نوع مقاله : مقاله پژوهشی
نویسندگان
1 دانشجوی دکتری ادبیات فارسی، دانشکده زبان و ادبیات فارسی، دانشگاه آزاد اسلامی واحد کاشان.
2 استادیار گروه زبان و ادبیات فارسی واحد کاشان، دانشگاه آزاد اسلامی، کاشان، ایران.
3 دانشیار گروه اقتصاد و مدیریت انرژی، دانشکده نفت تهران، دانشگاه صنعت نفت، تهران، ایران.
چکیده
کلیدواژه‌ها
موضوعات
عنوان مقاله [English]
نویسندگان [English]
Purpose: The final goal of this research is to achieve the economic man who builds civilization by searching for the concept of greed in the mystical text of Hadeegh Sanaei and reflection on the theory of profit maximization and economic man in the conventional economy. Considering the lack of studies in this field, the author decided to extract the concepts related to greed by studying Hadigeh Sanai and analyzing the theory of profit maximization and economic man in conventional economic schools, and also from the sub-goals of this research, it can be applied in practice with regard to the need of this time pointed out. Hadiqah Sanaei is a mystical source in which man is guided to work and effort and not to be greedy. Therefore, through these discussions and relying on the rich Iranian-Islamic literary culture, it is possible to achieve a civilization-building economic man.
Methodology: The current research discusses and investigates the economic components in Hadiqah and Masnavi Ma'ani by referring to the reading of the text and with a descriptive-analytical approach. The analysis of the findings in the present study was done qualitatively. Qualitative analysis is a systematic and step-by-step method for examining an empirical approach. Considering that qualitative analysis allows researchers to subjectively interpret the authenticity and truth of data with a scientific method, the objectivity of the results is provided by this systematic method. The method of qualitative content analysis is that in the first stage, the researcher discovers the fundamental meanings of the findings using qualitative analysis. In the second stage, he infers issues from the raw data, which sometimes leads to the design of the theory, and finally selects the cases that are associated with the research questions in a purposeful manner.
Findings: Characteristics of economic man in western literature:
1- Attention to personal negative
2- The joy of life is equal to happiness
3- Using reason as a tool to maximize material benefit
Characteristics of economic man in Islamic literature:
1- Asceticism and contentment
2- Paying attention to the destined sustenance in Quranic teachings and encouraging work and efforts to earn a halal livelihood in religious teachings.
3- Condemnation of poverty
4- Attention to fairness in economic transactions
The impact of economic man on civilization:
1- Economic behavior based on social justice is necessary for the formation of civilization
2- Economic valuation based on consumerism, originality of the individual and greed is the cause of the decline of civilization
Comparing the position of greed in the description of economic man in Western and Islamic literature Capitalism:
1- Greed and obtaining material pleasure, human motivation for work
2- The value of greed and attention to one's originality
- Greed from the point of view of Sanaei:
1- Lack of peace
2- Insatiability
3- Human error and human deception
4- Lack of realism towards the world of the hereafter and death
5- Humiliation and humiliation
6- The inability of the government due to the shedding of innocent blood due to greed and greed
7- The cause of other sins
Civilizational implications of economic man in the view of Sanaei Ghaznavi:
1- Property is a means to use the blessings of the world.
2- Encouragement to work and try to earn a halal livelihood and profitable business
3- The dislike of greed because it prevents the optimal distribution of wealth and leads to the decline of society
4- Encouraging contentment to avoid individualism, selfishness and greed
Conclusion: The Sanaei’s school of mysticism orders the earning of a halal livelihood, but rejects the attention only to personal benefit that exists in the conventional economic system. It takes into account the interests of the hereafter and the well-being of people and believes that the happiness of life will not be possible without God's help. This view is the opposite of conventional economic man. Economic man, which is created by Adam Smith's mind, not only does not help the prosperity of civilization, but also leads to its decline. The spirit of civilization does not die, and Islamic civilization will not die due to the purity of its ruling spirit. Therefore, although the Islamic civilization is not emerging today, the spirit of this civilization is eternal and can be used as a valuable asset.
What is going on in Sanaei economic man is to pay attention to strengthening the essence of human existence as a driving force in the direction of achieving worldly and hereafter happiness according to God's will.
کلیدواژه‌ها [English]
http://ensani.ir/fa/article/191802/
ایماندوست، م. (1399). بررسی جایگاه انسان اقتصادی در اقتصاد متعارف، مطالعات اقتصاد اسلامی، 13 (2)، 106-82 . https://doi.org/10.30497/ies.2021.75616
https://www.magiran.com/paper/854384/جرجانی، س. ش. (1370). التعریفات. تهران: ناصرخسرو.
https://www.noormags.ir/view/fa/articlepage/21508/
خمینی، س. ر. (1381). تحریر الوسیله، قم: مؤسسه مطبوعات دارالعلم.
https://civilica.com/doc/1569959/غزالی، ا. (1386). کیمیای سعادت. تهران: پیمان.
https://www.sid.ir/paper/503456/واعظ‌زاده خراسانی، م. (۱۳۸۸). فقه لغه القرآن و سر بلاغته. آستان قدس رضوی: بنیاد پژوهش‌های اسلامی.
http://ensani.ir/fa/article/359137/ [In Persian].Ghazali, A. (2017). Kimiaye Saadat. Tehran: Peyman publication
[In Persian].
https://www.sid.ir/paper/503456/ [In Persian].
[In Persian].
[In Persian].
https://doi.org/10.30497/ies.2021.75616 [In Persian]
https://cir.ihu.ac.ir/article_208287.html [In Persian].
[In Persian].
Khalili Tirtashi, N. (2004). Ibn Khaldun and the science of Imran. Quarterly of Knowledge, 80, 29-35https://www.noormags.ir/view/fa/articlepage/21508/ [In Persian].
[In Persian].
[In Persian].Naraghi, M. M. (1794). Jame Al-Saadat. Beirut: Al-A`lami Press
[In Persian].------------ (1982). Meraj al-Saadeh. Tehran: Rashidi. [In Persian].
https://civilica.com/doc/1569959/ [In Persian].Sanaie, M. (2004). Hadiqa al-Haqiqah and Shari'ah al-Tariqah. Corrected by Taghi Modares Razavi. M, Tehran: University Publishing Center.
[In Persian].Seyyed Razi, M. (1993). Nahj al-Balagha. Qom: Dar al-Hijrah [In Persian].
[In Persian].Tofler, A., and Tofler, H. (2006). Creating a new civilization: the politics of the third wave. Ja`fary. M.H,. Tehran: Elm Publication [In Persian]
)