History of Economic Thought. Socio-economic views of Ibn Khaldun (most important)

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History of Economic Thought. Socio-economic views of Ibn Khaldun (most important)

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10. SOCIO-ECONOMIC VIEWS OF IBN KHALDUN

In the economic literature, among the most significant representatives of medieval economic thought in the East, as a rule, a prominent ideologist of the Arab states is mentioned. Ibn Khaldun (1332-1406). He lived in the North African country of the Maghreb. The state had a large fund of land and replenished the treasury with taxes.

Ibn Khaldun merit belongs interpretation of society as a collection of people, united on the basis of labor, on the basis of the production of material goods.

His life and work are connected with the Arab countries in northern Africa, where, in the spirit of the Asian mode of production, the state retained the right to own and dispose of significant land, collect burdensome taxes from the incomes of the population for the needs of the treasury. And since the early 7th century. Meccan merchant Muhammad - the first preacher of the Koran - informed the Muslim world about the new (Islamic) religious ideology, it seemed that nothing could weaken the "omnipotence" of anti-market postulates.

faith in the inviolability of class differentiation of society, i.e., in the fact that Allah gave an advantage to some people over others, as well as in the godliness of essentially barter trade, at all stages of the evolution of society from “primitiveness” to “civilization”, he tried to strengthen in the souls of all believers and Ibn Khaldun. To this end, he put forward the concept of a certain "social physics". At the same time, the latter is not devoid of individual instructive ideas and historical-economic generalizations, such as the need for an exalted attitude towards work, condemnation of stinginess, greed and wastefulness, understanding of the objective nature of progressive structural changes in economic spheres, thanks to which long-standing economic The concerns of people in agriculture and cattle breeding were supplemented by relatively new occupations in handicraft production and trade.

The transition to civilization and, accordingly, the excess production of material goods, will, according to Ibn Khaldun, repeatedly increase national wealth, and over time, each person will be able to gain greater wealth, including luxury goods, but at the same time, general social and property equality will never come and the division of society into “layers” (estates) according to property and the principle of “leadership” will never disappear.

The thinker points to the conditionality of the problem of prosperity and lack of material goods in society, primarily by the size of cities, more precisely, by the degree of their population, and makes the following findings:

1) with the growth of the city, the supply of “necessary” and “unnecessary” items increases, leading to a decrease in prices for the first and an increase in prices for the second and at the same time indicating the prosperity of the city;

2) the small population of the city is the cause of the shortage and high cost of all material goods necessary for its population;

3) the flourishing of the city (as well as society as a whole) is real in the face of declining taxes, including duties and requisitions of rulers in city markets.

Author: Tatarnikov E.A.

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