Kanunların çokluğu ve hukuki sistemin karmaşıklığı genel olarak toplumda "bir şeyin çürük" olduğunun ve yeni kanun yapmak yerine insanları terbiye etme gereği­nin işaretidir. Toplumun bozulmuşluğu belli bir sınırı geçtiği vakit kanunlar yetersiz (güçsüz) kalırlar. Onlar ya çürük yargı erkinin eline geçer veya bozuk toplumun gizli veya açık aldatmacasının aleti olurlar.

Zar čovjekovo poricanje Boga nije ponekad kapriciozno? Ograničenost savremenog čovjeka najviše se ogleda u njegovom uvjerenju da mu je sve jasno. Njegova mudrost je zbir njegovog znanja i ogromne količine neznanja koje on ne primjećuje, koje on, bolje rečeno, prihvata kao znanje. I pred licem najveće tajne on se ponaša samouvjereno i uobraženo. On ne vidi zagonetku i upravo u tome se očituje kolosalna mjera njegovog neznanja i predrasuda.

Uostalom, smisao sve umjetnosti, filozofije, religije upravo je to skretanje čovjekove pažnje na zagonetke, na tajne, na pitanja; to je buđenje naše svijesti, često možda ka nekom znanju i poznavanju, nego pretvaranju našeg neznanja kojeg nismo svjesni u neznanje kojeg smo svjesni.

We have no rational evidence that there exist another world, but we have a clear feeling that man does not exist only to produce and to consume. Scientists or thinkers who try to discover the truth cannot find that higher life by thinking alone, but their own life, spent in search for the truth and neglecting the physical living, is just that higher form of human existence.

Marxism rejected the family and the state, but in practice it kept these institutions. Every pure religion disapproved of man's worrying about this world, but as the ideology of living people, it accepted the struggle for social justice and a better world. Marxism has had to accept some degree of individual freedom and religion some use of force. It is obvious in real life that man cannot live according to a consistent philosophy.

The question is whether they can find a way out and remain what they are. To adapt themselves to real life, they borrow from each other. Christianity , which has become a church, began to talk about work, wealth, power, education, science, marriage, laws, social justice, and so forth. And materialism , on the other hand, which became socialism or an order, a state, speaks about humanism , morality, art, creation, justice, responsibility, freedom and so forth.

Islam's middle position can be recognized by the fact that Islam has always been attacked from the two opposite directions: from the side of religion, that is too natural, actual, and tuned to the world; and from the side of science that it contains religious and mystical elements. There is only one Islam, but like man, it has both soul and body.

We have no rational evidence that there exits another world, but we have a clear feeling that man does not exist only to produce and to consume.

Scientists or thinkers who try to discover the truth cannot find that higher life by thinking alone, but their own life, spent in search for the truth and neglecting the physical living, is just that higher form of human existence.