Kanuni ya uhaba wa jamaa huanzisha uhusiano kati ya mahitaji na matamanio ya watu upande mmoja, na njia zinazohitajika kukidhi mahitaji na matamanio hayo upande wa pili. Kanuni ya uhaba inasisitiza kwamba mwanadamu ana mahitaji fulani, ambayo yanahitaji kutimizwa, na lazima kuwepo na njia za kukidhi mahitaji hayo ili mwanadamu aweze kuishi. Mahitaji yanayotambuliwa na ubepari ni yale ya kimwili, kama vile hitaji la chakula, mavazi, dawa, elimu na usalama. Mahitaji na thamani za kimaadili kama vile fahari, heshima, na wajibu wa kijamii, au mahitaji ya kiroho kama vile kutakasa mapenzi ya Mungu, hayatambuliwi na mfumo wa kibepari. Mahitaji yasiyo ya kimwili yanapuuzwa na hayana nafasi katika masomo ya kiuchumi. Milton Friedman anathibitisha mtazamo huu anaposema, "Kutengeneza fedha ndiyo wajibu pekee wa kijamii wa taasisi ya kiuchumi"37.

The relative scarcity principle establishes a relation between the needs and the desires of people on one hand and the means necessary to satisfy these needs and desires on the other hand. The scarcity principle asserts that man has certain needs, which require satisfaction, and there must be some means to satisfy these needs in order for man to survive. The needs recognized by capitalism are the materialistic ones, such as the need for food, clothing, medicine, education, and security. The moral needs and values such as pride, honour, and social responsibility, or spiritual needs such as the sanctification of God’s will, are not acknowledged by the capitalist system. Nonmaterialistic needs are disregarded and have no place in the economic studies. Milton Friedman confirms this view when he says, “Making money is the only social responsibility for an economic entity”37.

Uhusiano kati ya bidhaa na huduma kwa upande mmoja na mahitaji kwa upande mwingine ni wa moja kwa moja. Bidhaa na huduma zina ndani yake manufaa fulani. Manufaa ndiyo yanayofanya kitu kuwa na thamani ya kutamanika; kwa sababu manufaa yaliyomo katika bidhaa ndiyo yanayoiwezesha bidhaa hiyo kutosheleza hitaji la binadamu. Kwa hiyo, bidhaa (chochote) inachukuliwa kuwa yenye manufaa kwa mtazamo wa kiuchumi ikiwa watu fulani wana hamu ya bidhaa hiyo, kwa sababu inatosheleza baadhi ya mahitaji yao. Bidhaa yenye manufaa ya kiuchumi inaweza kuwa ya lazima au ya ziada, yenye faida au yenye madhara. Kigezo pekee cha bidhaa au huduma kuwa na thamani ya kiuchumi ni manufaa yaliyomo ndani ya bidhaa au huduma hiyo yanayoiwezesha kutosheleza hitaji moja au zaidi la kimwili la binadamu. Hivyo, divai, tumbaku, dawa za kulevya, silaha, na tufaha vinachukuliwa kuwa vina manufaa kwa sababu kuna watu wanavitamani. Hisa, bidhaa za kifedha za hati miliki (derivatives), riba (riba/usury) pia ni vya manufaa mradi tu kuna mtu atakayenufaika kwa kuvitumia. Magari ya umeme yana manufaa makubwa kwa jamii kwa upande wa kuokoa nishati na urafiki kwa mazingira. Hata hivyo, manufaa ya kiuchumi ya bidhaa hizi ni madogo sana ikilinganishwa na manufaa ya kiuchumi ya magari yanayotumia petroli; kwa hiyo, magari ya umeme yanaweza kuwa na uwezekano wa kiuchumi pale tu bei ya mafuta itakapopanda sana.

The relationship between commodities and services on one hand and the needs on the other hand is straightforward. Commodities and services embody within them certain benefits. The benefit is what makes something desirable; because the benefit inherent in a product is what enables that product to satisfy a human need. Therefore, a product (anything) is considered beneficial from the economic perspective if some people have a desire for the product, because it satisfies some of their needs. An economically beneficial product can be essential or marginal, useful or harmful. The only criterion for a commodity or service to have an economic value is the benefit embedded within the commodity or service which enables them to satisfy one or more of the human materialistic needs. Thus wine, tobacco, drugs, guns, and apples are considered to be beneficial because there are people who desire them. Stocks, derivatives, interest (usury) are also beneficial as long as there is someone who would benefit from their use. Electric cars carry great benefits to the society in terms of energy saving and environment friendliness. However, the economic benefit of these products is far less than the economic benefit of petroleum-based vehicles; hence, electric cars may become economically feasible only when the price of oil soars so high.

Mfanyabiashara wa kibepari hutazama njia za kukidhi mahitaji, yaani bidhaa na huduma, kwa mtazamo kwamba zinatosheleza hitaji, bila kuzingatia kipengele kingine chochote. Ubepari unaiona divai kuwa bidhaa yenye manufaa na thamani ya kiuchumi kwa sababu inatosheleza mahitaji ya baadhi ya watu. Mtengenezaji wa divai anachukuliwa kuwa mtu anayetoa huduma yenye thamani ya kiuchumi kwa sababu anatosheleza mahitaji ya baadhi ya watu.

The capitalist looks at the means of satisfaction, that is, the commodities and services, from the viewpoint that they satisfy a need, without taking any other factor into consideration. Capitalism considers wine a beneficial product with economic value because it satisfies the needs of some people. The winemaker is perceived as one who provides a service with an economic value because he satisfies the need of some people.

Ubepari, kwa maana yake yenyewe, haujishughulishi na asili ya jamii, bali na rasilimali za kiuchumi za kimaada (bidhaa na huduma za kiuchumi), kama njia ya kukidhi mahitaji ya kimaada ya binadamu. Mtazamo huu kwa msingi wake unaeleza kazi kuu ya mfumo wa kiuchumi wa kibepari: kutoa bidhaa na huduma ili kukidhi mahitaji ya binadamu, bila kujali jambo lolote jingine. Kumbuka kwamba kipengele cha kimaadili hakipo katika msingi wa ubepari.

Capitalism, as such, does not concern itself with the nature of society, but rather with the economic material resources (economic commodities and services), as means of satisfying human materialistic needs. This view in essence defines the primary function of the capitalist economic system: supply commodities and services to satisfy man’s needs, irrespective of any other consideration. Note that the moral factor is absent from the core foundation of capitalism.

Ubepari unaamini kwamba bidhaa na huduma zina kikomo ikilinganishwa na mahitaji ya binadamu. Mahitaji ya binadamu yanadhaniwa kuwa hayana kikomo na yanaongezeka kila wakati. Ubepari pia unaamini kwamba, mbali na mahitaji ya msingi na ya kwanza ambayo lazima yatimizwe, kuna mahitaji na matamanio mengine yasiyo ya lazima ambayo huendelea kuongezeka mtu anapopiga hatua kuelekea kiwango cha juu zaidi cha ukaaji wa mijini. Kutimiza mahitaji yote haya yanayoendelea kuzidi na kuongezeka ni lengo ambalo haliwezi kutimizwa kikamilifu, bila kujali ni bidhaa na huduma kiasi gani zinazozalishwa. Kwa maneno mengine, bidhaa na huduma daima zitakuwa adimu ikilinganishwa na mahitaji yanayozihitaji bidhaa na huduma hizo.

Capitalism believes that the commodities and services are limited relative to the human needs. The human needs are thought to be unlimited and constantly growing. Capitalism also believes that besides the basic and primary needs, which must be satisfied, there are other non-essential needs and desires which continue to increase as man proceeds to a higher level of urbanization. Satisfying all these needs which continue to multiply and increase is a goal that cannot be completely fulfilled, no matter how much commodities and services are produced. In other words, the commodities and services will always be scarce relative to the needs which require these commodities and services.

Kanuni hii ndiyo msingi wa kufafanua lengo kuu la uchumi wa kisiasa wa kibepari, na inaeleza tatizo kuu ambalo ubepari unalishughulikia. Hasa, tatizo hili linafafanuliwa kwa swali lifuatalo: je, tunawezaje kukidhi mahitaji ya binadamu yanayoongezeka kila wakati kwa kutumia rasilimali na njia za kukidhi mahitaji ambazo hazitoshi? Hii ndiyo kiini cha kanuni ya "uhaba wa jamaa wa bidhaa" (34, 35). Uhaba wa njia za kutimiza malengo yenye umuhimu tofauti ni hali karibu ya kila mahali katika tabia ya binadamu46.

This principle provides the basis for defining the main objective of the capitalist political economy and it formulates the main problem addressed by capitalism. In particular, this problem is defined by the following question: how to satisfy ever-growing human needs using insufficient resources and means of satisfaction? This is the essence of the principle of “relative scarcity of products” (34, 35). Scarcity of means to satisfy ends of varying importance is an almost ubiquitous condition of human behavior46.

Kwa mtazamo huu, jamii inakabiliwa na tatizo la kiuchumi, ambalo ni uhaba wa jamaa wa bidhaa na huduma. Matokeo yasiyoepukika ya uhaba huu ni kwamba baadhi ya mahitaji hutoshelezwa kwa sehemu au hayatoshelezwi kabisa. Ikiwa njia ni chache, haziwezi kufikia yote, na kulingana na uchache wa njia na umuhimu wao wa jamaa, kufikiwa kwa baadhi ya malengo lazima kuachwa46. Katika hali hii, ni muhimu kwa wanajamii kukubaliana juu ya kanuni zitakazoamua ni mahitaji yapi yatatoshelezwa na ni yapi yatanyimwa. Kwa maneno mengine, ni muhimu kuweka kanuni inayoamua namna ya kugawa rasilimali chache kwa mahitaji yasiyo na kikomo. Kanuni hizi zinafafanuliwa zaidi na kanuni nyingine mbili, yaani, thamani ya bidhaa na utaratibu wa bei.

From this perspective, the society faces an economic problem, which is the relative shortage of commodities and services. The inevitable result of this shortage is that some needs are either partially satisfied or not satisfied at all. If the means are scarce, they cannot all be achieved, and according to the scarcity of means and their relative importance, the achievement of some ends has to be relinquished46. In this case, it is necessary that the members of society agree on rules that decide which needs have to be satisfied and which needs are to be deprived. In other words, it is necessary to set a rule that decides the manner of distributing the limited resources over the unlimited needs. These rules are further defined by the other two principles, namely, the value of the product and the price mechanism.

Kumbuka kwamba tatizo kuu ambalo ubepari unalishughulikia ni mahitaji na rasilimali kwa ujumla, na si mahitaji mahususi ya mtu au binadamu. Tatizo ni kuweka rasilimali zipatikane ili kukidhi mahitaji, lakini si lazima mahitaji ya John au Hasan. Suluhisho la asili na rahisi kwa tatizo hili ni kufikia kiwango cha juu zaidi cha uzalishaji, ili kutoa kiwango cha juu zaidi cha bidhaa na huduma kwa taifa zima. Hii haimaanishi kwamba rasilimali zinatolewa kwa watu binafsi kama hivyo.

Note that the main problem addressed by capitalism is the needs and resources in general and not the specific needs of a man or human. The problem is to make resources available to satisfy the needs, but not necessarily the needs of John or Hasan. The natural and straightforward solution for this problem is to achieve the highest level of production, in order to supply the highest level of goods and services to the nation as a whole. This does not mean the supply of resources to individuals per se.

Tatizo la kusambaza bidhaa na huduma linahusiana kwa karibu na tatizo la uzalishaji. Lengo la tafiti na utafiti wa kiuchumi ni kuongeza upatikanaji wa bidhaa na huduma zinazotumiwa na jamii. Chini ya ubepari, viashiria vya afya ya kiuchumi ni pato la ndani la taifa (GDP) na pato la taifa (GNP), pamoja na fahirisi za soko la hisa, ambavyo hupima kiwango cha uzalishaji katika jamii. Hivyo, tatizo la kuongeza uzalishaji wa taifa ni mojawapo ya tafiti muhimu zaidi zinazohusiana na tatizo la kiuchumi chini ya ubepari: "uhaba wa bidhaa na huduma kulingana na mahitaji." Kwa kifupi, uhaba wa jamaa ndio unaofafanua tatizo na kuamua suluhisho. Mahitaji na matamanio yanaongezeka. Rasilimali hazitoshi. Zalisha zaidi na zaidi za rasilimali. Hii ndiyo suluhisho la matatizo ya kiuchumi ya jamii, ikiwa ni pamoja na tatizo la umaskini na kunyimwa. Kanuni ya uhaba wa jamaa ina kasoro kadhaa, ambazo bila shaka zitasababisha makosa makubwa katika jamii zinazoishi chini ya ubepari na zinaweza hatimaye kusababisha kuanguka kwa mfumo huo.

The problem of distributing the goods and services is closely connected to the problem of production. The objective of economic studies and research is to increase the supply of goods and services which are consumed by the society. Under capitalism, the economic health indicators include the gross domestic or national product (GDP, GNP) and stock market indexes which measure the rate of production in a society. Thus the problem of increasing the national production is one of the most important studies related to the economic problem under capitalism: “the scarcity of the commodities and services in relation to the needs.” In short, the relative scarcity defines the problem and dictates the solution. Needs and desires are growing. Resources are not sufficient. Produce more and more of the resources. This is the solution to the economic problems of the society including the problem of poverty and deprivation. The principle of relative scarcity has several defects, which are bound to cause serious errors in the societies living under capitalism and could eventually cause the collapse of the system.

Lengo kuu la mfumo wa kiuchumi wa kibepari ni kuongeza utajiri wa nchi kwa ujumla, na unajitahidi kulifikia hilo kupitia kiwango cha juu kabisa kinachowezekana cha uzalishaji. Hili ni matokeo ya moja kwa moja ya nadharia ya "uhaba wa jamaa wa bidhaa." Ili kufidia upungufu wa bidhaa, inahitajika kuongeza uzalishaji wa bidhaa (vitu na huduma) kadiri iwezekanavyo. Kiwango cha juu zaidi cha kukidhi mahitaji ya watu hupatikana kwa kuongeza pato la taifa, au jumla ya mapato ya taifa. Hili hufikiwa kwa kuinua kiwango cha uzalishaji nchini, na kwa kuwawezesha watu binafsi kupata utajiri kwa kuwaacha huru kufanya kazi na kuzalisha. Lengo la uchumi si kukidhi mahitaji ya watu binafsi au kuwezesha kukidhiwa kwa kila mtu katika jamii; badala yake, ubepari unalenga kukidhi mahitaji ya jamii nzima kwa kuinua kiwango cha uzalishaji na kuongeza mapato ya taifa la nchi. Usambazaji wa mapato miongoni mwa wanajamii hutokea kwa njia ya uhuru wa kumiliki na uhuru wa kufanya kazi, na kwa manufaa ya "utaratibu wa bei." Huachwa kwa watu binafsi kupata utajiri wowote wanaoweza kuupata kutoka jumla ya utajiri wa taifa. Kila mtu hujitahidi kupata sehemu yake ya utajiri kwa kutumia njia yoyote, ujuzi wowote, au zana yoyote anayoweza kumudu. Iwapo mtu binafsi anaweza au hawezi kukidhi mahitaji yake si jambo linalohusu uchumi, mradi tu uzalishaji wa bidhaa unaendelea kukua, na utajiri unaendelea kukua.

The main objective of the capitalist economic system is to increase the country’s wealth as a whole, and it strives to achieve that through the highest possible level of production. This is a direct result of the theory of “relative scarcity of products.” To compensate for the shortage of products, it is required to maximize the production of products (commodities and services). The highest level of satisfaction of the needs of the people results from increasing the national income, or the gross national product. This is achieved by raising the level of production in the country, and by enabling individuals to acquire the wealth as they are left free to work and produce. It is not the objective of the economy to satisfy the needs of the individuals or to facilitate the satisfaction of every individual in the community; rather capitalism concentrates on satisfying the needs of the community as a whole by raising the level of production and increasing the national income of the country. The distribution of income among the members of society occurs by means of freedom of possession and freedom of work and by the utility of the “price mechanism”. It is left to the individuals to acquire whatever wealth they can get from the total sum of the national wealth. Everyone strives to get his/her share of the wealth using whatever means, skills, or tools he/she can afford. Whether the individual is or is not able to satisfy his/her needs is not of concern to the economy, as long as the production of goods continues to grow, and the wealth continues to grow.

Mfumo wa kiuchumi unashughulikia mahitaji ya watu na njia za kukidhi mahitaji hayo. Uzalishaji wa bidhaa na huduma, ambazo ni njia za kukidhi mahitaji, pamoja na usambazaji wa bidhaa na huduma hizo, unashughulikiwa na ubepari kama jambo moja lisilotenganishwa. Suala la usambazaji wa bidhaa na huduma limejumuishwa ndani ya suala la uzalishaji wa bidhaa na huduma. Ubepari kama mfumo hautofautishi kati ya uzalishaji kwa upande mmoja na umiliki wa bidhaa kwa upande mwingine. Kwa hiyo, wabepari wanaunganisha sayansi ya uchumi na mfumo wa kiuchumi ndani ya wigo wa jambo moja, bila kutofautisha kati ya hizo mbili.

The economic system addresses the needs of people and the means of satisfying these needs. The production of commodities and services, which are the means of satisfying the needs, together with the distribution of these commodities and services, are treated by capitalism as one subject, inseparable from each other. The subject matter of the distribution of commodities and services is embedded within the subject of the production of commodities and services. Capitalism as a system does not distinguish between production on one hand and possession of products on the other hand. Consequently, the capitalists integrate the economic science and the economic system within the scope of one subject without differentiating between both.

Kwa kweli, hata hivyo, kunapaswa kuwe na tofauti wazi kati ya mfumo wa kiuchumi na sayansi ya uchumi. Mfumo wa kiuchumi (kanuni zake, sheria zake, kanuni zake) unashughulika na masuala ya umiliki wa mali, matumizi, na usambazaji wa mali. Umiliki, matumizi, na usambazaji wa mali hutofautiana kulingana na mtazamo kuhusu maisha au itikadi. Uislamu, kwa mfano, unatofautiana na ujamaa/ukomunisti na ubepari katika masuala yanayohusiana na umiliki, milki, matumizi, na usambazaji. Kila moja ya mifumo hii ina mtazamo wake wa kiitikadi kuhusu maisha. Kwa mfano, kila itikadi inashughulikia suala la umiliki kwa namna tofauti. Wakati ubepari unasisitiza umiliki binafsi, ujamaa/ukomunisti unatumia umiliki wa umma, na Uislamu unatumia umiliki wa binafsi na wa umma.

In reality, though, there should be a clear difference between the economic system and economic science. The economic system (its principles, laws, regulations) deals with the issues of wealth possession, expenditure, and distribution. Possession, spending, and distribution of wealth vary according to the viewpoint about life or ideology. Islam, for example, differs from socialism/communism and capitalism in issues related to possession, ownership, spending, and distribution. Each of these systems has its own ideological viewpoint of life. For example, each ideology treats the issue of ownership in a different manner. While capitalism emphasizes private ownership, socialism/ communism utilizes public ownership, and Islam uses both private and public ownership.

Ubepari unaona mahitaji ya kimaada pekee ndiyo yanayohitaji kutoshelezwa. Hii ni kasoro kubwa katika Ubepari kwa sababu inakiuka muundo wa asili wa binadamu, ambao una mahitaji ya kimaada na yasiyo ya kimaada. Mbali na mahitaji ya kimwili, binadamu ana silika, hisia, hisia za moyo, akili na fikra. Kila moja ya vipengele hivi linahitaji kutoshelezwa na/au kupangwa. Njaa ni mfano wa hitaji la kimaada linalohitaji chakula ili litoshelezwe. Woga ni mfano wa mahitaji yasiyo ya kimaada, ambao ni udhihirisho wa silika ya kuishi. Tamaa ya kupita kiasi ni udhihirisho mwingine wa silika ya kuishi. Mahitaji yote mawili yanapaswa kushughulikiwa na kutunzwa. Karibu wataalamu wote wanakubaliana kwamba tamaa na woga ndivyo vilivyochangia zaidi msukosuko wa kifedha wa hivi karibuni. Kupuuza mahitaji yasiyo ya kimaada kunaweza kwa urahisi kuruhusu sifa kama tamaa kutawala mazoea ya uzalishaji na upataji. Matokeo yake, umaskini unakuwa tatizo lisilo na suluhisho lenye kuenea kama janga. Mahitaji yasiyo ya kimaada pia yanajumuisha haja ya kuabudu na kutakasa Mungu, mahitaji ya upendo na chuki, mahitaji ya kiburi na uzalendo, na mengine mengi.

Capitalism views the materialistic needs as the only ones which need to be satisfied. This is a serious flaw in Capitalism because it violates the natural composition of a human being which exhibits both materialistic and non-materialistic needs. Besides the material needs, humans have instincts, emotions, feelings, intellect, and mind. Each of these units requires satisfaction and/or organization. Hunger is an example of a material need which requires food for its satisfaction. Fear is an example of nonmaterial needs which is a manifestation of the survival instinct. Greed is another manifestation of the instinct of survival. Both needs should be addressed and taken care of. It is almost unanimous that greed and fear had the greatest impact on the most recent financial crisis. Ignoring the nonmaterialistic needs can easily allow traits such as greed to dominate the production and acquisition practices. As a result, poverty becomes irresolvable problem with epidemic proprtions. The nonmaterialistic needs also include the needs to worship and sanctify a God, the needs of love and hate, the needs of pride and patriotism, and may many more.

Kushindwa kushughulikia mahitaji haya, au kuyachukulia kuwa hayana umuhimu wakati wa uzalishaji na matumizi ya bidhaa, huleta pengo kubwa katika jamii. Imefahamika sana chini ya ubepari kwamba jukumu pekee la mdau katika kampuni ni kutengeneza fedha. Uwajibikaji wa kijamii wa mashirika makubwa unajulikana kuwa tatizo lenye kiwango cha janga. Kukosekana kwa maadili katika soko (uzalishaji na matumizi) kuna athari kubwa kwa ustawi wa jamii kwa ujumla, jambo ambalo bila shaka huathiri ustawi wa uchumi. Kama ilivyojadiliwa awali, mgogoro wa kimaadili umekubaliwa sana kuwa sababu kuu ya mgogoro wa kifedha uliosababisha kuanguka kwa taasisi kubwa za kifedha. Kuporomoka kwa maadili baada ya muda ni matokeo ya asili na yanayotarajiwa ya ukweli kwamba ubepari unalenga na kujikita tu katika mahitaji ya kimali wakati wa mzunguko wa uzalishaji na matumizi.

Kama ilivyoelezwa hapo juu, ubepari hauipi thamani yoyote uzito isipokuwa thamani ya kimaada ya bidhaa na asili ya kimaada ya hitaji la binadamu. Kwa mujibu wa Milton Friedman37, wajibu wa kijamii wa biashara ni kuongeza faida, na ahadi yoyote ya kutekeleza wajibu wa kijamii isiyo ya kutengeneza pesa ni kodi isiyo halali, au hata wizi; kuongeza faida kutazaa matokeo bora zaidi kwa jamii kwa ujumla.

As noted above, capitalism does not give weight to any value, except to the material value of the product and the material nature of the human need. According to Milton Friedman37, the social responsibility of business is to maximize profits and any commitment to fulfilling social responsibilities other than making money is an illegitimate tax, or even theft; maximizing profits will produce the best overall consequences for society.

Inavutia kutambua kwamba somo la maadili ya biashara halikuibuka kama taaluma nchini Marekani hadi miaka ya 1970; maadili ya biashara ya kimataifa yaliibuka mwishoni mwa miaka ya 1990.45 Hili ni dalili wazi kwamba vipengele vya kimaadili vya uchumi havijengwi juu ya nadharia kuu ya ubepari. Vipengele vya kimaadili katika ulimwengu wa biashara viliibuka kutokana na matendo yasiyo ya kimaadili, ambayo hayawezi tena kupuuzwa.

It is interesting to note that the study of business ethics did not emerge as a field of study in the United States until the 1970s; international business ethics emerged in the late 1990s45. This is a clear indication that the ethical aspects of the economy are not based in the core theory of capitalism. The ethical aspects in the business world emerged as a result of unethical practices, which no longer could be ignored.

Kutokuwepo kwa upande wa kimaadili na kiadili wa biashara, pamoja na kuzingatia kikamilifu kutengeneza fedha na faida, ni kasoro kubwa katika chimbuko la nadharia za ubepari. Hili lazima litazaa mambo mengi ya kiovu yasiyo ya kimaadili, ambayo huathiri vibaya utulivu wa uchumi kwa ujumla. Kwa mujibu wa Theodore Roosevelt Malloch24, maadili ya kimaadili hayawezi kurejeshwa kupitia vikao vya mafunzo, uundaji wa kozi, au muhtasari wa watendaji. Maadili yametenganishwa na mfumo tangu wakati mahitaji yasiyo ya kimaada yalipopuuzwa.

The absence of the ethical and moral aspect of the business and the absolute focus on making money and profit is a major flaw in the origin of the theories of capitalism. This is bound to create a myriad of unethical practices, which adversely impacts the stability of the economy at large. According to Theodore Roosevelt Malloch24, the moral values cannot be reinstated through training sessions, course development, or executive summaries. Morality has been detached from the system the moment the nonmaterialistic needs were ignored.

Wachumi wa kibepari wanadai kwamba tatizo la kiuchumi linalokabili jamii yoyote ni uhaba wa bidhaa na huduma. Pia wanadai kwamba mahitaji yanayoongezeka mfululizo na kutoweza kuyatosheleza yote, yaani kutosheleka kwa bidhaa na huduma kukidhi kikamilifu mahitaji yote ya binadamu, ndiko msingi wa tatizo la kiuchumi. Mtazamo huu si sahihi, na huenda ukapingana na asili ya binadamu. Mahitaji yanayopaswa kutimizwa ni mahitaji ya msingi ya mtu kama binadamu (chakula, makazi, afya na mavazi), si yale ya anasa, ingawa nayo pia yanapaswa kutafutwa. Mahitaji ya msingi ya binadamu ni machache, na rasilimali pamoja na juhudi ambazo wao wanaziita bidhaa na huduma hakika zinatosha kukidhi mahitaji ya msingi ya binadamu; inawezekana kukidhi kikamilifu mahitaji yote ya msingi ya wanadamu. Kwa maneno mengine, si kutokuwepo kwa rasilimali kunakozua tatizo; bali ni namna rasilimali hizi zinavyogawanywa. Tatizo la kiuchumi, kwa hiyo, linapaswa kuwa ugawaji wa rasilimali kwa namna itakayomwezesha kila mtu kukidhi kikamilifu mahitaji yake ya msingi na kumsaidia kujitahidi kupata mahitaji yake ya anasa.

The capitalists claim that the economic problem which faces any society is the scarcity of commodities and services. They also claim that the steadily increasing needs and the inability to satisfy all of them, i.e., the insufficiency of commodities and services to satisfy all of man’s needs completely, is the basis of the economic problem. This view is erroneous and and may well collide with the human nature. The needs which must be met are the basic needs of the individual as a human (food, shelter, health, and clothing), and not the luxurious ones, although they too should be pursued. The basic needs of humans are limited, and the resources and the efforts which they call the commodities and services are certainly sufficient to satisfy the basic human needs; it is possible to satisfy all of the basic needs of mankind completely. In other words, it is not the unavailability of the resources that creates the problem; rather it is the distribution of these resources. The economic problem should, therefore, be the distribution of the resources in a manner to enable every individual to completely satisfy their basic needs and to help them to strive for attaining their luxurious needs.

Marejeo ya mahitaji yanayoongezeka mara kwa mara si sahihi. Mahitaji ya msingi ya binadamu kama mwanadamu hayaongezeki. Yamewekwa wazi na yanafahamika vizuri. Mahitaji ya kifahari yanaweza kuongezeka na kutofautiana. Ni kweli kwamba maendeleo katika ngazi mbalimbali za ukuaji wa miji huongeza mahitaji ya anasa; lakini hakika mahitaji ya msingi hubaki vile vile bila kujali maendeleo ya mijini. Kutoweza kwa mtu kutimiza mahitaji yake ya kifahari yasiyo ya lazima hakuleti tatizo katika jamii; kinacholeta tatizo ni kutoweza kutimiza mahitaji ya msingi kama mahitaji ya chakula, makazi, mavazi, na afya. Mtume Muhammad ﷺ amesimuliwa amesema: "Aliye na usalama nyumbani kwake, mwili wenye afya, na chakula cha siku yake, kwa hakika amepata mahitaji yote ya maisha yake"67.