I. Introduction When scrutinizing economic development process, material factors such as physical assets, tools, figures and techniques are generally taken into account. As a matter of course, the impacts of these material factors during the relevant period can not be ignored. However, especially when the matter is approached from psychological and sociological point of view, „‟human, together with his soul and with valuable and unvaluable ones‟‟ comes in the forefront which is important as much as the material factors. Because, when non-physical dimension of the human is not taken into consideration, it becomes impossible to understand many topics. Because, when „‟human‟‟ is taken in hand with his loving, hating, demanding, lking, unliking, refusing, grieving, happy, accepting and sheltering sides, it will be easier to understand the events. (Tatar and Dönmez, 2008; 194)

 

It is quite difficult to explain the reasons of the countries for their successes and failures in the economic area by only material factors. Because, behaviours of the humans are doubtlessly the basic determinants of the two main occupation of the economy which is formed by production and consumption. It is possible to line up the factors influencing the human behaviours as; historical heritage, education level, environment, climate, population, politics and religion. All of these factors may have their respective impacts and at the same time, there is also the possibility to encounter the occurance of a different impact because of their interactions and to perceive these is not easy at all. However, religion is the most effective one among these factors and it has the determinant characteristic upon all these factors individually. Because, by being dependant to each factor, communal morals is generated as being religion-centric and it constitutes the basic parameter of the relevant community. In this context, Weber has accepted the influences of geography, history, and culture and religion data on the morals of the economy. (Weber, 1993; 228), In a similar way, when Ġbn-i Haldun also compared economic states of different communities, he has propounded that communal progress must not be connected only with the personal characteristics and he has emphasized that environmental and cultural factors must also be taken into consideration. (Kozak, 1984; 152).

 

When discussing the relation of economy and morals, Max Weber, Sombart and their contemporaries have made serious studies about the importance of morals, consequently about the importance of the religion on the economic life. Moreover, Max Weber‟s work named “Protestant Ethic and the Souls of Capitalism‟‟ has stamped 20th century. The core of this work is having the sovereignity in the economy. In this context, having frequent studies of Social Capital and Economic Development topics of the West in the literature of the economy during the last years has indirectly carried the relation of economic morals and communal values into agenda. 

 

Ahi-Order Organization encountered in Ottoman Turk history will be taken in hand in this study with it‟s principles and it‟s impacts on the economic life of the state in the context of social values, morals and social capital. The purpose of this is to bring forward the values of the human and his values into the agenda while these were lost within the economic activities in our contemporary world. Because, it is witnessed that the human is sacrified in the existing capitalist system at the cost of profit and earning and for the state in the socialist system.