But this system, which was at the same time full of a tyrannical materialistic spirit, was not established on a materialistic philosophy of life and a detailed study of it. Life in the social atmosphere of this system was separated from any relation external to the limits of material things and benefits. However, setting up this system did not assume a complete philosophical comprehension of this process of separation. I do not mean by this that the world did not have schools of the materialistic philosophy and defenders of it. Indeed, an advent of the materialistic tendency resulted from the influence of the empirical mentality that had prevailed ever since the Industrial Revolution. Its prevalence was due firstly to the intellectual spirit of doubt and confusion that was caused by the change in opinion concerning a number of notions that were considered among the clearest and most sound truths; and secondly the spirit of rebellion and anger against the alleged religion that caused thoughts and intellects to stagnate, appealed to wrong doing and power, and supported social corruption in every battle it waged against the weak and the persecutors.

These three factors helped materialism arise in many Western mentalities. All of this is true, but the capitalistic system does not center on a materialistic philosophical notion of life. This is a contradiction and a failure; for the social consideration of life is linked to the reality of life, and is not cast in a sound form unless it is established on a central basis that explicates life, its reality and its limits. The capitalistic system lacks this basis. It involves in its innermost spirit deceit and misguidance, speed and impatience, since it freezes the actual situation of life, and studies the social conditions in isolation from it. This is so, in spite of the fact that the essence of the ideological standard for the system [was] from the very beginning defined by its view of the reality of life that supplies society with social material this being the relations exchanged among people - of the method of its understanding this reality, and of discovering its secrets and values. Thus, if humankind existed on this planet due to the skill of a governing and protective power who knew of their secrets and mysterious affairs, their expressions and details of their lives, and took charge of organizing and guiding them, it is then natural that in orientation and style of living, they would submit to this creative power, since it is more discerning of their affairs, more knowledgeable of their reality and with loftier intentions, and is more moderate than they are.

Further, if this limited life is the beginning of an attempt to reach an eternal life that proceeds from this present one, is colored by its style, and has standards that depend on the degree of moderation and loftiness shown in this life, then it is natural to organize the present life in a way [befitting] to the initial stage of a life free from destruction, and to establish it on both spiritual and material principles.

Hence, the issue of faith in God and life's origin in Him is not a purely intellectual issue unrelated to life and isolated from the fields of life, nor is it something for which separate methods and rules must be enacted, while ignoring and setting aside the issue of life. Rather, it is an issue related to the mind, to the heart and to life together.

Capitalistic democracy itself offers evidence for the relation of faith to life in the idea that this system is presented on faith in the absence of an individual or a group of individuals who have attained a certain degree of infallibility with respect to their intentions, inclinations, opinions and interpretations that makes it possible to entrust them with the social affairs [of the people] and to rely on them for establishing a good life for the nation. But there is no room for this basis [of faith], nor does it make any sense, except if it is grounded in a purely materialistic philosophy that does not admit the possibility that the system proceeds from anything other than a limited human mind.

Thus, the capitalistic system is materialistic in every sense of the term. It either internalizes materialism, while lacking the courage to declare its being linked to it and based on it; or it is ignorant of the extent of the natural link between the actual and social situations of life. Due to this, capitalistic democracy is devoid of the philosophy on which every social system must rest. In a word, it is a materialistic system, even though it is not based on a dearly outlined materialistic philosophy.