Religious Market Theory and its implications for the understanding of folk religion in China, contrasting it with the observed revival of folk beliefs in contemporary China. Finally, the literature review points to the need for a new paradigm to analyze Chinese religious practice, moving beyond monotheistic models and considering the complexity of religious pluralism in China.

The methodology employed in this paper is primarily a theoretical analysis drawing upon philosophical concepts and existing scholarly literature on religion, sociology, and anthropology. The authors synthesize various theoretical frameworks to examine the concept of folk religion and its significance in contemporary China. They analyze the philosophical underpinnings of the "life-world" concept from Husserl and Habermas to understand the non-institutional and experiential nature of folk religious practices. The paper utilizes a comparative approach, juxtaposing the concept of the "life-world" with existing models of religious categorization and analysis. It draws on both Western and Chinese scholarly perspectives to provide a nuanced understanding of the complexities of Chinese religious life. The authors review existing quantitative and qualitative data on religious practices in China to support their claims about the prevalence and significance of folk religion. Historical analysis plays a crucial role in tracing the development of folk religion in China and highlighting its changing relationship with institutional religion, the state, and scientific discourse. The authors analyze the impact of modernization, secularization, and religious policies on the prevalence and perception of folk religion. This interdisciplinary approach allows them to present a comprehensive and nuanced picture of the subject matter.

The paper's key findings center on the significant role and revival of folk religion in contemporary China, challenging traditional religious categorization. First, it reveals the inadequacy of solely focusing on institutional religion when analyzing the Chinese religious landscape, demonstrating that folk religion constitutes a significant aspect of the lived "life-world" for a majority of Chinese citizens. Second, it emphasizes the practical and pragmatic nature of folk religious beliefs and practices, highlighting their relevance to everyday life and the pursuit of tangible benefits. Third, it demonstrates that the current categorical system of religious studies struggles to capture the unique characteristics of folk religion, indicating a need for a more inclusive and nuanced approach to religious categorization. Fourth, it highlights the historical evolution of the concept of folk religion itself, noting its development alongside the influence of Western religious and scientific discourses. Fifth, the paper shows how the revival of folk religion in contemporary China has contributed to the renewal of religious categories, promoting social integration and cultural diversity. Sixth, the paper argues that the syncretic nature of folk religion facilitates communication and interaction between different religious and cultural traditions. Seventh, the paper demonstrates how folk religion navigates the tension between the sacred and the secular, often blending both within everyday life practices. Finally, the paper underscores the need for a more pluralist understanding of religion, moving beyond Eurocentric models and acknowledging the unique features of Chinese religious experience.

The findings of this paper offer a significant contribution to the understanding of religion in China. The emphasis on the "life-world" approach allows for a more inclusive and nuanced understanding of religious practices, moving beyond the limitations of existing categories and models. The paper's findings challenge the assumption that modernization and secularization necessarily lead to the decline of folk religion. Instead, it suggests that folk religion persists and even thrives by adapting to changing social and political contexts, demonstrating resilience and continuing relevance. The discussion further highlights the importance of considering the interplay between elite and folk cultures in understanding religious change in China. The paper's emphasis on the pragmatic and utilitarian aspects of folk religion is particularly noteworthy, offering a counterpoint to theories that primarily emphasize the ideological or symbolic dimensions of religion. The paper's call for a more pluralist and post-Eurocentric approach to the study of religion is essential for overcoming the limitations of existing frameworks and promoting a more accurate understanding of diverse religious expressions.

This paper significantly contributes to the study of religion in China by emphasizing the critical role of folk religion within the "life-world." It challenges existing religious categories and proposes a more inclusive framework that accommodates the unique characteristics of Chinese folk religious practices. Future research should further explore the dynamic interplay between folk religion, institutional religion, and state policies, paying attention to the diverse expressions of folk religiosity across different regions and social groups. Further investigation into the social functions of folk religion and its capacity for social integration would be valuable. A comparative study across different cultural contexts could also illuminate the universality and particularity of the "life-world" approach to the study of religion.

While the paper offers a compelling argument for the significance of folk religion in China, some limitations should be acknowledged. The reliance on existing literature and theoretical frameworks may limit the generalizability of the findings to specific contexts and may not fully capture the diversity of folk religious practices across China's varied regions and communities. The theoretical focus could benefit from further empirical validation through extensive fieldwork and case studies. The paper primarily adopts a theoretical lens, and future research incorporating quantitative data and detailed ethnographic studies would strengthen the analysis.