نوع مقاله : ترویجی
نویسندگان
1 استادیار گروه قرآن و مدیریت، جامعه المصطفی العالمیه، ایران، قم
2 دانش پژوه دکتری مطالعات ادیان، گرایش اهل بیتشناسی، جامعه المصطفی العالمیه، ایران، قم
کلیدواژهها
عنوان مقاله English
نویسندگان English
Contemporary management theories, such as those of Chris Argyris, are based on a materialistic and reductionist paradigm that limits man solely to psychological and behavioral dimensions and ignores his spiritual dimension, genuine agency, and transcendental goals. This article, with an analytical-critical approach and an interrogative method, has reinterpreted these ideas in the light of Quranic anthropology. The research findings show that Quranic anthropology emphasizes five basic pillars: man's free will and responsibility, his dual dimension (material and spiritual), a worship-oriented view of work, determining justice and trustworthiness as the organization's goal, and respecting the inherent dignity of man as a moral boundary. In contrast, theories such as Argyris's, by reducing the complex dimensions of man, diminishing agency and responsibility, and focusing on purely material goals, lack comprehensive moral support. As a result, moving beyond reductionist management paradigms requires relying on this rich Quranic anthropology to realize organizations in which justice, preservation of human dignity, comprehensive growth, and accountability are achieved in a balanced manner with efficiency.
Introduction
Management and organizational behavior theories rooted in Western humanist paradigms often assume a one-dimensional view of human beings, reducing them to merely material or psychological entities. Among the most influential of these is Chris Argyris’s perspective in “Personality and Organization”. Argyris posits an inherent incompatibility between the psychological needs of mature individuals—such as autonomy, responsibility, and self-actualization—and the hierarchical, controlling structures of formal organizations. This conflict, he argues, is the primary source of dysfunctional behaviors including apathy, excessive ambition, and withdrawal from the organization. Despite the significance of this theory in advancing concepts like double-loop learning and individual development, a fundamental question remains regarding the comprehensiveness of its anthropological foundations. The central problem addressed by this study is a Qur’anic critique of Argyris’s assumptions, aiming to transcend reductionism and achieve a holistic model based on revealed teachings. The objective of this paper is to critically reassess the anthropological underpinnings of Argyris’s theory across four axes—human nature, free will, basic needs, and the ultimate goal of behavior in organizations—from the perspective of the Holy Qur’an.
Materials & Methods
This research employs an analytical-critical method of the istinṭāqī (hermeneutic-interrogative) type. In this approach, key propositions of Argyris’s theory are first formulated systematically. These propositions are then transformed into direct questions posed to the text of the Qur’an. By referring to authoritative verses and exegetical works—including al-Mīzān, Tasnīm, Fī Ẓilāl al-Qur’ān, as well as the writings of Motahhari, Mesbah Yazdi, and Javadi Amoli—answers are extracted and serve as the basis for critique.
Discussion & Result
The findings reveal that the Holy Qur’an presents a comprehensive system across the four domains:1. Human Nature: Humans are two-dimensional beings (corporeal-spiritual) endowed with an immutable, divine nature (fiṭrah). Verses such as “The nature [made by] Allah upon which He has created mankind” (Q. 30:30), “And we have certainly honored the children of Adam” (Q. 17:70), and the prostration of angels before Adam (Q. 38:72) demonstrate inherent dignity and existential nobility that no organizational structure may violate.2. Free Will: Will and choice are intrinsic to humanity; even social and organizational structures cannot negate this principle. The verse “So whoever wills – let him believe; and whoever wills – let him disbelieve” (Q. 18:29) emphasizes fundamental agency and direct accountability. 3. Basic Needs: Alongside material and psychological needs, higher innate needs—such as worship (Q. 51:56), pursuit of justice (Q. 57:25), quest for knowledge (Q. 20:114), and faith in the Hereafter (Q. 18:7)—also guide human behavior within organizations.4. Ultimate Goal of Organizational Behavior: The ultimate purpose of organizational activity transcends profit and productivity; it is the realization of justice (qisṭ) and equity, fulfillment of trusts, and the flourishing of the earth within the framework of divine responsibility (Q. 4:58; 57:25). In this view, the organization is a moral, duty-oriented institution, not merely a profit-making machine. Furthermore, the findings expose three fundamental reductionisms in Argyris’s theory: Critique of Substantial Reductionism (One-Dimensionality): By ignoring the spiritual dimension and divine fiṭrah, Argyris reduces humans to purely material-psychological beings. This perspective fails to explain the need for meaning, ethical commitment, and altruism in organizations. The Qur’an, affirming the “best form” (aḥsan taqwīm) and the breathing of the divine spirit, presents a two-dimensional human being; neglect of the spiritual dimension renders organizational design incomplete and constraining. · Critique of Determinism (Relativization of Free Will): Argyris’s dual model of mature/immature personality effectively traps humans within organizational structures, reducing free will to “choice within structure” rather than choice of structure itself. The Qur’an, emphasizing intrinsic reason and will, and through direct address “Did I not enjoin upon you…” (Q. 36:60-61), considers humans as free and responsible beings whose agency cannot be negated by structures. · Critique of Materialistic-Utilitarian Teleology: Argyris defines the organization’s goal as maximizing productivity and psychological satisfaction, lacking any supra-organizational ethical framework to constrain power. The Qur’an, by introducing justice, trust, and servitude as transcendent ends, liberates the organization from pure profit-orientation and establishes human dignity as a red line of management.
Conclusion
This study demonstrates that moving beyond Argyris’s reductionist paradigm toward a Qur’anic anthropology proposes five essential pillars for organizational theorizing: (1) the human being as free and accountable; (2) the human being as a two-dimensional (material-spiritual) entity; (3) work as worship and a field of trial; (4) justice and trustworthiness as the ultimate goals of the organization; and (5) inherent human dignity as a red line of management. These pillars can serve as the foundation for designing structures that, while maintaining efficiency, foster spiritual growth, ethical conduct, and human excellence within organizations. The paper concludes by emphasizing that a Qur’anic critique of management theories is not an absolute rejection but rather a completion and elevation of those theories through a monotheistic worldview.
کلیدواژهها English
