جستجوی مقالات مرتبط با کلیدواژه « economic theory » در نشریات گروه « علوم انسانی »

It is very important to have a relatively clear and formalized idea of the dynamics of orderliness and national security from an economic point of view(in the analytical sphere of economics) using expressive and useful symbols in order to avoid confusion. In addition, an Irregular and unmethodical(untheorized) economical study of the phenomena related to public order\arrangement and national security causes confusion in opinions and incoherence in planning and hesitation in action and waste of resources and finally, the emergence of results and consequences inconsistent with the goals. The present article is a very condensed extract from a research and theoretical report in the field of economics of national orderliness and security of the Islamic Republic of Iran. In the aforementioned research, it has been tried to represent the dynamic abstracted reality of orderliness  and security from an economic point of view in the form of a theory with a methodical and scientific approach. For this purpose, first, the scientific literature and concepts related to scientific theory and theorizing, national order and security were reviewed, and then the practical concepts needed in the process of theorizing, in the field of "nature and analytical tools of economics" and "national orderliness" and "national security" have been deduced and reported. This scientific literature and concepts include the achievements of creative thinking of experts and teachings derived from Quranic culture, especially considering some concepts of the semantic networks. The basic theory of Moghavematy Economy has been used as the main foundation for theorizing.

How can we have a better understanding of the content of the economic thought of Islam or Muslims in the past or present and achieve a better explanation of these economic thoughts? Economic belief, economic ethics and economic jurisprudence are considered as pillars in Islamic economic thought. In this article, while briefly describing these three fields, their six dealings are identified and the effects of each of them on the other are theorized in the core of the realities of the individual, society and government. The multiplicity of subjects in each of the three theories and the six dealings (concepts), within the three forms of Islam of Truth, Realizing Islam in the view of scholars and Realizing Islam (Realized Islam) in the practice of Muslims and Realizing Islam (Realized Islam) in the practice of statesmen has led to the present theoretical inquiry to explain thought and be flexible in producing ideas. The critical and liberating aspect of it is in the power of putting distance between the current situation of Muslims and the desired situation of Islam. In this way, identifying the desirable and ideal peaks (degrees) in Islam of Truth and noumenal (essential) religion, remains a kind of construction of “pure concepts” that help us in research studies and beyond that, helps in executive policy-making and designing the desired economic system, so that the researcher or policy-maker knows what to look for in each knowledge theory and the six dealings (concepts)? And what influences and be affected can be expected?

Conventional approach considers explicitly a concrete and precise concept for ‘theory’ insofar as you think all economists look at the clear concept. In order to evaluating this approach, we survey concept of ‘theory’ in historical and analytical perspectives.
In this philosophical analytical article after historical survey around modality of ‘Theory’ appear among Renaissance economists, we follow the possibility of founding the coherent characteristics for Economic Theory. Then we referred our results to Sadr’s points of view. It is rejected that: economists have a consensus about nature of theory and there is a specific and clear definition for this word.
But we can extract some nonconsensus characteristics that can show some dimensions of economic theory. Based on Methodological Individualism and Methodological Partialism, Independence of Theory from Method and From theorist (be Scientific, realistic and explanatory), based on unique analytical factor, possibility of independence of knowledge disciplines and theory specialization, mathematical logic governance on theories and empirical method governance on theories are basic affaires of Economic theories that Sadr criticize all of them.

The consistency of any science depends on its expressed theories. In principle, one cannot find a science without a theory. However, so far no definite agreed-upon definition of the theory is provided. The analysis of the nature of the theory in any science is part of the methodology of that science, and its importance is that, in the new sciences, such as Islamic economics, it is necessary, along with the growth of science, to pursue methodological debates to prevent the diversion of that science. Using analytical-descriptive method, this paper seeks to analyze the nature of economic theory in the current economy Islamic economics and its characteristics. In addition, this paper discusses the given definitions for the theory, its function and scope as well as the features of theory in Islamic economics. Findings show that, theorizing economics involves school, system, and economic analysis. The theory can be either normative or prescriptive, also some functions such as description, explanation, forecasting, and guidance.

In the arena of Economic thought, there has always been some intellectual confrontation between the two major economic schools, i.e. Institutionalism and Neoclassical economics. This challenge has taken place at different levels; ranging from the most fundamental levels which are principles of ontology and epistemology to higher levels of policy implications. This article is an attempt to address some of the aspects of this debate and the challenges created by it.Neoclassical advocates claim that institutionalism suffers from lack of theory. Indeed, they try to nullify institutionalism as non-scientific school. But, suddenly these questions arise that "what is science, and what can be considered as science at all?" "Is neoclassical economics science and institutional economics not?" These questions are among the issues which are addressed in this article. It will be shown in this article that institutionalism has an important core of economic theories that turns it to a powerful paradigm. But, in order to understand this, we have to go beyond what is considered theory in neoclassical school. Furthermore we will go through other claims that these two schools hold against each other and address some of them such as realism, scope and precision of theory, and solidarity of paradigm. We will show that in some of these areas such as perception of reality and realism, the difference between these two schools of thought is essential.

Some Muslim economists who try to reconstruct the utilitarianism function for Muslims behavior by adding the variables and parameters which are confirmed by Islam criticize the dominance of utilitarianism on the demand part of economy in the ordinary sense. The proposition of this approach poses the question that whether or not the problem of utilitarianism can be solved by extending its scope. Using an analytical method, the present paper discusses the idea that the values laid in the function of neoclassic utilitarianism are mutually exclusive with value principles of Islam. As a result, any attempt to put Islamic principles in the aforementioned function will be futile. In order to expound this supposition, the author reviews the idea held by scholars about theological utilitarian, which is a combination of utilitarianism and religious values. The research findings show that, first, the parameters and variables sought by the Muslim thinkers were sought by the first generation of scholars who adhere to utilitarianism, (that is, theological utilitarian scholars). Second, the aforementioned values can at best present an image of the values which are compatible with "the theory of Divine Command", whereas we all know that there is a contradiction between the values proposed by Islam and those emphasized by Divine Command.