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خلاصه کتاب توسعه به‌مثابه آزادی · دانشگاه صوتی چکیده ماندگار | کتاب تاریخی سیاسی

0:01
Speaker 1: In short, the book, Development as Freedom, written by Amartya
0:11
Speaker 1: Sen in 1999. Amartya Sen, winner of the Nobel Prize
0:14
Speaker 1: in Economics, writes, We have misunderstood development. Development of a
0:21
Speaker 1: country should not be based on the rise of national
0:25
Speaker 1: production or industrialization. The real ability to do these things
0:59
Speaker 1: means not only having the permission to go to school
1:01
Speaker 1: But having a close.
1:02
Speaker 2: School A teacher who is ready to work.
1:05
Speaker 1: Without the cost of rent And a family that does
1:08
Speaker 1: not need to work for the children Sen says, the
1:10
Speaker 1: development means the expansion of this second dimension That is
1:22
Speaker 1: Not just not being forbidden, but having the real power
1:24
Speaker 1: to choose the life that people want.
1:26
Speaker 2: Poverty and lack of money take away our freedom.
1:31
Speaker 1: Political oppression, lack of security, persecution, education, discrimination and oppression
1:38
Speaker 1: also take away our freedom. Poverty is just one of
1:42
Speaker 1: these aspects. Promotion means taking away these aspects and expanding
1:48
Speaker 1: the right to choose and freedom. Freedom is both a
1:53
Speaker 1: goal and a driving force for progress. Society's success should
1:57
Speaker 1: be based on the freedom of its people, not on
2:00
Speaker 1: the capital. Just as in personal life, more income is
2:03
Speaker 1: not necessarily more fortunate. And someone with less income may
2:06
Speaker 1: have a better life in the future. In the long term,
2:16
Speaker 1: a country with a higher income may be in trouble.
2:19
Speaker 1: On the other hand, freedom itself is a necessary progress
2:25
Speaker 1: and without freedom, progress is not possible. The main cause
2:30
Speaker 1: of poverty is not the lack of food, but the
2:34
Speaker 1: failure of the government's response and the incompetent administration and
2:39
Speaker 1: the freedom of expression exactly ensure this response. Or women's
2:47
Speaker 1: education reduces the cost of children's lives by more than
2:51
Speaker 1: the increase in income?
2:53
Speaker 2: SEM knows five tools for freedom.
2:57
Speaker 1: Political freedoms, the right to vote and freedom of speech
3:01
Speaker 1: and uncensored materials. Freedom and economic opportunities, access to the market,
3:09
Speaker 1: work and trust. social opportunities such as education and universal protection,
3:21
Speaker 1: transparency in the law, prevention of corruption and corruption, and security,
3:28
Speaker 1: that is, the presence of sovereignty to prevent the complete
3:32
Speaker 1: fall of the people of Asir-Pazir, such as unemployment or
3:35
Speaker 1: emergency assistance in.
3:38
Speaker 2: Storms such as floods and earthquakes.
3:39
Speaker 1: The witness of these words is Amar, not Shu'ar. Brazil
3:46
Speaker 1: and South Africa are wealthy, but their people have a
3:48
Speaker 1: shorter life than the poor people of India and Sri Lanka.
3:52
Speaker 1: American black men die faster than Chinese people with a
3:55
Speaker 1: few times.
3:57
Speaker 2: More income.
3:58
Speaker 1: Development is not just money. In terms of age, one
4:01
Speaker 1: should not look at the people as a burden.
4:15
Speaker 2: When there is a real development, that is, freedom.
4:18
Speaker 1: People will solve the problems, neither the leader nor the ruler.
4:22
Speaker 1: People are not sick who are active and waiting for
4:26
Speaker 1: the version of the state to remain.
4:29
Speaker 2: They are corrupt, those who with.
4:31
Speaker 1: The access to real freedoms, create their own and their society.
4:36
Speaker 1: So the main question is not how much the economy
4:39
Speaker 1: has grown, It is much more than what we will
5:14
Speaker 1: conclude in these few minutes. May this story be an
5:19
Speaker 1: incentive to read this valuable book. Let's go to the
5:24
Speaker 1: author of the book, Tawse'e Be Masawih Azadi. Amartya Sen
5:30
Speaker 1: was born in 1933 in a Hindu family in Bengal.
5:32
Speaker 1: His family was originally from Dhaka, a city that at
5:35
Speaker 1: that time was considered part of British India.
5:43
Speaker 2: And today it is the capital of Bangladesh.
5:46
Speaker 1: In 1947, India was divided into two countries, India and Pakistan. Bangladesh,
5:51
Speaker 1: which at that time had the name of East Pakistan,
5:55
Speaker 1: was separated from Pakistan years later in 1971. Because of
5:59
Speaker 1: India's division, Amartya Sen's family fell into the hands of
6:06
Speaker 1: Bangladesh's Pakistan. and was forced to migrate to West Bengal, India.
6:15
Speaker 1: All of these were economic experiences for Amartya Sen. Sen
6:21
Speaker 1: was 9 years old when he experienced this division of
6:24
Speaker 1: the family closely. Before him, in 1943, he was also
6:28
Speaker 1: a martyr of the great Qahti of Bengal. One of
6:33
Speaker 1: his memories of that era of Bohrani, which later changed
6:37
Speaker 1: his life path, Amartya took economics from Cambridge University in England.
7:15
Speaker 1: He became a professor at Harvard University in the United
7:19
Speaker 1: States and taught there. and for a while became the
7:40
Speaker 1: president of the Trinity College of Cambridge. In 1998, he
7:42
Speaker 1: won the Nobel Prize in Economics for his contributions to
7:47
Speaker 1: the economy of prosperity and the ways he discovered to
7:51
Speaker 1: understand and prevent poverty. The effect of the idea of
7:55
Speaker 1: age is not limited only to this book. It had
8:05
Speaker 1: been designed for the international organization since 1990 with the
8:09
Speaker 1: Pakistani economist Mahbub-ul-Haq who had designed the idea of human
8:16
Speaker 1: development for the international organization which had included hope for
8:20
Speaker 1: life and education in the definition of development. The motivation
8:26
Speaker 1: for looking at the book of development in the fields
8:31
Speaker 1: of freedom received the invitation of the head of the
8:37
Speaker 1: World Bank in 1996. Sen took this opportunity as an
8:41
Speaker 1: opportunity to show his own vision in the heart of
8:45
Speaker 1: the audience, which, according to the words of the victor
8:48
Speaker 1: of that time, was only based on the rise of
8:51
Speaker 1: the production of national impurity. As a result of this effort,
8:58
Speaker 1: the book of the Declaration of Freedom was published in 1999.
9:04
Speaker 1: and quickly turned into one of the most influential elements
9:10
Speaker 1: of the economic development. In the title of this book,
9:16
Speaker 1: Koufi Annan, the head of the National Organization, says that
9:20
Speaker 1: the poor and deprived of the world do not have
9:24
Speaker 1: a louder and clearer speech than Amartya Sen among the economists.
9:31
Speaker 2: Dr.
9:31
Speaker 1: Waheed Mahmoudi, Ustad-e-Danishgah Tehran and translator of the book, in
9:37
Speaker 1: the preface of the Persian translation, says, Amartya Sen, in
9:40
Speaker 1: this book, shows the most obvious aspects of his idea
9:43
Speaker 1: about economic development, social justice and human rights in the
9:46
Speaker 1: form of a well-designed image of a better world, and
9:50
Speaker 1: in the end results in the development of freedom.
9:53
Speaker 2: Amartya Sen of freedom is started.
10:02
Speaker 1: By an ancient saying from the Indian scriptures.
10:06
Speaker 2: It is about 800 years ago.
10:08
Speaker 1: A wealthy woman named Maitriyi asks her husband, If all
10:19
Speaker 1: the wealth of the earth comes to me, will I
10:21
Speaker 1: be prosperous? His wife replies, no, you only live like
10:25
Speaker 1: the wealthy people. Wealth does not give any hope to prosperity.
10:31
Speaker 1: Maitriya asks, so what do I do with something that
10:35
Speaker 1: does not make me prosperous? Sen answers this question with
10:40
Speaker 1: the beginning of the whole book. Wealth and national income,
10:44
Speaker 1: whatever it is, is ultimately just a tool, not a goal. Aristotle,
10:51
Speaker 1: the philosopher of Greece, wrote 2400 years ago that wealth
10:53
Speaker 1: is not a good thing that we are with it.
10:56
Speaker 1: Wealth is only valuable to get to something else. But
10:59
Speaker 1: what is that other thing now? Senn explains with a
11:02
Speaker 1: simple example. Imagine two people who are both hungry. One
11:10
Speaker 1: is wealthy and has earned his own money. From this
11:50
Speaker 1: point of view, age shows that inequality comes from two
11:54
Speaker 1: ways to man's path. Sometimes from the straight path, like
11:57
Speaker 1: someone who has no right or permission to speak.
12:02
Speaker 2: For the sake of censorship.
12:03
Speaker 1: Sometimes from the absence of real opportunity, like someone who
12:08
Speaker 1: gets sick but does not have access to a doctor.
12:11
Speaker 1: Or a child who has an education but does not
12:15
Speaker 1: have a school in his hands. Every kind of deprivation
12:20
Speaker 1: is a form of inequality Even if one of them
12:25
Speaker 1: is not legal If you get sick, you don't have
12:28
Speaker 1: the right to go to the doctor Freedom is also
12:33
Speaker 1: a source of success for a society And also a
12:36
Speaker 1: necessary tool for the development of that society A person
12:40
Speaker 1: who is free can save himself and affect the life
12:43
Speaker 1: of his surroundings There are two opposing views to the
13:20
Speaker 1: development of a society. The first view says that first
13:23
Speaker 1: we must put hard work and production in.
13:25
Speaker 2: Priority, i.e. blood and sweat.
13:28
Speaker 1: We must actually understand things like state aid to the
13:30
Speaker 1: poor or democracy and then accept it until the economy
13:34
Speaker 1: has grown enough. Former Minister of Finance of Singapore Lee
13:37
Speaker 1: Kuan Yew said He precisely mentioned this theory and said
13:45
Speaker 1: that political freedoms prevent them from rising and we must
13:47
Speaker 1: go to them after the recommendation. The second view, however,
13:52
Speaker 1: says that the recommendation should start with the freedom of
13:55
Speaker 1: speech between the people and political freedom. This question of
13:58
Speaker 1: whether political freedom helps economic growth or not is fundamentally incorrect.
14:09
Speaker 1: Because political freedom is not a means to reach the development,
14:12
Speaker 1: but itself is a part of the development and the
14:15
Speaker 1: need of the development. Without it, even if the economy grows,
14:19
Speaker 1: the development has not really moved. Suppose a person is
14:23
Speaker 1: very wealthy, but he does not have the permission to
14:27
Speaker 1: express his opinion freely or participate in general and political decisions.
14:30
Speaker 1: For this man deprived of freedom, what value does this
14:34
Speaker 1: wealth have? Even if he quickly gives up his rights, why?
14:42
Speaker 1: Because he cannot defend his rights. Even if he does
14:46
Speaker 1: not give up his rights, the same deprivation becomes a
14:50
Speaker 1: defeat for him. But freedom, in the definition that age has,
14:56
Speaker 1: besides the personal value, has a practical and practical role
15:00
Speaker 1: in its development.
15:01
Speaker 2: The example of its history is Japan.
15:04
Speaker 1: The value of the second degree of freedom, i.e. positive freedom,
15:09
Speaker 1: in the We can see the Japanese development clearly. Before
15:15
Speaker 1: the Meiji era, in the 19th century, that is, even
15:18
Speaker 1: before Japan became industrial, the market for this country was
15:23
Speaker 1: higher than that of Europe. While Europe had been industrial
15:28
Speaker 1: for decades, Japan was not industrial. In Japan, this educational
15:33
Speaker 1: capital was built from scratch and later became the.
15:36
Speaker 2: Engine of economic development.
15:39
Speaker 1: The comparison between China and India also shows the same
15:43
Speaker 1: relationship between social opportunities and readiness to get out of
15:48
Speaker 1: the market with more details. China opened its economy on
15:52
Speaker 1: the global market in 1979. But before that, it had
15:56
Speaker 1: invested tens of thousands of dollars on school and private
16:01
Speaker 1: schools and people had positive freedoms such as school and
16:06
Speaker 1: private schools. On the other hand, India, when it started
16:12
Speaker 1: economic reforms in 1991, was still half of its large-scale
16:16
Speaker 1: community unfit because similar investment had not been seen in
16:21
Speaker 1: general education. As a result, China was able to use
16:25
Speaker 1: market opportunities very quickly and advance. But China's progress is
16:29
Speaker 1: not unconditional. did not have political freedom, it left a
16:41
Speaker 1: terrible burden on the Chinese. Because between the years 1958
16:45
Speaker 1: to 1961, after the defeat of Mao's great policy of
16:47
Speaker 1: pre-establishment and cultural revolution, the greatest history of human history
16:54
Speaker 1: was established in China and 30 million people died. A
16:56
Speaker 1: few years later, Mao himself, the leader of China, In
17:10
Speaker 1: a group of party leaders, he confessed that he did
17:12
Speaker 1: not understand what was going on at the bottom without
17:15
Speaker 1: democracy That is, if the officials gave a news of
17:18
Speaker 1: the disaster, he would have taken the front of Qahdi
17:21
Speaker 1: Sen repeatedly repeats in his different books that taking the
17:26
Speaker 1: front of Qahdi is not very difficult But what he
17:28
Speaker 1: needs is political freedom and freedom of speech In a
17:34
Speaker 1: democratic society, Qahdi does not move For example, with the
17:42
Speaker 1: existence of dozens of Qahti in the last decades in
17:46
Speaker 1: the world, the very rich, poor, democratic India has not
17:51
Speaker 1: experienced even one Qahti since its independence in 1947 to today.
17:55
Speaker 2: The third phase is freedom and justice. A woman named Ana.
17:59
Speaker 1: Wants to use one of these three unemployed workers to
18:04
Speaker 1: work in her garden. Dinu is poorer than all three people.
18:15
Speaker 1: Bishanu has just fallen into poverty and is more upset
18:18
Speaker 1: than everyone else. Rugini has a chronic disease that can
18:23
Speaker 1: only be cured with this medicine, although he is not
18:27
Speaker 1: very poor. He knows about the situation of all three people,
18:32
Speaker 1: but he has to decide which one to put in priority.
18:36
Speaker 1: This story shows that every theory of justice actually determines
18:40
Speaker 1: which information should be the basis of the justice and
18:44
Speaker 1: which should be ignored. The first theory, the advantage of
18:50
Speaker 1: Jeremy Bentham and John Stuart Mill, says that the only
18:54
Speaker 1: thing that matters is the level of pleasure and happiness
18:57
Speaker 1: of the whole society.
19:29
Speaker 2: The second theory is libertarianism.
19:33
Speaker 1: Robert Nozick says that the right to private property is
19:36
Speaker 1: absolute and no result, no matter how disastrous, allows this
19:39
Speaker 1: right to be violated. But Sten, according to his own
19:42
Speaker 1: interpretation of the Bengali Qahti, shows that a Qahti, can
19:50
Speaker 1: move without any violation of the right to ownership, because
19:54
Speaker 1: the Tuhidistan and the Rustaian do not have enough money
19:58
Speaker 1: to buy food. That is, the rule of ownership can
20:01
Speaker 1: be completely fair according to libertarians and at the same.
20:03
Speaker 2: Time people will die of hunger.
20:11
Speaker 1: The third theory is the theory of John Rawls, who
20:16
Speaker 1: says that instead of money or pleasure, people should be
20:19
Speaker 1: based on things that Rawls calls the first goods, i.e. income,
20:23
Speaker 1: working opportunities and legal rights.
20:27
Speaker 2: But this view also takes a negative point.
20:31
Speaker 1: Two people can have exactly the same amount of money
20:34
Speaker 1: and the same legal rights of one year, But their
20:40
Speaker 1: lives are completely different. For example, someone who has a
20:42
Speaker 1: disability or illness, with the same amount of money, can
20:46
Speaker 1: take much less out of a healthy person's life. Now,
20:48
Speaker 1: what is the solution to age prejudice? It refers to
20:51
Speaker 1: the theory of ability. Instead of asking how much this
20:56
Speaker 1: person has money, or how much this person is happy
21:00
Speaker 1: and enjoys, Or does this person have any rights on paper?
21:12
Speaker 1: He must ask what this person can actually do. A
21:15
Speaker 1: woman with a high income but without permission to leave
21:20
Speaker 1: the house, according to the first class, may have a
21:23
Speaker 1: good position. But in practice, she is deprived of many
21:26
Speaker 1: of the human capabilities and basic life. This is the
21:30
Speaker 1: same question that refers to the ability. Neither does it
21:38
Speaker 1: count money, nor does it only measure the sense of
21:40
Speaker 1: pleasure Rather, it goes directly to the life of the
21:43
Speaker 1: individual And this is the place of age for the
21:45
Speaker 1: higher theory The fourth season, poverty in the sense of
21:48
Speaker 1: deprivation of ability This season refers to poverty Poverty is
21:55
Speaker 1: not just a lack of income, but deprivation of the
21:59
Speaker 1: basic abilities of life Like having a long life, being
22:09
Speaker 1: honest or receiving treatment and treatment. Why is this important?
22:13
Speaker 1: Because the relationship of income and health in different people
22:17
Speaker 1: is not the same. A person who is sick or
22:19
Speaker 1: old enough to reach the same level of good life
22:22
Speaker 1: needs more income than a healthy young man. One of
22:25
Speaker 1: the most disappointing findings of this period is the missing women.
22:37
Speaker 1: In countries such as India, China and Pakistan, due to
22:42
Speaker 1: lack of attention to breastfeeding and breastfeeding of girls, the
22:48
Speaker 1: ratio of women to men in society is naturally low.
22:53
Speaker 1: It turns out that more than 80 million women have
22:57
Speaker 1: been lost alone in China and India. That is, women
23:00
Speaker 1: who should have been alive, but because of lack of
23:03
Speaker 1: breastfeeding and breastfeeding, they never had a chance to live.
23:07
Speaker 1: The comparison between India and Africa highlights another point. Indian
23:11
Speaker 1: children have a worse background in terms of food and clothing,
23:15
Speaker 1: but their hope for life in India is higher. Why?
23:18
Speaker 2: Because unlike some.
23:20
Speaker 1: Parts of Africa, India has not experienced a wide war
23:25
Speaker 1: and conflict in recent decades. That is, poverty can have
23:29
Speaker 1: completely different shapes that each one wants separate solutions. meaning
24:03
Speaker 1: we have reached from corruption in the market to corruption.
24:07
Speaker 2: In the market.
24:08
Speaker 1: This period shows that none of these two corruptions.
24:14
Speaker 2: Are correct.
24:15
Speaker 1: First, the debt and the freedom of exchange, apart from
24:19
Speaker 1: its economic benefit, has a fundamental value.
24:22
Speaker 2: To prove this point, it is.
24:24
Speaker 1: Indicated by the decline before the internal war of America.
24:29
Speaker 1: Even if the farmers, in terms of income and lifetime,
24:33
Speaker 1: had a acceptable situation, after the end of the famine,
24:38
Speaker 1: the farmers could never return to those free workers. Because
24:43
Speaker 1: now the choice was with the worker, that is, for
24:46
Speaker 1: these workers, having to choose had a value that was
24:49
Speaker 1: not forcibly possible with any amount of money. But the
24:53
Speaker 1: market is not all work. And the origin of the
24:59
Speaker 1: market is not in the sense of justice. The market
25:02
Speaker 1: is unable to compete with things such as universal protection,
25:06
Speaker 1: education and environment, because these are general goods, that is,
25:10
Speaker 1: their profit is to everyone, not only to the person
25:14
Speaker 1: who gave him his money. For this reason, No one
25:21
Speaker 1: has enough motivation alone to pay the full cost of
25:26
Speaker 1: these general goods. And the market cannot guarantee these services
25:32
Speaker 1: to itself. And the government must definitely intervene. Interestingly, even
25:38
Speaker 1: Adam Smith, the father of the free market economy, himself
25:42
Speaker 1: was a supporter of the intervention of the government in
25:45
Speaker 1: the final training.
25:48
Speaker 2: Two people are both dangerous.
25:51
Speaker 1: From one side, a completely abandoned market and without any
25:55
Speaker 1: government supervision, it cannot ensure the safety of everyone and
26:01
Speaker 1: establish inequality. From the other side, a government that controls everything,
26:07
Speaker 1: such as the heavy impoverished regime in India before the
26:11
Speaker 1: reforms of 1991, turns itself into a source of corruption
26:15
Speaker 1: and corruption. Here we are in the middle of the
26:19
Speaker 1: way and we have reached the middle of the book
26:21
Speaker 1: of Tawse'eb Masabeh-e-Azadi. The historical records show that The human
26:43
Speaker 1: mind usually stays still for about 25 minutes and then falls.
26:45
Speaker 1: For this reason, we recommend that if you get tired,
26:48
Speaker 1: rest for a few minutes and then return to the
26:51
Speaker 1: second half of the book with a fresh mind. I
26:54
Speaker 1: use this opportunity and recommend another book that we have
26:59
Speaker 1: summarized in the remaining chapter. Iran is a short-term society,
27:13
Speaker 1: writes Mohammad Ali, a historian of Qatouzian, an economist and
27:17
Speaker 1: historian of Iran, a professor at Oxford University in England.
27:24
Speaker 1: If Sen says that development means the expansion of real freedoms,
27:29
Speaker 1: Qatouzian raises this question. Why in a country like Iran,
27:34
Speaker 1: despite the existence of thousands of years of civilization, the
27:37
Speaker 1: institutions do not take shape and every few decades Everything.
27:40
Speaker 2: Starts from zero.
27:42
Speaker 1: In short, it is in the concept of a short-term society.
27:48
Speaker 1: When the security of property and the rule of law
27:51
Speaker 1: does not exist, the most reasonable behavior for everyone is
27:55
Speaker 1: the current expenditure, not the long-term investment. And now, if
28:00
Speaker 1: you have rested, we will return to the continuation of
28:03
Speaker 1: the book of Tawseh-e-Masabeh-e-Hazadi.
28:09
Speaker 2: The sixth phase is the importance of democracy.
28:14
Speaker 1: In the forests of Sunderland, the borders of Bangladesh and India,
28:19
Speaker 1: Bengal's cattle are protected by the hunting law. But the
28:25
Speaker 1: poor Indian and Bangladeshi cattle farmers every year for the
28:29
Speaker 1: collection of cattle that costs only a few cents in
28:32
Speaker 1: the market, risk their lives to the attack of the cattle.
28:37
Speaker 1: Babra are preserved, but these poor people are not. With
28:42
Speaker 1: this image, this question is asked, is it very poor?
28:45
Speaker 1: Is it a suggestion to ignore political freedom? No definite
28:50
Speaker 1: answer of age. This distinction is more to the theory
28:58
Speaker 1: or claim of Lee Kuan Yew, The former Prime Minister
29:02
Speaker 1: of Singapore is based on the fact that capitalism helps
29:06
Speaker 1: economic growth.
29:09
Speaker 2: Senbar Shabahed Amari shows.
29:11
Speaker 1: That there is no definite relationship between capitalism and economic growth. Botswana,
29:19
Speaker 1: the most democratic country in Africa, has one of the
29:22
Speaker 1: fastest growth trends.
29:26
Speaker 2: While China, despite the.
29:29
Speaker 1: Economic growth that it has, has also overcome the greatest
29:32
Speaker 1: tragedy in human history, which we talked about in its story.
29:36
Speaker 2: One of the most famous sentences is, occurs in a
29:40
Speaker 2: democratic work.
29:40
Speaker 1: In view of the poverty rate of that country, since
29:44
Speaker 1: democratic governments must be the.
29:47
Speaker 2: Decision-makers of elections and free.
29:50
Speaker 1: Media, they immediately expose every sign of corruption, And in
30:00
Speaker 1: this way, it is taken forward. Democracy has three roles.
30:06
Speaker 1: The first role is political participation, which is part of
30:09
Speaker 1: a good life. That is, giving the right to vote
30:14
Speaker 1: and speaking out of any result is valuable to itself.
30:17
Speaker 2: The second.
30:20
Speaker 1: Role is democracy, which acts like a fast-paced system. A
30:24
Speaker 1: government that must be the answer to the people's opinion,
30:29
Speaker 1: Zootar mutawajah bohran mishé. Chizi ki dar Chin etifāq nai uftād. Naqsh-e-sevom,
30:38
Speaker 1: guftegu-i āzāt, be-shek-gīri-e dark-e-jāmeh-e az niyāzhāsh kumak mī kone, wa
30:44
Speaker 1: zamīne-e-hamkāri-ro farāham mī kone. Yāni mardom az rāh-e-bahs-o-tabadol-e-nazar dar ye jāmeh-e-demokrātik,
30:52
Speaker 1: mī fahman ki chê shizi vāgan barāshon oulawiyat dāre. Nemūne-e-in naqsh-e-sevom,
30:58
Speaker 1: This is a repeated failure in the Indian kingdom. This
31:03
Speaker 1: reasonable goal was not achieved by force of the government,
31:09
Speaker 1: but by the way of general discourse.
31:11
Speaker 2: And the rise of women's rights.
31:18
Speaker 1: Amartya Sen writes, Qahti usually does not move due to
31:22
Speaker 1: the lack of food in the country. Rather, it shows
31:26
Speaker 1: that a group of people can afford to buy food.
31:30
Speaker 1: That is, there is food, but this group does not
31:36
Speaker 1: have enough money to buy it. Qahti of Bengal in
31:40
Speaker 1: 1943 is a good example of this theory. Food production
31:43
Speaker 1: was not reduced, but World War II had raised the
31:46
Speaker 1: income of the residents of Calcutta. as this city had
31:54
Speaker 1: been converted into the logistics center of the British army.
31:56
Speaker 2: With the increase in the power.
31:58
Speaker 1: Of city shopping, the demand for rice increased and its
32:02
Speaker 1: price went up. The poor Russians and workers whose income
32:07
Speaker 1: remained stable could no longer buy rice in this expensive competition.
32:10
Speaker 1: The Bengali fishermen were one of the worst victims. In Bohran,
32:21
Speaker 1: Even the more wealthy city dwellers kept their first money
32:25
Speaker 1: for rice and put the fish store aside. As a result,
32:27
Speaker 1: the price of fish also fell and the fishermen could
32:31
Speaker 1: not get enough food with their sales. Ireland's market in
32:33
Speaker 1: 1840 also shows the same pattern. The disease destroyed the
32:48
Speaker 1: main food of the Irish poor people. But at the
32:54
Speaker 1: same time, the Irish farmers also exported other products such
32:59
Speaker 1: as wheat and cow to.
33:01
Speaker 2: The British government.
33:02
Speaker 1: The Irish poor people did not have land and did
33:04
Speaker 1: not have money to buy wheat, so they died of hunger.
33:08
Speaker 1: While there was enough food in the country, Only their
33:17
Speaker 1: hands could.
33:18
Speaker 2: Not reach it. The Great Wall of China.
33:22
Speaker 1: From 1958 to 1961, is another example that we have
33:24
Speaker 1: talked about a lot before. The lack of free documents
33:27
Speaker 1: caused the government to remain unaware of the disaster for
33:30
Speaker 1: three years.
33:31
Speaker 2: The interesting point is that.
33:41
Speaker 1: This Qahti is limited to these examples that are not
33:45
Speaker 1: found in the book of Sen. In our own history,
33:49
Speaker 1: similar examples have been seen. Of course, this part is
33:54
Speaker 1: not from the book, but is increased based on the
33:57
Speaker 1: history of Iran. Qahti is the great Qahti of Iran
34:01
Speaker 1: from 1296 to 1298, that is, from 1917 to 1919 AD.
34:10
Speaker 1: According to various reports, 2 to 10 million people of
34:13
Speaker 1: the 18 million population left the country that day. The
34:18
Speaker 1: numbers and the number of people are very different. This disaster,
34:24
Speaker 1: combined with the military occupation of Iran in World War I,
34:27
Speaker 1: the purchase and export of goods by foreign armies, especially England,
34:31
Speaker 1: caused drought and decreased the purchasing power of the people. However,
34:40
Speaker 1: according to Sen, if intelligence and intelligence in the country existed,
34:45
Speaker 1: it could prevent the disaster and prevent the sale and
34:49
Speaker 1: sending parts of the waste to the front of the
34:52
Speaker 1: World War I. The promising point, according to Sen, is
34:57
Speaker 1: that the measures are easily foreseeable, because usually Only a
35:06
Speaker 1: small part of the population, not the whole country, can
35:10
Speaker 1: afford to buy them. In the year 1973, in the
35:13
Speaker 1: state of Maharashtra, India, the government, with the creation of
35:17
Speaker 1: 5 million temporary jobs, restored the purchasing power of the
35:21
Speaker 1: people and, with the presence of a severe decrease in
35:25
Speaker 1: food production, did not cause any increase in the number
35:29
Speaker 1: of people in Margomir. Qahti is not a natural disaster.
35:36
Speaker 1: But it is a political defeat. Where the voice of
35:41
Speaker 1: the people is heard, Qahti does not move. The eighth
35:46
Speaker 1: phase is the activity of women. The age in this
35:51
Speaker 1: phase is different between the two theories about women.
35:54
Speaker 2: The theory of women's.
35:55
Speaker 1: Well-being, that is, improving the life and well-being of women,
36:00
Speaker 1: versus the theory of women's activity. i.e. her ability to
36:07
Speaker 1: act effectively and effectively for her own and her family's
36:09
Speaker 1: and surroundings.
36:10
Speaker 2: Women's rallies have been mainly focused on women's.
36:14
Speaker 1: Well-being for a long time, and they are trying to
36:18
Speaker 1: bring the best of well-being to women. But this look
36:21
Speaker 1: also sees women as active supporters and need for support.
36:36
Speaker 1: On the other hand, age suggests that a woman should
36:39
Speaker 1: be active or active. Someone who finds the most effective
36:42
Speaker 1: voice with tools such as independent income, working outside the home,
36:46
Speaker 1: sound and ability in the division of family and society.
36:51
Speaker 2: Not in this.
36:52
Speaker 1: Sense that the income should be more, but in this
36:56
Speaker 1: sense that in his opinion, In family decisions, he finds
37:05
Speaker 1: more weight. Sen establishes this claim with a report on
37:10
Speaker 1: the 296 Indian region. The increase in the number of
37:13
Speaker 1: women from 22% to 75% reduces the number of children
37:16
Speaker 1: under 5 years from 156 to 110 in 1000. While
37:34
Speaker 1: the 50% decrease in poverty of the family only reaches
37:37
Speaker 1: from 156 to 153 in 1000. That is, the mother's
37:39
Speaker 1: wealth is more effective for her child's survival and survival
37:44
Speaker 1: than the family's wealth. This period also shows two other
37:48
Speaker 1: similar examples. In the Indian kingdom, the power of women
38:01
Speaker 1: without any compulsion reached the 1.7th level, lower than the 1.9th
38:04
Speaker 1: level in China, with that horrible policy of China's single-childhood.
38:09
Speaker 1: In Bangladesh, the Grameen Bank, with a small amount of
38:12
Speaker 1: money that mainly gave to women, set a 98% return rate.
38:26
Speaker 1: This shows that when women are given the power of
38:28
Speaker 1: action instead of just helping, the results are more stable
38:31
Speaker 1: than the policies of oppression. Women and in general, the
38:35
Speaker 1: people should be seen as the solution to the problems,
38:39
Speaker 1: not as the scapegoat. 9.
38:40
Speaker 2: Community, Food and Freedom.
38:54
Speaker 1: Is the rise of the community causing the world to
38:58
Speaker 1: fall apart? Malthus predicted in 1798 that the community would
39:03
Speaker 1: rise faster from the production of food and the disaster
39:06
Speaker 1: would be irreversible. But Amar shows that this prediction was
39:10
Speaker 1: completely wrong for two centuries. Since the time of Malthus,
39:16
Speaker 1: the community of the world has become six times larger.
39:19
Speaker 1: but the production of raw food has also increased by
39:20
Speaker 1: dozens and the actual price of food has also become
39:25
Speaker 1: much lower in the long term. The most important point
39:30
Speaker 1: is that only focusing on the overall food supply can
39:35
Speaker 1: be dangerous with the bad view of Maltose and with
39:39
Speaker 1: the lack of goodwill. For example, in Bengali Qahti, which
39:43
Speaker 1: we saw in the previous period, the British authorities, because
39:47
Speaker 1: they saw enough of the overall food supply of the country,
39:50
Speaker 1: months of disaster in the event of a fall were denied,
39:53
Speaker 1: while the main problem was never the lack of food,
39:57
Speaker 1: but rather the loss of the purchasing power of a
40:00
Speaker 1: group of people.
40:01
Speaker 2: Now, compared.
40:03
Speaker 1: To the English Maltose, the French Condorse had almost the
40:07
Speaker 1: same time with it, with the expansion of training, especially
40:11
Speaker 1: women's training, people bring fewer children to the world. Tarihh
40:20
Speaker 1: be kondorse Fransavi haq mide. Mugayese Chin wa Kerala ham
40:26
Speaker 1: in ro sabit mikone. Chin az sal 1979 ba siyasat
40:32
Speaker 1: khashan tak farzandi wo ejbar narkh barwari ro be 1.9
40:37
Speaker 1: daum rason. Hamon tor ke dar fasle qabl guftim, Kerala
40:41
Speaker 1: bedon heech ejbari tanha ba amuzeshe zanan be narkh barwari 1.7
40:47
Speaker 1: daum raseed, paainter az Chin. and with the same speed.
40:51
Speaker 1: The most important difference in the messages is that China
40:54
Speaker 1: witnessed the increase in the number of girls in.
40:57
Speaker 2: The election, but the kings didn't.
41:02
Speaker 1: The solution to the collapse of the society is not
41:06
Speaker 1: a governmental force, it is freedom. Women who are educated
41:11
Speaker 1: and their voices are heard, themselves, the free, choose the
41:14
Speaker 1: smaller families. 10.
41:18
Speaker 2: Human rights Human rights are.
41:21
Speaker 1: Criticized for saying that this concept is a product of
41:26
Speaker 1: Western culture and with Asian values, like the harmony of China,
41:32
Speaker 1: order and loyalty, it is not consistent. The claim that
41:36
Speaker 1: the human rights of Vienna in 1993, especially from China,
41:39
Speaker 1: was rejected. But the history of Asia shows the opposite
41:45
Speaker 1: of this, Sen writes. The values of human rights are
41:50
Speaker 1: not related to any other people. Confucius advised his students
41:56
Speaker 1: to even tell the truth about the value of ruling. Akbar,
42:00
Speaker 1: the Indian Muslim Emperor, issued the order for the change
42:04
Speaker 1: of religion in the 16th century, when the courts of
42:07
Speaker 1: the Islamic State were in full operation in Europe. Tasahol
42:17
Speaker 1: in the world of Islam also has examples of prosperity.
42:20
Speaker 1: The Ottoman Salatins were mostly more open and tolerant than
42:25
Speaker 1: their European.
42:27
Speaker 2: Counterparts.
42:28
Speaker 1: In Cairo and Baghdad, examples of prosperity were seen from
42:31
Speaker 1: this tolerance. Even Mimonides, the great Jewish philosopher of the
42:38
Speaker 1: twelfth century, spoke of his family as a repulsive Jewish Europe,
42:44
Speaker 1: and in Cairo at that time, under the support of
42:47
Speaker 1: Saladin Ayubi, he found security. Even Buddhism, the only universal
42:53
Speaker 1: religion of the ignorant, was born in Asia.
42:58
Speaker 2: Sen at the.
43:00
Speaker 1: Same time points out to Abu Reyhan Biruni, the great
43:05
Speaker 1: Iranian scholar of the 11th century, Biruni in the book Mal-el-Hind,
43:10
Speaker 1: meaning about India, Nakhustin Taghiya Jamei, a non-Indian scholar who
43:17
Speaker 1: wrote about the Indian culture.
43:20
Speaker 2: Criticizes.
43:22
Speaker 1: Abu Rayhan for his radical behavior, which in turn changes
43:25
Speaker 1: any other nation just for being a stranger. Abu Rayhan,
43:29
Speaker 1: a thousand years before the formation of the human rights
43:33
Speaker 1: movement in the West, in the essence of the dignity
43:36
Speaker 1: of human beings more than nationality and nationality, while the
43:45
Speaker 1: books of Eastern European scholars about the world of Islam
43:49
Speaker 1: and the East are full of clichés, deviations and exaggerations
43:53
Speaker 1: in relation to the East. Cultural change also breaks the
44:01
Speaker 1: continuous borders. Red pepper, which is today the corner of
44:05
Speaker 1: Indian cuisine, actually came.
44:08
Speaker 2: To India a few centuries ago with the Portuguese.
44:13
Speaker 1: Tagore, a well-known Indian philosopher, writes, Anything that we understand
44:18
Speaker 1: and enjoy from humanity, it becomes ours immediately. Wherever its
44:22
Speaker 1: destination is, it is not important. Freedom, ease and human
44:26
Speaker 1: rights are not a private heritage.
44:30
Speaker 2: 12.
44:30
Speaker 1: Freedom according to social agreement Basle Payani ba porseshi az
44:44
Speaker 1: Bertrand Russell shuru mishay. Az oo porsidan, agar pas az
44:50
Speaker 1: marg roubarouye Khuda qarar begiri, chi migi? Russell migi, mi porsam,
44:57
Speaker 1: Khuda ya, chara shabahad wujudat ro.
45:00
Speaker 2: In qadr kam gozashdi?
45:02
Speaker 1: Jahani por az ranj wo bi-edalati, ba tasawur Khuda yi
45:06
Speaker 1: nazer wo mehraban wo khair kha nasazegar e. Sen writes
45:12
Speaker 1: that the responsibility of healing the pain of people is
45:15
Speaker 1: with the people itself. There is no God who comes
45:18
Speaker 1: from outside and solves.
45:22
Speaker 2: Our problem. But this says another question.
45:23
Speaker 1: How can someone be responsible for his life when he
45:26
Speaker 1: doesn't have the means at all? A child who doesn't
45:29
Speaker 1: have a school or a worker who is under the
45:31
Speaker 1: burden of debt It means that people are seen as
46:09
Speaker 1: the tools of production. But the value of people should
46:13
Speaker 1: not be compared to the value of tools. Teaching is
46:16
Speaker 1: not only for economic prosperity. A wise man lives better.
46:22
Speaker 1: Man is the goal, not just the tools of production.
46:29
Speaker 1: Sen Gandhi compares the leader of India's independence with Bengali leaders. Gandhi,
46:36
Speaker 1: when he took to Britain for a political protest, was,
46:41
Speaker 1: in his opinion, just like a hungry Bengali. But they
46:46
Speaker 1: had a fundamental difference. Gandhi could eat food at any
46:49
Speaker 1: moment and he chose not to eat it. But those
46:51
Speaker 1: hungry Bengalis didn't have such a choice. That is, just
46:54
Speaker 1: the appearance of one year is not enough. What is
47:03
Speaker 1: really important is freedom, which means having or not having.
47:08
Speaker 2: The right to choose. The book ends with a poem
47:11
Speaker 2: by William Cooper. Freedom has.
47:15
Speaker 1: Beauties that the bad guys never understand, even if they
47:18
Speaker 1: have come to their senses and are satisfied.
47:21
Speaker 2: The final message is this.
47:22
Speaker 1: Proclaiming means giving people the right to choose. not just
47:33
Speaker 1: filling their stomachs. And yet, the opinions on the book
47:37
Speaker 1: of the definition of freedom.
47:40
Speaker 2: The first opinion is.
47:43
Speaker 1: That the definition of abilities is not clear. Martha Nussiam,
47:48
Speaker 1: an American philosopher who was the founder of the definition
47:51
Speaker 1: of abilities in the book of Women and Human Design
47:54
Speaker 1: in 2000, It is the opposite that age does not
48:05
Speaker 1: give any clear indication of basic capabilities and this illusion
48:11
Speaker 1: makes it difficult to practice it. Capability means the actual
48:15
Speaker 1: ability of man to have a good life, not just
48:17
Speaker 1: the permission to be on paper, such as the ability
48:20
Speaker 1: to be healthy, to be educated, to participate in politics.
48:29
Speaker 1: Nostriam himself recommends a theory of ten possibilities. In the end,
48:34
Speaker 1: Sen believes that this is a general misconception. The theory
48:41
Speaker 1: of possibilities should be the result of the democratic discourse
48:45
Speaker 1: of any society, not a predefined formula, and we are
48:48
Speaker 1: not in a position to define these possibilities. The second
48:55
Speaker 1: point is about the relationship between democracy and economic growth.
49:00
Speaker 1: Adam Perjurski and Fernando Limonji in their book Por Erja
49:05
Speaker 1: show that there is no permanent relationship between democracy and
49:09
Speaker 1: economic growth. South Korea also had an economic growth during
49:14
Speaker 1: the colonial period. In response, In return, Sen himself states
49:22
Speaker 1: in the book that this relationship is important, sometimes positive
49:26
Speaker 1: and sometimes negative. But his assertion is that the value
49:30
Speaker 1: of democracy is not actually affected by the rise. Political
49:35
Speaker 1: freedom is the goal, not just the means of rising.
49:39
Speaker 1: And for this reason, even if democracy does not increase
49:42
Speaker 1: economic growth, it is still necessary. At least it is
49:44
Speaker 1: ahead of Qahti and itself is a part of a
49:47
Speaker 1: good life. Third point, individualism and lack of collective institutions.
49:50
Speaker 1: Third point, individualism and lack of collective institutions. Peter Evans,
50:07
Speaker 1: a professor at Berkeley University, says that age sees freedom
50:11
Speaker 1: as something that brings individuals to solitude, while people usually
50:13
Speaker 1: hear their voices only from the.
50:16
Speaker 2: Union or local organizations. In other words, age in the
50:18
Speaker 2: age of women, for example, refers.
50:19
Speaker 1: To organizations such as the Grameen Bank, but the main
50:23
Speaker 1: focus of the book is also on individual freedom. The
50:38
Speaker 1: final conclusion The message of the book is in one
50:42
Speaker 1: sentence Promotion means the expansion of the real freedoms of
50:47
Speaker 1: human beings The wealth and the unparalleled production of the
50:51
Speaker 1: nation Whatever it is, it is just a tool The
50:53
Speaker 1: real goal is to have the real power to choose
50:57
Speaker 1: the life that man wants Age shows that poverty is
51:03
Speaker 1: not just a waste Political corruption, corruption of the poor
51:08
Speaker 1: The principle of education, discrimination and suppression are also other
51:14
Speaker 1: forms of inequality and the real improvement, i.e. the retention
51:19
Speaker 1: of these conditions, is not only the.
51:21
Speaker 2: Increase of income.
51:21
Speaker 1: It also shows that these freedoms are related to each other.
51:26
Speaker 1: Democracy and freedom of expression prevent injustice. The education of
51:32
Speaker 1: women reduces the poverty of children and transparency prevents corruption.
51:39
Speaker 1: But perhaps the most important lesson of the book is this.
51:41
Speaker 1: People are not rulers of the state. They are halal problems.
51:45
Speaker 1: When there is real freedom, women and men are not
51:48
Speaker 1: active patients who are waiting for the state's version to remain.
51:52
Speaker 1: They are agents or conspirators who, by receiving real freedoms,
51:55
Speaker 1: create their own and their society. I thank you for
52:10
Speaker 1: your attention and support. The preparation of the summary of
52:15
Speaker 1: each book, from reading and keeping the text, to the
52:19
Speaker 1: completion and publication of the book, takes at least one
52:24
Speaker 1: or two weeks. However, all our content is available to
52:27
Speaker 1: everyone and will remain available to everyone. But being available
52:30
Speaker 1: does not mean being without a cost. Tadavum in masir
52:40
Speaker 1: tanha ba hamrahi wa hamayat shuma mumkene. Agar in khulas-e-ketabha
52:46
Speaker 1: ro mufid midonid wa dost darid in charag roshan bemoune,
52:51
Speaker 1: be do tarikh mitonid dar in masir ma ro hamrahi konid.
52:56
Speaker 1: Yek ba pardaght dav talabane haq eshtarak, link pardaght hamayat
53:02
Speaker 1: mali wa shumare kart banki, in the description of this
53:06
Speaker 1: post and also in the bio of the channel. 2.
53:09
Speaker 1: In every platform that listens to this video, with liking
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Speaker 1: and commenting, especially by sending this content to your friends,
53:19
Speaker 1: support Chekideh Eman Degar.
53:22
Speaker 2: Thank you and goodbye.