Economia

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Apparently we examine the history of economic thoughts of the pre ibn khaldun era examine what Socrates and orunmila said about trade down to adam smith

The history of economic thought evolved from ancient moral philosophies into a structured science. Before Ibn Khaldun formalized theories of production and value in the 14th century, earlier thinkers like Socrates and Orunmila laid the ethical and social foundations of trade. 

1. Socrates: Economics as Moral Management (c. 470–399 BC)

Socrates viewed economic activity through the lens of virtue and correct use rather than mere accumulation. 

Subjective Value of Wealth: He argued that wealth is only beneficial if the owner has the wisdom to use it correctly; otherwise, it is harmful.

Critique of Trade for Profit: Socrates generally disparaged "retail trade" and entrepreneurial profit, fearing that a focus on money-making would lead citizens to value riches over virtue.

Specialization: He famously noted that "no man undertakes a trade he has not learned," emphasizing that technical skill and specialized knowledge are prerequisites for both labor and government.

Business Ethics: Through Xenophon’s Oeconomicus, Socrates portrayed management as a respectable "science" rooted in social responsibility and the satisfaction of human needs rather than just monetary figures. 

2. Orunmila: Economics of Harmony and Diligence (Ancient Yoruba) 

In the Ifa literary corpus, Orunmila (the deity of wisdom) presents a philosophy where trade is central to a balanced life. 

The Market as a Sacred Space: Orunmila’s teachings suggest that markets were established with divine sanction to facilitate successful social and economic exchange.

Diligence and Prosperity: Ifa encourages "economic struggle" and hard work to gain wealth for individual care, stating that "if we live long, we shall become rich".

Humanity over Money: While acknowledging money's importance, Orunmila emphasized that "it is not as valuable as a human being," advocating for ethical trade and social welfare.

Specialization: The traditional Yoruba economy under Ifa was built on specialized patrilineages (farming, hunting, craft), leading to surplus production and long-distance trade networks. 

3. Ibn Khaldun: The "Father of Economics" (1332–1406 AD) 

Ibn Khaldun bridged ancient moralism and modern science by identifying the systemic laws of economics. 

Labor Theory of Value: He was among the first to state that the value of any product is determined by the amount of labor it contains.

Dynamics of Trade: He defined trade as an attempt to develop property by buying merchandise cheaply and selling it at a higher price.

Cyclical Growth: He theorized that economic prosperity is tied to population growth and the stability of the state, anticipating later theories of public finance. 

4. Adam Smith: The "Father of Political Economy" (1723–1790 AD) 

Adam Smith formalized the classical school of economics in 1776, moving toward a "laissez-faire" system. 

The Invisible Hand: He argued that individuals pursuing their own self-interest unintentionally promote the public good through market competition.

Absolute Advantage: Smith revolutionized trade by advocating for Free Trade, suggesting countries should export what they produce most efficiently and import the rest, opposing the protectionism of his era.

Role of the State: Like Ibn Khaldun, he believed the state should remain limited, primarily protecting property rights and providing public goods that the market cannot. 

The torchlight flickered against the damp limestone of the Great Library, casting long shadows that seemed to dance between the scrolls. Elias, a young merchant-scholar from a future he couldn't name, stood before the Vault of the Timeless Architects. He wasn’t looking for gold; he was looking for the secret of why empires rose and why men starved.

The heavy bronze doors groaned open, and the air shifted. He wasn’t alone.

The Forum of Shadows: Athens, 399 BC

The first figure sat on a stone bench, wearing a threadbare tunic. His eyes were piercing, his beard unruly. This was Socrates.

"You seek the secret of the coin?" Socrates asked, his voice a gravelly rasp. "Tell me, Elias, is a flute valuable to a man who cannot play it?"

"No," Elias stammered. "It’s just wood."

"Then wealth is not in the object, but in the wisdom of the user," Socrates said, leaning forward. "A city that trades its virtue for silver buys only its own destruction. Trade is a tool for the soul’s necessity, not a game for the greedy."

The Grove of the Oracles: Ile-Ife, Ancient Era

Before Elias could respond, the scent of crushed herbs and tropical rain filled the air. The Greek pillars dissolved into the massive roots of an Iroko tree. Sitting on a woven mat was Orunmila, the Witness of Fate, draped in white cloth, his skin glowing like polished ebony.

"The Greek speaks of the soul," Orunmila said, his voice like a deep drum, "but a soul needs a body, and a body needs the Market."

He cast the Opele (divination chain) onto the sand. "We teach that the market is a sacred bridge. We do not fear the struggle for wealth—Ise l'oogun ise (Work is the cure for poverty). But remember, Elias: money has no heart. If you trade a human’s dignity for a bag of cowries, you have broken the world’s balance. Prosperity is a fruit that must be shared to remain sweet."

The Desert Fortress: Tunis, 1377 AD

The heat of the African sun intensified. The grove vanished, replaced by a study filled with ink-stained parchment. A man with a sharp, analytical gaze looked up from a manuscript titled The Muqaddimah. This was Ibn Khaldun.

"Wisdom is fine, and balance is noble," Ibn Khaldun said, his voice cool and precise. "But I have seen empires fall. Do you know why? It is the Labor."

He pointed to a caravan passing through the window. "Value is not divine, nor is it just a moral choice. Value is the sweat of the laborer. When people work together, they create a surplus. That surplus builds civilizations. But when the state grows too greedy and taxes the breath out of the merchant, the cycle breaks. Economics is a living organism; it breathes through the effort of the common man."

The Kirkcaldy Shore: Scotland, 1776 AD

Suddenly, a cold, salty mist rolled in. The study walls faded into the grey cliffs of the North Sea. A man in a powdered wig and a heavy wool coat walked along the shore, poking at the sand with a cane. Adam Smith looked at the others with a thin, scholarly smile.

"Labor, yes," Smith noted, his Scottish lilt sharp. "But let us not forget the Invisible Hand. You see, Elias, we needn't rely on the benevolence of the butcher or the baker. If we let them pursue their own gain, they will serve the world better than any king could command them."

The Epilogue: The Merchant’s Choice

The four masters stood in a circle around Elias.

"Virtue," whispered Socrates.

"Harmony," boomed Orunmila.

"Labor," insisted Ibn Khaldun.

"Freedom," declared Smith.

Elias looked at the coin in his hand. It was no longer just metal. It was a story—a bridge between the soul, the market, the worker, and the individual. He stepped back into the light of his own time, knowing that the history of thought wasn't a list of dates, but a fierce, ongoing conversation about what it means to be human.

He turned to Socrates. "I disagree with your fear of the merchant. If the merchant is free to compete, the price of bread drops, and the poor eat." He looked at Ibn Khaldun. "You found the engine; I have found the fuel. It is Liberty."