seyed hosein mirmoezi

Proving the reality and its characteristics and the possibility of knowledge about it are two necessary preliminary discussions to enter into the main topics of epistemology such as the nature, characteristics, types, limits, tools and sources of knowledge, etc. In this article, we first examine these preliminary issues in Western philosophy and then trace its extension in the philosophy of conventional economics. After that, we explain the viewpoint of Muslim philosophers and also the Qur'anic viewpoint and analyze its results in the knowledge of Islamic economics. Studies show that in the philosophy of conventional economics, the existence of economic reality outside the mind is certain and happens, and in the mainstream of economics, economic reality is considered to be material and the same as natural realities. But the views about the possibility of knowledge have evolved from the possibility of knowledge in a dogmatic way to the possibility of knowledge in a non-dogmatic way and finally to the impossibility of knowledge. From the point of view of Muslim philosophers as well as the Holy Quran, the existence of reality outside the mind and the possibility of knowing it is certain, and according to this, economic reality exists outside the mind in the four fields of religion, system, systematization, and economics, and knowledge of it is also possible. Is. Fateful realities have material and abstract dimensions and are different from natural realities. Economic realities are surrounded by rational and religious social values and mental aspects and they occur within the framework of divine traditions which are the laws of natural development. Activists are involved in the construction of economic reality and have an independent truth from social science researchers.

Consumption means the promotion of consumption and the purpose of life to be used in capitalist societies to cover the mass production of capitalism on the one hand, and on the other hand to provide more individual freedom and gain an independent identity. Hence, this phenomenon is not regarded as disingenuous but desirable and necessary for the social and economic life of societies. Many evidence suggests that other countries of the world, with different values and norms, including Iran, have chosen such a model for their socio-economic life. But from the point of view of Islamic teachings, consumerism and its dimensions and attributes can be analyzed as a new phenomenon. Therefore, in this paper, the identification of the exact characteristics of this phenomenon by descriptive-analytical method with the use of the works of Western thinkers and thinkers and then its comparison with Islamic principles, rules and teachings and, in other words, the Islamic model of consumption, is to be considered so through this comparison, to be able to provide useful implications for policy making and to bring society into a leading, dynamic, and resilient economy and culture.
The findings of the paper show that there are three different levels in several conceptual areas such as freedom, independence, social status, economic growth, environment, social justice, etc. There are serious differences between the two patterns that the Islamic model of consumption, if employed, will eliminate many of negative consequences and effects of Western consumerism, and make its alleged benefits, but also more.