The economic crisis within the European Union also involves a crisis of democracy. On the one side the austerity-politics of the Troika limits the influence of democratic procedures. On the other side new forms of soc...The economic crisis within the European Union also involves a crisis of democracy. On the one side the austerity-politics of the Troika limits the influence of democratic procedures. On the other side new forms of social protests rise in which social actors struggle for an extension of the democratic public： the resistance against evictions the self-organization of medical care, the occupation of public places etc. realized new forms of social cooperation, discussion and decision-making processes. On this background a reference to John Deweys theory of the democratic public seems to be helpful to reconstruct and to orient these conflicts and the claims raised in them. According to Dewey the normative criteria which we use if we evaluate actions or common institutions are a part of the social process and insofar a process themselves. These criteria have to be reflected and reformulated in new situations in which new social problems and conflicts occur. The democratic public is in this conception the realm in which a common elucidation of problematic social consequences of the existing institutions takes place and in which proposals for the overcoming of these consequences are formulated. Therefore it reconstructs the central norms embedded within the social institutions, it shows how collective actions guided by these norms leads to problematic social consequences. This is then the background for a critical reflection on, and a reformulation of the guiding norms of these institutions. To realize such a form of collective self-determination the democratic public can not be reduced to a separate political sphere, rather it has to be extended to all forms of social cooperation especially the economy.展开更多
Trading and business in Islam has been identified as the second best profession after agriculture and Prophet Muhammad （PBUH） himself has been engaged in trading. The Islamic theory of market aims to provide optimiz...Trading and business in Islam has been identified as the second best profession after agriculture and Prophet Muhammad （PBUH） himself has been engaged in trading. The Islamic theory of market aims to provide optimization of returns and satisfaction for all stakeholders. It also seeks to make ＂free market＂ an instrument of promoting equity and social justice for the welfare of society. It combines tenants from the free market model as well as those in command market economy. Islamic economics identifies certain functional parameters for the efficient functioning of the market to achieve the optimization of returns and social welfare like absence of middle men, prohibition of hoarding, mode of finance free from interest and usury, taxation and other wealth redistribution instruments like Zakat and Khums, asset-based and risk-sharing partnerships and stakes, etc.. It essentially creates conditions for proper functioning of a competitive market as an instrument of economic progress and social equity. In Islamic economics, the role accorded to the state is to ensure that institutions are set up and vigilance officers are appointed which create the specified condition for the proper and fair functioning of the market and hence preventing what is identified as ＂market failure＂. The role of the state is to improve the functioning of the market as opposed to that of systematic intervention. This paper tries to examine the Islamic notions of ＂free market＂ in the traditional sources like Qur＇an, Hadees, the early texts of Islamic Jurisprudence, and contemporary writings on Islamic economic system and to make a comparative analysis with theories of market in capitalist and socialist frameworks. The paper will examine the extent to which Islamic notions of free market offer an alternative model to resolve the problems of growth, inequity, and risk management.展开更多
文摘The economic crisis within the European Union also involves a crisis of democracy. On the one side the austerity-politics of the Troika limits the influence of democratic procedures. On the other side new forms of social protests rise in which social actors struggle for an extension of the democratic public： the resistance against evictions the self-organization of medical care, the occupation of public places etc. realized new forms of social cooperation, discussion and decision-making processes. On this background a reference to John Deweys theory of the democratic public seems to be helpful to reconstruct and to orient these conflicts and the claims raised in them. According to Dewey the normative criteria which we use if we evaluate actions or common institutions are a part of the social process and insofar a process themselves. These criteria have to be reflected and reformulated in new situations in which new social problems and conflicts occur. The democratic public is in this conception the realm in which a common elucidation of problematic social consequences of the existing institutions takes place and in which proposals for the overcoming of these consequences are formulated. Therefore it reconstructs the central norms embedded within the social institutions, it shows how collective actions guided by these norms leads to problematic social consequences. This is then the background for a critical reflection on, and a reformulation of the guiding norms of these institutions. To realize such a form of collective self-determination the democratic public can not be reduced to a separate political sphere, rather it has to be extended to all forms of social cooperation especially the economy.
文摘Trading and business in Islam has been identified as the second best profession after agriculture and Prophet Muhammad （PBUH） himself has been engaged in trading. The Islamic theory of market aims to provide optimization of returns and satisfaction for all stakeholders. It also seeks to make ＂free market＂ an instrument of promoting equity and social justice for the welfare of society. It combines tenants from the free market model as well as those in command market economy. Islamic economics identifies certain functional parameters for the efficient functioning of the market to achieve the optimization of returns and social welfare like absence of middle men, prohibition of hoarding, mode of finance free from interest and usury, taxation and other wealth redistribution instruments like Zakat and Khums, asset-based and risk-sharing partnerships and stakes, etc.. It essentially creates conditions for proper functioning of a competitive market as an instrument of economic progress and social equity. In Islamic economics, the role accorded to the state is to ensure that institutions are set up and vigilance officers are appointed which create the specified condition for the proper and fair functioning of the market and hence preventing what is identified as ＂market failure＂. The role of the state is to improve the functioning of the market as opposed to that of systematic intervention. This paper tries to examine the Islamic notions of ＂free market＂ in the traditional sources like Qur＇an, Hadees, the early texts of Islamic Jurisprudence, and contemporary writings on Islamic economic system and to make a comparative analysis with theories of market in capitalist and socialist frameworks. The paper will examine the extent to which Islamic notions of free market offer an alternative model to resolve the problems of growth, inequity, and risk management.
