جستجوی مقالات مرتبط با کلیدواژه "اقتصاد اثباتی" در نشریات گروه "اقتصاد"

One of the important issues in the evaluation of Islamic economics is the mechanism of incorporating values in the theories of Islamic economics. This analytical study can help Islamic economics researchers to incorporate values into their theories. The findings show that values incorporate the theories of Islamic economics in the form of epistemological and moral judgment values (ideal, behavioral, structural and policy-making judgment values). Epistemological value judgment indicates the value orientation of Islamic economics researcher in producing knowledge of Islamic economics. The most important part of the moral value judgment in Islamic economics is determining and defining the goals of the Islamic economic system, ranking the goals, and formulating economic indicators. The behavioral value judgment also indicates the standards of desirable economic behavior. The structural value judgment also suggests recommending desirable institutional structures in areas such as property rights and government intervention. Finally, the policy value-arbitration including the policies and measures to improve the performance of the economic system within the framework of the institutional structure and behavioral standards are assumed. Although moral values are assumed in theory; but then they will be judged upon value and will be the basis of value advice of economists. Therefore, the cycle of values in Islamic economic theories can be explained by distinguishing between assumptions, judgments and value advice.

Contemporary economics, despite its claim to be universal, cannot be an indisputable model for Islamic societies because it is based on capitalist values. For this reason, Islamic economists sought to theorize based on Islamic values. This article shows analytically that for the introduction of Islamic values in economic theories, a systematic approach should be taken and attention should be paid to the application of value in different sectors of the economy. The hypothesis of the article is that the entry of values in the theories of Islamic economics can be expressed by considering the distinction between economic goals and the structures that provide these goals in the normative economics sector favorable behavioral rules in the positive economics sector and policy recommendations in the prudential economics sector. In this way Islamic values first determine the goals of the Islamic economic system. Then in order to maintain the status quo or change it in order to achieve these values appropriate structures must be formed. Determining the optimal behavioral pattern of economic agents is the function of Islamic values in the positive economy sector. Finally, based on the accepted structure in normative economics and the model set in positive economics the necessary policies in political economy are prescribed and evaluated.

The goal of the positive economics is to describtion, explaining, and prediction, that is, by studying the relations between economic phenomena seeking to recognize reality as it is. In this way, the positive economy is crystallized in the form of the discovery of economic laws. In Islamic economics, we can also pursue this goal and analyze economic phenomena and community behaviors. Therefore, the main question of the current research is that the principles of the positive economic, can be deduced from the verses of the Holy Qur'an and the traditions? For this purpose, using the conceptual analysis method, all Quranic verses and narratives of some books of narrative were studied and the principles and traditions mentioned in the form of the declarative sentence and the conditional proposition (causal relation) and in the framework of economic resources, economic man and Production, distribution and consumption sectors were categorized. It is worth mentioning that in this article, only propositions were extracted that were both economical and predictable, while propositions that have only economic predicament are also widespread in Islamic sources. The achievement of the article is that economics has achieved some of these principles which have been referred to them in centuries before in religious sources and nowadays are regarded as scientific theories in the economics; Such as the principle of division of labor, the principle of time preference, the principle of risk sharing, etc. But some of the principles and traditions that have been raised in the Qur'an and the traditions are hypotheses that could open up a new window for economics and express the relation that in The economics is unknown, as is the tradition in terms of charity and economic growth, or the relationship of justice and blessing in society, as well as the relationship between usury and economic recession, and so on.

The topic of "religious science" has been one of the challenging points in the literature of religious studies in recent decades. Different theories have been put forward by Muslim scholars about its quiddity, its feasibility, its methodology and its realization. “Islamic economics”, as one of the most important examples of human religious science is no exception. Some thinkers have accepted the scientific identity of Islamic economics, while others have sought to deny it. In this paper, we analyze the feasibility of Islamic economics by using an analytical method. According to the research hypothesis, a large number of Islamic economics propositions, in addition to their doctrinal nature, have a scientific identity. These statements constitute the content of Islamic economics. According to the research findings, the feasibility of Islamic economics can be demonstrated by three reasons for the necessity of a positive economics for the realization of Islamic doctrines, the existence of descriptive economics statements in Islamic narrative sources, and the influence of Islamic doctrinal principles and basics on economic behavior.

Although the terms “school, system and science” are used extensively in the literature of Islamic economics, there is little agreement about their meaning and relationship. This paper studies these three concepts and their relationship. According to the hypothesis of the paper, the propositions of Islamic economics only include theological and scientific propositions. Based on the research findings, the Islamic economics school outlines the basic framework and strategic principles of economic activities based on Islamic teachings. Islamic economics expounds the economic facts derived from the theoretical and practical teachings of the Islamic school, and describes, explains and predicts the relationships between independent and dependent variables. However, in terms of content, the Islamic economic system and propositions of policy making in Islamic economics, have no identity independent from the school and the science of Islamic economics; rather, they are a combination of normative and scientific propositions of Islamic economics. Islamic economic policy is the result of the simultaneous use of normative and scientific Islamic economics to provide the operational means needed for the fulfillment of the economic goals of Islam. The Islamic economic system, in its general form, is like an umbrella that covers various sectors such as school, science and politics of Islamic economics.

In traditional economics, there are some disputes over the distinction between Positive and normative economics. The current paper criticizes this dichotomy with a particular view to the ideas of Shahid Sadr. Attention to Sadr's view on the connection of normative and positive economics contributes to the better understanding of the entry of values in economics. The results of the study, which is done by using an analytical approach, show that while the dual positive-normative dichotomy is different from the dual doctrinal-science dichotomy, there have some similarities. From Sadr's view point, economic science is equivalent with positive economics. Doctrinal economics looks like normative or evaluative economics in sense that it engages in evaluations on the base of justice. Doctrinal economics deviates from normative economics by addressing ideal institutional structures and policy making. Regardless of the similarities and differences of the dual dichotomies, Sadr's attention to the link between doctrinal and scientific studies contributes to the better understanding of the entry of values in positive economics. According to Sadr, scientific economic analyses are based on an institutional framework, which is supported by an economic system. Such an institutional framework causes the positive analyses to have a value flavor.

In recent decades, several books and articles have been written in the field of “economics and ethics” with different approaches; On the one hand, economists that advocate a more ethical economics have tried to bring ethics and ethical values to the economics by explaining the shortcomings of "economics without moral considerations" And on the other hand, another group of economists has not accepted the objections to the orthodox economics. A comprehensive study of the reasons for both groups makes it clear that the combination of ethics with the normative economics as well as the impact of moral values on economy is inevitable and even necessary but the reasons for intervention of the ethics in the positive economics are not convincing.

Economics has been accompanied by ethical teachings before it changes to a codified science and for a very long time after that, but gradually it has been detached from values on the pretext of separation knowledge. Capitalism theorists introduced free economy stream as the best mechanism to provide public interests, but they accepted government interference for compensating when market failure was emerged. In addition, some groups believe it is the best way to return to the ethical values. Islam put the most emphasis on clarifying human beings inherently in the beginning of emerging. This article would be studied the most notable conceptual fundamentals of Islam’s economic ethics while explaining a short history of economics and ethics relationship in the west. It would be founded that these teachings besides promoting the spiritual of human beings coordinate self-incentives and public interests at the least cost and the most effective way if it was looked at the consequences of these teachings.

This paper is a defense for intertwined relationship of economics and ethics or more specifically, of positive aspects of economics and normative ones. To show this, a detailed historical survey of the relationship from the ancient Greek up to Lionel Robbins is presented. A more attention is paid to the position of economics within the premodern structure of sciences and the map of practical sciences therein. Even after that increasing growth of the content of moral philosophy or ethics and the push for specialization gave birth to the economics, it is observed, throughout the whole classic period and the early neoclassic, that economists unanimously believe in simultaneous study of positive and normative issues in economics. The point emphasized by the author is that the impression that positive-normative distinction is based on fact-value distinction (and the well known first theorem of Hume) is against what historical study shows; furthermore it could lead us to a theoretical dead end. The fact-value distinction is a latecomer in the philosophy of social sciences; while the life of positive-normative distinction could be traced back to the ancient Greek without causing the normative concerns put away or omitted.

A glance at the history of economic thought shows that economics has grown in an ethical formwork. For long time it was considered as a branch of practical sciences. However due to many reasons including the considerable advances in natural science and the prevalence of empirical methods and positivistic methodologies in economic science economics gradually departed from ethical concerns. The first part of this article briefly reviews the link between economics and moral philosophy prior to Adam Smith including the Aristotle’s tradition in which economics was part of a wider study subject that included ethics and politics as well. This classification was valid throughout the middles ages. The second part of article discuses economics from Adam smith’s perspective. Although most of experts hold that the modern economics was founded by Smith and his seminal book” The Wealth of Nations” however, in fact this is the interpretation that the advocates of positive economics make for Smiths views whom they believe to be the founder of modern economics. Anyhow a closer and deeper look into Smith’s works suggests that his approach to economics was far different from the present definitions of economics.The third part of article, covering the period after Smith to 1900, reviews the views of Malthus, Ricardo, Stuart Mill, Marshal etc. shows that although they have largely contributed to the technical parts of economics but most of them considered economics as a science that serves ethical ends.