چکیده:
This study conceptualizes development paradigms as forms of social technology and argues that their long-term effectiveness depends on the coherence of an analytical chain consisting of “epistemic foundations,” “knowledge production,” “institutional prescriptions,” and “performance outcomes.” Using an analytical-comparative approach, the paper explores the roots of epistemic-foundational rupture within this chain in the Western development paradigm and contrasts it with the alternative capacities of the Islamic model of progress. The findings indicate that the structural vulnerabilities of the Western paradigm can be traced back to its epistemic framework, particularly secular humanism and individualism. The novelty of this research lies in presenting an explanatory model that demonstrates how specific epistemic foundations generate systemic crises, whereas the Islamic model of progress—through a logical derivation from monotheistic principles—possesses the capacity to design institutions with intrinsic structural resilience. By envisioning an alternative civilizational horizon, the study emphasizes the necessity of moving beyond superficial reforms toward a fundamental rethinking of governance foundations in order to achieve just and sustainable progress.
خلاصه ماشینی:
Table 1 Review of Research Background Research Current | Foundations and Approaches | Key Theorists / Studies | Strengths | Limitations | Research Gap Critique of the Western development paradigm | - Critique of development discourse as a tool of dominance (post-development) | - Escobar (1995) | - Root analysis of crises | - Failure to exit the framework of modernity | - Inability to provide a civilizational pattern with independent philosophical foundations - Harvey (2005) | - Providing reformist alternatives | - Lack of an alternative paradigm | | Analysis of structural crises of capitalism | | | | Reformist approaches (capability-based) | | | Islamic pattern of progress | - Formulation of monotheistic philosophical foundations | - Khosropanah (2012) | - Theoretical and identity-oriented richness | - Gap between theory and practice (Kuran, 2004) | - Emphasis on alternative concepts (justice, ethics) | - Parsania (2010) | - Providing alternative concepts | - Weakness in explaining the causal relationship between institutions | - Design of Islamic institutions | - Pirouzmand (2016) and ...
Reductionist Epistemology Epistemological Foundations | Ontological anthropocentrism; primacy of welfare and material pleasure | Structural separation of religion from state; primacy of instrumental rationality | Primacy of the individual and private property; negative liberty (freedom from interference) | Positivism and primacy of experience; quantification of social phenomena Produced Knowledge | Economic growth theories; consumerist psychology | Modern nation-state theories; Weberian rational bureaucracy | Classical and Austrian economics; public choice theory | Neoclassical economics; macroeconometric models Institutional Prescriptions | Prioritizing GDP; promoting consumer culture | Positive (human) legal system; secular education and separation of powers | Privatization and deregulation; minimal state (night-watchman) | Cost-benefit analysis in policymaking; new public management Functional Consequences | Crisis of meaning and nihilism; environmental destruction | Decline of public morality; crisis of institutional legitimacy | Severe economic inequality; atomization and social isolation | Ignoring complexities; unforeseen crises Source: Research findings 2-4.
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