Yuqorida aytilganidek, kapitalizm mahsulotning moddiy qiymatidan va insonning moddiy ehtiyojining tabiatidan boshqa hech qanday qadriyatga ahamiyat bermaydi. Milton Fridmanning37 fikricha, biznesning ijtimoiy mas'uliyati foyda ko'rishni maksimallashtirishdir, pul topishdan boshqa ijtimoiy mas'uliyatlarni bajarishga har qanday majburiyat noqonuniy soliq yoki hatto o'g'rilik hisoblanadi; foyda ko'rishni maksimallashtirish jamiyat uchun eng yaxshi umumiy natijalarni beradi.
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.
Qiziq tomoni shundaki, biznes-etika fani Amerika Qo‘shma Shtatlarida faqat 1970-yillarda o‘quv fani sifatida shakllandi; xalqaro biznes-etika esa 1990-yillarning oxirida paydo bo‘ldi.45 Bu iqtisodiyotning axloqiy jihatlari kapitalizm asosiy nazariyasiga tayanmasligining aniq dalilidir. Biznes dunyosidagi axloqiy masalalar noaxloqiy amaliyotlar natijasida yuzaga keldi, va ularni endi e’tiborsiz qoldirib bo‘lmas edi.
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.
Kapitalizm nazariyalarining kelib chiqishidagi jiddiy kamchilik shundaki, biznesning axloqiy va ma'naviy jihati e'tibordan chetda qoladi, pul topish va foyda olishga esa mutlaq e'tibor qaratiladi. Bu esa, albatta, ko'plab noaxloqiy amaliyotlarga olib keladi va butun iqtisodiyotning barqarorligiga salbiy ta'sir ko'rsatadi. Theodore Roosevelt Malloch24 ning fikricha, axloqiy qadriyatlarni o'quv mashg'ulotlari, kurslarni ishlab chiqish yoki ijrochi xulosalar orqali qayta tiklab bo'lmaydi. Moddiy bo'lmagan ehtiyojlar e'tiborsiz qoldirilgan paytdan boshlab, axloq tizimdan ajralib qolgan.
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.
Kapitalizm sharoitida kambag'alni boqish (boylikni qayta taqsimlashning bir shakli) faqat moddiy foyda keltirgandagina, masalan, soliq imtiyozi olinsa, amalga oshirilishi mumkin. Lekin bu Xudoning amriga javoban yoki Xudoning roziligi va mamnuniyatini ko'zlab sodir bo'lmaydi. Kapitalistik dunyodagi samarali xayriya tashkilotlarining aksariyati diniy asosga ega ekani ajablanarli emas.
Under capitalism, feeding a poor (a form of wealth distribution) may be done only if it brings a material benefit, such as tax break. But it will not happen in response to an order from God or in pursuit of God’s pleasure and satisfaction. It is not surprising that most of the effective charity organizations in the capitalist world are religion based.
Bundan tashqari, ishlab chiqarish va iste'mol jarayonida axloqiy hamda ma'naviy omil yo'qligidan tashqari, kapitalizm jamiyatning butun holda o'ziga xos ehtiyojlari borligini, bu ehtiyojlar esa alohida shaxslarning ehtiyojlaridan farq qilishini tan olmaydi. Kapitalizm, yuqorida ko'rib o'tilganidek, din bilan davlatning ajratilishi tamoyiliga asoslanadi. Bundan tashqari, u xususiy mulkchilik tamoyilini ta'kidlaydigan mulk erkinligi asosida quriladi. Bu poydevor kapitalistlarda jamiyat faqat bir-birining ehtiyojlarini mehnat va/yoki mahsulotlarni almashish orqali qondirish uchun o'zaro munosabatga kirishadigan odamlardan iborat, degan ishonchni shakllantirgan. Kapitalistlarning nazarida jamiyatning asosiy tarkibiy qismi – odamlardir. Odamlar o'rtasida sodir bo'ladigan asosiy bitimlar mahsulot va mehnatni almashish bilan bog'liq bitimlardir. Jamiyatdagi davlat esa bitimlarning erkin amalga oshirilishini ta'minlashga xizmat qiladigan vositadir. O'z vazifasini bajarish uchun davlat jamiyatdagi shaxslarga ko'rsatgan xizmatlari evaziga odamlardan (soliqlar orqali) haq olishi kerak. Jamiyatga bunday qarash noto'g'ri.
Besides the absence of the moral and ethical factor in the production and consumption process, capitalism fails to recognize the fact that the society as a whole has certain needs which are different from those of the individuals. Capitalism, as discussed earlier, is based on the principle idea of separation of church and state. Further, it is built upon the freedom of ownership which emphasizes the private ownership principle. This foundation has led the capitalists to believe that the society is made only of the people who interact with each other in order to satisfy each other’s needs through the exchange of their efforts and/or products. The main component of the society in the capitalist’s view is the people. The main transactions, which occur between people, are those related to the exchange of products and efforts. The state in the society is a tool, whose main function is to guarantee the free execution of transactions. In order to accomplish its task, the state needs to be paid by the people (through taxes) in return to the services provided by the state to individuals in the society. Such view of the society is flawed.
Odamlar o‘rtasida doimiy munosabatlar saqlanmaguncha, odamlarning o‘zi jamiyat hosil qila olmaydi. Shuni e’tiborga olish kerakki, samolyot yoki kemada sayohat qilayotgan bir guruh kishilar jamiyat tashkil etmaydi, garchi sayohatchilar kemada yoki samolyotda bir-biri bilan muloqot qilishi va turli xil bitimlar tuzishi mumkin bo‘lsa ham. Shahar, shaharcha yoki mintaqadagi odamlar esa, ular o‘rtasidagi munosabatlar barqarorroq va doimiy bo‘lib borganda, jamiyatni tashkil etadi.
Odamlar o‘rtasidagi munosabatlar ularning ehtiyojlari va istaklariga javoban yuzaga keladi. Erkaklar va ayollarning avlod uchun ehtiyoj va istaklari nikoh munosabatlariga olib keladi. Odamlarning xavfsizlik va himoyaga bo‘lgan ehtiyoj va istaklari vatanparvarlik rishtalarini keltirib chiqaradi. Odamlarning o‘ziga xoslik va g‘ururga bo‘lgan ehtiyoj va istaklari qabilachilik va millatchilik rishtalariga olib keladi. Odamlarning muqaddaslikka bo‘lgan ehtiyoj va istaklari din rishtalarini keltirib chiqaradi. Odamlarning oziq-ovqat, kiyim-kechak va sog‘liqqa bo‘lgan ehtiyoj va istaklari moliyaviy hamda iqtisodiy munosabatlarga olib keladi. Bu munosabatlar va rishtalar odamlarning ushbu munosabat va rishtalarga nisbatan qanday g‘oya, tushuncha va hissiyotga ega ekanligiga qarab turli shakllarda namoyon bo‘ladi.
The people alone cannot form a society until and unless permanent relations persist among them. Note that a group of individuals travelling on an aeroplane or a ship do not form a society, although the travellers may interact with each other and execute various types of transactions while on the ship or on the plane. The people in a town, city, or region would, however, form a society when the relations between them become more stable and permanent. The relations between people take place in response to their needs and desires. The needs and desires of men and women for progeny lead to relations of marriage. The needs and desires of people for safety and security lead to bonds of patriotism. The needs and desires of people for pride and identity lead to bonds of tribalism and nationalism. The needs and desires of people for sanctification lead to bonds of religion. The needs and desires of people for food, clothing, and health lead to financial and economic relations. These relations and bonds will take one form or another based on what type of ideas, concepts, and emotions the people have towards these relations and bonds.
Ишонч динни давлатдан ажратиш ва эркинликка бўлган ҳиссий интилиш ҳақидаги эътиқод, билвосита, бошқача тарзда шаклланадиган турли алоқа ва муносабатларни вужудга келтиради. Бу тарих материализми эволюцияси ҳақидаги эътиқод билан шаклланган муносабатлардан, ёки Худо барча қонунларнинг манбаи, деган эътиқод билан шаклланган муносабатлардан фарқ қилади. Жамиятларни бир-биридан ажратиб турадиган нарса уларда яшайдиган одамлар эмас, балки одамлар орасидаги алоқа ва муносабатларнинг шаклидир. Яқинда Россия жамияти социализмдан капитализм жамиятига ўтганида, инсонлар ўзгармади; уларнинг эҳтиёжлари ўзгармади. Александр, Пётр ва Екатерина ўша-ўша эҳтиёж ва истакларга эга бўлиб қолаверди. Ўзгаришни талаб қилган нарса эса уларнинг эҳтиёжларини қондириш воситалари ва усуллари, улар орасидаги алоқа ва муносабатларнинг характери ҳамда ушбу алоқа ва муносабатларни ҳимоя қиладиган қонун ва низомлар бўлди. Шунингдек, Миср жамиятида аксарият аҳоли мусулмонлардир. Бироқ улар орасидаги молиявий муносабатлар капитализм тамойиллари асосида олиб борилади. Сиёсий муносабатлар эса маҳаллий миллатчилик асосида олиб борилади. Аҳолининг аксарияти мусулмон бўлгани билан, Миср жамиятини исломий жамият деб таърифлаб бўлмайди. Муносабатларнинг бир қисми капитализм асосида амалга оширилгани учун уни демократик жамият деб ҳам таърифлаб бўлмайди.
The belief in the separation of religion from state and the emotional feelings toward freedom will eventually shape the various bonds and relations in a particular way, which is different from that one shaped by the belief in the historical materialism evolution, or from that one shaped by the belief that God is the source of all legislations. What distinguishes societies one from another is not the people who live in the society; rather it is the shape of the relations and bonds that exist between the people. When the Russian society recently was transferred from a society of socialism to a society of capitalism, the individuals did not change; their needs did not change. Alexander, Peter, and Katrina continued to have the same needs and desires. What required the change, however, were the means and ways they satisfy their needs, and the nature of bonds and relations between them, and the laws and regulations which protect these bonds and relations. Similarly, in the society of Egypt, the majority of people are Muslims. However, the financial relations between them are conducted according to the principles of capitalism. The political relations are conducted according to local nationalism. The society of Egypt cannot be characterized as an Islamic one, although the majority of the people are Muslims. It cannot be characterized as a democratic one, although part of the relations is done according to capitalism.
Kompyuter analogiyasidan foydalanadigan bo'lsak, jamiyat kompyuterlar tarmog'iga o'xshaydi. Tarmoqdagi har bir kompyuter o'ziga xos xususiyatlarga, ehtiyojlarga va muammolarga ega bo'lgan mustaqil birlikdir. Ammo tarmoqning o'zi butunlay o'ziga xos xususiyatlarga, ehtiyojlarga va muammolarga ega.
Tarmoqning eng muhim qismi kompyuterchilar "tarmoq protokoli" deb ataydigan narsadir. Har bir tarmoq tugunining ehtiyojlarini qondirib, tarmoq protokolining avtomatik ravishda ta'minlanishi va tarmoqning yaxshi ishlashi haqida taxmin qilish to'g'ri emas.
Using computer analogy, the society is similar to a network of computers. Each computer in the network is a stand-alone unit which has its own specifications, needs, and problems. But the network as a whole has its own specifications, needs, and problems. The most prominent piece of the network is what the computer people call the network protocol. It is not acceptable to address the needs of each node in the network and assume that the protocol of the networks will automatically be satisfied and the network will function as well.
Xulosa qilib aytganda, jamiyat shunchaki alohida shaxslar yig‘indisi emas. Jamiyatda o‘z talablari va ehtiyojlari bo‘lgan, shaxslarnikidan farq qiladigan o‘ziga xos tizim mavjud. Axloq, odob, tartibga hurmat, ruhiy-ma’naviy qadriyatlar, qonun va buyruqlar, g‘oyalar va mavzular, jamoatchilik fikri va ongi — bularning barchasi jamiyat ehtiyojlarining bir qismidir. Bu ehtiyojlarni e’tiborsiz qoldirib, iqtisodiy muammoni faqat shaxslarning foyda topishi bilan cheklash jiddiy kamchilikdir. Biror narsani faqat u kimgadir foyda keltirgani yoki kimgadir yoqqani uchun foydali deb hisoblash noto‘g‘ri. Bu mahsulot zararli bo‘lsa ham, odamlar o‘rtasidagi munosabatlarga ta’sir qilsa ham, jamiyat aqidasida harom yoki halol bo‘lsa ham, bunga e’tibor berilmasligi to‘g‘ri emas.
In summary, the society is not simply a collection of individuals. There is a protocol in the society that has its own requirements and needs, which are different from those of the individuals. Morality, ethics, respect of the order, spirituality, laws and orders, ideas and themes, public opinion and awareness are all part of the needs of the society. Ignoring these needs and limiting the economic problem to profit making by individuals is a serious defect. It is incorrect to consider a thing beneficial simply because it generates profit to someone, or because somebody likes that product, whether it is harmful or not and whether it affects the relationships among people or not, and whether it is prohibited or permitted in the belief of the people in the society.
Kapitalizm spirtli ichimliklar, tamaki, kanabis, afyun, portlovchi moddalar va shunga o‘xshash narsalarni, faqat ularga ehtiyoj bor ekan, iqtisodiy tovar deb hisoblaydi. Ularning jamiyatdagi odamlar o‘rtasidagi munosabatlarga salbiy ta’siri hisobga olinsa, bu mahsulotlarni foyda va qiymatga ega deb bo‘lmaydi. Mahsulotga uning jamiyatga ta’siriga e’tibor bermasdan, faqat o‘zi sifatida qarash noto‘g‘ri. Sayyoramiz isinishining kuchayib borayotgan muammosi, sohada uglerodli mahsulotlar ishlab chiqarishning ko‘payishi tufayli, yana bir misol bo‘lib, bunda shaxslarning foydasi jamiyat farovonligi bilan to‘qnashadi.
Capitalism considers alcoholism, tobacco, cannabis, opium, explosives, and the like as economic commodities just because there is somebody who wants them. These commodities cannot be considered of benefits and value when their negative effects on the relationships between people in the society are taken into consideration. It is wrong to look at a product merely as it is, regardless of its impact on the society. The growing problem of global warming due to increased output of carbon products in the sphere is another example, where the profitability of individuals clash with the society’s well-being.