Marx' criticism of religion is by no means fragmentary; on the contrary, it constitutes a logical evolution from the criticism of religion to class conflicts and to the criticism of a political nation and then to the criticism of civil society. Marx examined the criticism of religion before, pointing out that the criticism of religion should not limit itself to the criticism of religion itself but instead should also extend to the secular dimension to grasp the essence of a political nation. The form of a political state hasn't eliminated religious conflicts, whose premise lies in the elimination of class conflicts. Although political emancipation confirms the content of "human rights"in a civil society, it makes "human rights" serve as the tool of "civil rights" in a political state. This upside-down phenomenon reflects the objective opposition between a political state and a civil society and also demonstrates that political emancipation does not mean the emancipation of man. The revolution of a civil society is to reconstruct it by reconstructing its property relationship.