خلاصه ماشینی:
According to him, the essential aspect of what Ibn Khaldun called Asabyya, can be considered as a significant methodological tool for the study and the understanding of change in the world arena.
2) In agreement with Lacoste, it can also be claimed that Ibn Khaldun’s "new science" has been undertaken to interpret social life and has led to the centrality of change in human society and history.
(100) Ibn Khaldun, however, deals with the relationship between the social base and political authority as a moment in his conceptual framework for a Historical Sociology.
In the first dialectic, Ibn Khaldun deals with the process of change from badavi to hadhari formation mediated by Asabyya’s will to power.
(138) According to Ibn Khaldun, the new riches obtained by center-hadhari extension of power would lead to luxury and despotism, which are the economic and political aspects of concentration of power.
231-232) Ibn Khaldun accordingly explains how such new political orientations ultimately result in the break up of Asabyya and consequently the break down of the existing system: If the ruler uses force and is ready to mete out punishment and eager to expose and to count their sins, [his subjects] become fearful and depressed and seek to protect themselves against him through lies, … and deceit … .
"Life-World", be it badavi, modern, or any other type, can be understood better in its various aspects, especially as regards changes like "nation building", "revolutions" or "the struggle against colonial domination", if analyzed by a theoretical elaborations benefited from Ibn Khaldun's Umran.