Pesh az hama zehniyat hamchun arzishi bunyodkorona va akhloqi arzyobi karda meshavad. Dar vobastagi bo iqtisodiyot «manaviyoti iqtisodi»hamchun nizomi bunyodkorona va akhloqie, ki ba tavri insondustona ba samti qobiliyathoi omuzishi, fikri va ejodii dar sathi iqtisodiyot istifodashavanda ravona meboshad tashakkul meyobad. Az in ru, manaviyoti iqtisodiro hamchun payvandi murvathoi raftori zarurii iqtisodiyot manidod metavon kard, ki tavassuti on shakhs khudro hamchun mavjudoti boshuur, mustaqil va ozod huvaydo mekunad. Darajai balandi manaviyoti iqtisodii hamchun nizomi nishondodho, bahodihihoi akhloq va arzishho, ki tavassuti munosibathoi iqtisodi dar zermatni darajai «doroi» va bartariyati «muhim» bar «mavjud» ba nizom darovarda meshavand, muayyan megardad.
Baroi dar nihoyati kor tafovuti «umumi» va «makhsus»-ro aniq kardan, boyad dar sari nizomi nazariyai umumi sarmoya mufassaltar tavaqquf namud, ki aynan ba sarmoyai zehni dakhl dorad. Dar injo shoyad ba nizomhoi zerin ru ovardan lozim meoyad. Avvalan, sifatnok muayyan namudani hamaguna manfiathoi sarmoyavi tahti tasiroti tashakkuli arzishi navin khulosa karda meshavad. Hamaguna nafero, ki khususiyati tashakkul dodani arzishi navro dorad, hamchun sarmoya hisobidan mumkin nest. Dar barobari in, az nuqtai nazari paydoishi shaklhoi gunoguni sarmoya tanho sarmoyai moli, sarmoyai istehsoli mahsub megardad.
Sarmoyai insoni va tabii boshad, namudi «khudkifoya»-i irsi sarmoya hisobida meshavad, ki doroi khususiyati tashakkul dodani manfiatho, biduni ishtiroki digar namudhoi sarmoya meboshad. Dar barobari in «hosilnoki»-i sarmoyai tabii beshtar nisbat ba «hosilnoki»-i sarmoyai insoni muayyan karda meshavad.
Soniyan, hamaguna sarmoya dar khud nishonai amalkunandagiro dorad, ki bo tamini daromadnoki aloqamand ast. Judo shudani fazoi iqtisodi ba sifati sohai mustaqili faoliyat imkon medihad, ki dar borai shaklhoi gayripulii in daromadnoki sukhan karda shavad. Dar nizomi sahmguzorii mutavozei bozoriqabl az hama daromadi pulitashakkul meyobad va az shaklgiriftaistodani bozor in daromad metavonad musbi va yo manfi boshad. Az in lihoz, hama guna sarmoya dar khud khususiyati mavjudi ba sifati tasiri arzishi navinro doshta, nishoni amalkunandagiro dar shakli tasiroti daromadnoki dorost.
Dorandai namudhoi shaklyoftaistodai daromad sohibi sarmoya buda, huquq dorad daromadro hamchun vositai hokimiyati iqtisodi istifoda barad. Az in ru, sarmoya (az nuqtai nazari umumiiqtisodi)- in manfiati khosai doroi khususiyati tashakkuldihandai arzishhoi navin meboshad, ki ba sohibi vay daromadnokii muayyanro tamin mekunad. Aknun zarur ast, ki mafhumi «umumi»-ro dar tafsiri sarmoya ba «makhsus» tabdil dod, yane mohiyati sarmoyai zehniro boyad muayyan namud.Hangomi ijroi «fath kardan» dar muayyan namudani mohiyati sarmoyai zehniholathoi zerinro dar nazar doshtan lozim ast:
- Sarmoyai insoni az rui darajai shartnokiash qobili qabul ast, ki ba guruhhoi jismoni va aqlonijudo karda shavad. In taqsimotro bo on asosnok kardan mumkin ast, ki «sarhad»-i javobgui onho az rui khususiyathoi jismoni va aqloni muayyan megardad. Dar holati avvali inson ba ashyoi tabii na tanho bo istifoda az energiyai khud tasir merasonad, balki energiyai tabii va moshinahoi sokhtai khudro niz istifoda mebarad. Dar holati duyum vositai faoliyati inson akhbor ast, ki dar du namud zuhur meyobad: 1) hamchun akhbori ashyovikunonidashuda, ba jismi materiali tabdildodashuda baroi nafi muayyan; 2) hamchunin akhbori ideali (tafakkuri), ki dar shuuri ust.
Har du namudi akhbor masolehi «sokhtmonie» baroi istehsoli donishhoi navmeboshad. Az in ru, sarmoyai zehniro hamchun yak qismi sarmoyai insonihisobidan mumkin ast, ki dar tarkibi khud inchunin sarmoyai mehnatiro niz dorad. Albatta, sarmoyai zehni metavonad ba sarmoyai mehnati betasir yo az on judo boshad, ammo sarmoyai zehnihamchunin bo khususiyathoi mushakhkhasi khud niz metavonad ifoda gardad.
- Azbaski zehniyat na ba hama navi faoliyati aqloni, balki tanho bo tarkibi ruhiyu tafakkuri on payvast meboshad, pas sarmoyai zehni niz boyad hamchun shakli olii namudi volomaqomi sarmoyai aqloni ba nazar girifta shavad. In manoi onro dorad, ki qobiliyathoi aqlii inson na hamesha metavonad payvandi tashakkuldihandai «juzi nihoi»-i quvva va imkoniyathoi zehnii uro doda tavonand. Baroi in yak payvastagii khulqi-sozandagii qobiliyathoi aqlii u zurur ast.
Dar khislatnomai ovardashavanda quvva va imkoniyathoi zehni rohi oshkor kardani mohiyati sarmoyai zehni aniq megardad. Agar donishhoi zehnii yodshuda baroi halli yagon vazifai ejodi maqsadnok ravona shavad, pas sarmoyaguzorii arzishnoki musoidi in donishhoi zehni rukh medihad. Quvvahoi zehni boshad, shakli sarmoyai zehniro megirand.
Bo hamin tariq sarmoyai zehni in nizomi sarmoyakunonidashudai donishhoi zehni meboshad, ki istifodai samaranoki on istehsoli mahsulothoi neruhoi navini zehniro meafzoyad va hamchunin rohi ba dast ovardani daromadi muvofiq meboshad. Donishhoi zehni-in donishhoeand, ki boloravii boigariro dar asosi omilhoi mahsulnokii istehsolot tamin mekunand. Didan dushvor nest, ki sarmoyai zehni az rui mano nisbat ba sarmoyai aqli «amiqtar» ast, ki dar khud nizomi vasetari donishhoi aqlii nafaqat insondustona va «noosferi»-ro tajassum menamoyad. Agar ba sarmoyai insoni sarmoyai zehniro az rui nizomi «purra» va «qisman» muqoisa namoem, bo sarmoyai aqli in tanosub bo iborahoi «umumi» va «makhsus» ifoda megardad, ki dar in mavrid ba sifati «makhsus» sarmoyai zehni baromad mekunad.
Dar zermatni guftahoi bolo baze aniqiho darovardan muhim ast, ki bo paydoishi shuur va sarmoyai zehni aloqamand ast. Qabl az hama, shuur va sarmoyai zehnihamchun arzishhoi bunyodgaro qarib barobari paydoishi inson paydo shudaand. Dar borai holati «janin»-i on harf zadan mumkin, «juzi» budani onro takid kardan imkon dorad, ammo onro inkor kardan gayriimkon ast, ki dar sargahi taraqqiyoti insoniyat hamchun shakhsiyathoi sohibi madaniyati baland va bunyodkor zindagi va ejod mekardand, ki ba faoliyati insonvorona dar sharoiti khosgardonii manfiathoi iqtisodi va tanosubi akhloqi davat mekardand. Sarmoyai zehni baroi hamaguna nizomi iqtisodi, khos bud. Bo nazardoshti guftahoi bolo joi shuur va sarmoyai zehniro dar sokhtori sarmoyai insoni ba tavri zerin muayyan kardan mumkin ast.
Quvvai insonihamchun qobiliyati umumii inson dar faoliyati ejodiyu mehnati dar shakli quvvai mehnati (quvvai korgari), quvvai fikri (quvvai ejodi) va quvvai zehni (quvvahoi ejodi, manavi, sozanda) arzyobi meshavad. Dar navbati khud quvvai mehnati shakli sarmoyai mehnatihamchun obekti bevositai tasirrason ba ashyoi tabiat, quvvai fikri shakli sarmoyai fikrihamchun obekti tasirrasonanda ba hamai akhbori mavjuda va sarmoyai zehni (quvvai ejodi, manavi, sozanda) hamchun arzishi manavi-sozanda, tafakkuri kapitalikunonidashuda yo obekti tasirrasonanda ba akhbori noosferi, insondustiyu sozandaro megirand. Sarmoyai mehnati, sarmoyai fikri va sarmoyai zehni dar yakjoyagi sarmoyai insoniro hamchun quvvai muhimi insoni (mehnati, fikri, zehni) tashkil doda, dar ravandi zehnikunonii iqtisodiyot sarmoyai insoni beshtar ba sifati sarmoyai zehni baromad mekunad.
Mushtarakii sarmoyai aqli va zehni dar on zuhur meyobad, ki ashyoi tasirrasonanda ba on akhbor ast, ammo istifodai bunyodkoronai sarmoyai zehni bevosita ba istifodai akhbori sozandai akhloqi aloqamand ast. Muhim budan va minbad kapitalikunonidani on ba vaseshavii nekuahvoli dar asosi az nav korkard va hatto ikhtisor shudani hajmi ashyohoi tabiat ovarda merasonad. Sarmoyai zehnihamchun omili istehsolot dar khud chunin khususithoi khosro meparvarad.
- Hususiyati sarmoyai zehni misli sarmoyai insoni dar on ast, ki barangezandai on niz khudi inson ast. Az darajai madaniyatnokii u va malumotash,qaror va amali u na tanho muhimmiyati donishhoi zehni, balki naqshi on ba arzishhoi sarmoyavi va khudi ravandi on vobastagi dorad. Inson donishi khud va tamomi digar namudhoi sarmoyai «gayrizinda»-i khudro ba «harakat» medarorad, ravandi sozandagiro tashkil va idora mekunad, samti ba on muvofiqro aniq karda, ba muhtavoi muayyan tamin mekunad. In holat khususiyati nihoii sarmoyai zehniro zohir menamoyad, ki on dar nizomi sarmoyai yagonai sozandai bazisi meboshad.
- Tahkursii sarmoyai insoni va dar payvastagi bo on sarmoyai zehniro chunin manidod kardan mumkin ast, ki on asosi tashkil kardan va rivoj dodani digar namudhoi sarmoya meboshad. In holat moro ba on khulosa meorad, ki dar sharoiti manavikunonii amaliyoti khojagi sarchashmai asosii taraqqiyot va navsozii bosifati sarmoyai tabiiin amvoli sarmoyai zehni meboshad. In manoi onro dorad, ki mablagguzorii bevosita ba sarmoyai zehni, ayni zamon mablagguzorii bevosita ba sarmoyai tabiI va amvolI niz meboshad. Ahamiyati sarmoyai zehnihamchun mutadilsozandai hamai namudhoi sarmoya dar tashkili zanjiri tekhnologii omilhoi mavjudai istehsolI, tashakkuli muhiti musoidi ijtimoI-iqtisodI, ki istifodai maqsadnoki sarmoyai tabiI va amvoliro tamin mekunad, zuhur meyobad.
- Hususiyati sarmoyai zehnI dar khudrivojyobii ust, yane in sarmoya dar yakjoyagI bo inson quvvai khudro khud meafzoyad, sifat va khususiyathoi zarurii sozandagiashro ba vujud meorad. Murakkabi ravandi istehsolii muosir va talaboti afzoyandavu ivazshavanda baroi tashkili nekuahvolI zarurati na tanho bosurat, balki afzoyandai sarmoyai zehniro taqozo mekunand. In sarmoya boyad na tanho ba sharoiti tagyiryobandai ravandi sozandagI muvofiqat kunad, balki ba in sharoitho faolona tasir rasonda onhoro ba talaboti shakhsI va jamiyatI muvofiq gardonad.
- Hangomi durust istifoda burdani sarmoyai zehnI tamomi nizomi sozandagiyu manavii khislati inson «ba kor medaroyad». Ejodkorii inson hamesha na tanho darajai donishi uro inikos mekunad, balki bo hissiyot va taassuroti u «muayyan» gardidaast (oroish yoftaast), dar mahsuloti istehsolshavanda arzishhoi mantiqiyu akhloqi, nishondihandahoijamiyatiyu ruhii subektro tajassum mekunad. Ba nizomdarorii dokhilii insurhoi gunoguni sarmoyai zehnii shakhsiyat hamon qadar beshtar muvaffaqiyatnok ast, ki darajai madaniyati umumI va kasbii u baland boshadu faoliyati ejodiyu mehnatiash nazarras boshad.
- Hususiyati muhimtarini sarmoyai zehnI on ast, ki savdoi dar bozori sarmoyai zehnI vujud doshtani imkoniyathoi inson ba faoliyati muayyani ejodiyu sozandagI bo qoidai asosi taboduli ham arzishi kamtar payvastgardida, khususiyati beruniro ba khud megirad. Judonashavandagii sarmoyai zehni va zehniyati insoni imkoniyati dar rafti ravandi sozandagI beshtar pahn kardani quvvai ejodi sozandagii uro tamin menamoyad, behtar az on, ki shartnomai korgaru korfarmoro ba nizom darorad. Samarahoi musoidi beruni baroi korfarmo musoid dar shartnomahoi amalkunanda aks namegardand.
- Muayyan kardani khususiyati berunii amaliyoti baynihamdigarii insonho dar tashkil va mavjudiyati ogozi boshuurona dar sarmoyai zehni imkon medihad, ki boz yak khususiyati onro hamchun omili istehsolot namoyon kunad. Mohiyati on dar in ast, ki sarmoyai zehni omili yagona dar istehsolot buda, dar yak vaqt ham istehsol megardad va ham rivoj meyobad. Sarmoyai mazkur hangomi istifodabari inkishof meyobad, va dar ravandi inkishof boshad, rohhoi navi istifodai on paydo meshavand. Dar in jo hamzamon «istifodai sozanda» va «farsudashavii sozanda» budani sarmoyai zehni joy dorad, ki dar du ravand dar vaqt va fazo barobar muvofiq meoyand. Ba hamin tariq sarmoyai zehni arzishi «afzoyanda» yo «dukarataro» ba dast meorad, ki ba manohoi zerin ifoda megardand. Avvalan, dar ravandi istifodai bevositai quvvati sozanda sarmoyai zehnii ba on muvofiqro ba vujud meorad, ki dar nihoyati kor ba takmilyobii khudi in sarmoya tasir merasonad. Soniyan dar ravandi istifodai sarmoyai zehni hamzamon ravandi inkishofi on bo rohi gunshavii donishhoi zehni ba vujud meoyad. Dar in holat «afsurdagii rivojyobanda» va «inkishof dar rafti afsurdashavi» yakjoya ba amal meoyand.
- Hususiyati muhimtarini sarmoyai zehnI qobiliyati be ishtiroki sarmoyai tabiI va ashyovI ba vujud ovardani nematho meboshad. Qobiliyati nombarshudai sarmoyai zehnI natijai on ast, ki on dar shakli «zinda», khudkifoyagii omili istehsolotro tajassum menamoyad. Aknun «makhsus» budan dar nizomi sarmoyai zehniro ham omili ejodkunanda tasavvur kardan mumkin ast.