Features of the modern value system of Russian society. Basic national values ​​of Russian society Social values ​​of modern Russian society

Values ​​are generalized goals and means of achieving them, acting as fundamental norms. They ensure the integration of society by helping individuals make socially approved choices about their behavior in vital situations. The value system forms the internal core of culture, the spiritual quintessence of the needs and interests of individuals and social communities. It, in turn, has a reverse impact on social interests and needs, acting as one of the most important motivators of social action and individual behavior. Thus, every value and value system has a dual basis: in the individual as an intrinsically valuable subject and in society as a sociocultural system.

Typology of values

There are several reasons for the typology of values. Since values ​​influence people’s behavior in all spheres of their life, the simplest basis for their typology is their specific purpose.

meticulous content. On this basis, social, cultural, economic, political, spiritual, etc. values ​​are distinguished. Experts count many dozens, even hundreds of such values. And if we associate values ​​with qualities, abilities, personality traits, then Allport and Odbert counted 18 such traits (XXI. and Anderson was able to reduce this list first to 555. then to 200 names. But the most general, basic values ​​that form the basis of people’s value consciousness and latently influencing their actions in various areas of LIFE. not so many. Their number turns out to be minimal if we correlate values ​​with the needs of people: Freud suggested limiting ourselves to two. Maslow five needs-values. Murray formed a list of 28 values. Rokeach estimated the number of terminal values ​​in one and a half dozen, and instrumental ones - five to six dozen, but empirically studied 18 of each. In a word, we are talking about two to four dozen basic values.

Taking into account the results of empirical studies, including ours, on this basis four groups of values ​​can be distinguished:

Values ​​of the highest status, the “core” of the value structure;

Middle-status values ​​that can move to the core or to the periphery, so they can be thought of as a “structural reserve”;

Values ​​below average, but not the lowest status, or “periphery” - they are also mobile and can move to the “reserve” or to the “tail”;

Values ​​of lower status, or the mentioned “tail” of the value structure, the composition of which is inactive.

The value core can be characterized as the dominant group of values ​​in the public consciousness that integrate society or another social community into a whole (according to our data, these include those values ​​that are approved by over 60% of the population).

The structural reserve is located between dominance and opposition; it serves as the area where value conflicts between individuals and social groups, as well as intrapersonal conflicts, are most intense (on average, 45-60% of the population approve of such values).

The periphery includes oppositional values ​​(approximately 30-45% of the population approve of them), dividing members of a given community into adherents of significantly different, sometimes incompatible values ​​and therefore causing the most acute conflicts.

Finally, in the tail are the values ​​of a clear minority, which differs from the rest of the community members in the greater stability of their orientations, inherited from past layers of culture (less than 30% of the population approve of them).

Introduction
Values ​​are generalized ideas of people about the goals and means of achieving them, about the norms of their behavior, embodying historical experience and concentratedly expressing the meaning of the culture of a particular ethnic group and of all humanity.
Value in general and sociological value in particular have not been sufficiently studied in domestic sociological science. It is enough to familiarize yourself with the contents of textbooks and teaching aids on sociology published at the end of the twentieth century and in recent years to be convinced of this. At the same time, the problem is relevant, socially and epistemologically significant both for sociology and for a number of social and human sciences - history, anthropology, social philosophy, social psychology, government studies, philosophical axiology and a number of others.
The relevance of the topic is presented in the following main provisions:
· Understanding values ​​as a set of ideals, principles, moral norms that represent priority knowledge in people’s lives, have a very specific humanitarian significance both for a particular society, say, for Russian society, and at the general human level. Therefore, the problem deserves comprehensive study.
· Values ​​unite people on the basis of their universal significance; knowledge of the patterns of their integrative and consolidating nature is completely justified and productive.
· Social values ​​included in the subject field of sociological problems, such as moral values, ideological values, religious values, economic values, national ethical values, etc., are of utmost importance for study and accounting also because they act as a measure of social assessments and criteria characteristics.
· Clarifying the role of social values ​​is also important for us, students, future specialists who will carry out social roles in social reality in the future - in a work collective, city, region, etc.

Values ​​of modern Russian society
The changes that have occurred over the past ten years in the sphere of government and political organization of Russian society can be called revolutionary. The most important component of the transformation taking place in Russia is a change in the worldview of the population. It is traditionally believed that mass consciousness is the most inertial sphere compared to the political and socio-economic ones. However, during periods of sharp, revolutionary transformations, the system of value orientations can also be subject to very significant shifts. It can be argued that institutional transformations in all other areas are irreversible only when they are accepted by society and enshrined in the new system of values ​​that this society is guided by. And in this regard, changes in the worldview of the population can serve as one of the most important indicators of the reality and effectiveness of social transformation as a whole.
In Russia, as a result of changes in the social structure during the transition from an administrative-command system to a system based on market relations, there was a rapid disintegration of social groups and institutions, and a loss of personal identification with previous social structures. There is a loosening of the normative value systems of the old consciousness under the influence of the propaganda of ideas and principles of new political thinking.
People's lives are individualized, their actions are less regulated from the outside. In modern literature, many authors talk about a crisis of values ​​in Russian society. Values ​​in post-communist Russia really contradict each other. Reluctance to live in the old way is combined with disappointment in new ideals, which turned out to be either unattainable or false for many. Nostalgia for a giant country coexists with various manifestations of xenophobia and isolationism. Getting used to freedom and private initiative is accompanied by a reluctance to take responsibility for the consequences of one’s own economic and financial decisions. The desire to defend the newfound freedom of private life from uninvited intrusions, including from the “watchful eye” of the state, is combined with a craving for a “strong hand.” This is only a cursory list of those real contradictions that do not allow us to unambiguously assess Russia’s place in the modern world.
Assuming consideration of the process of development of new value orientations in Russia, it would not be amiss to first pay attention to the very “soil” on which the seeds of a democratic social order fell. In other words, what the current hierarchy of values ​​has become under the influence of the changed political and economic situation largely depends on the general ideological attitudes that have historically developed in Russia. The debate about the Eastern or Western nature of spirituality in Russia has been going on for centuries. It is clear that the uniqueness of the country does not allow it to be attributed to any one type of civilization. Russia is constantly trying to enter the European community, but these attempts are often hampered by the “eastern genes” of the empire, and sometimes by the consequences of its own historical fate.
What characterizes the value consciousness of Russians? What changes have occurred in it in recent years? What has the previous hierarchy of values ​​transformed into? Based on data obtained in the course of several empirical studies on this issue, it is possible to identify the structure and dynamics of values ​​in Russian society.
An analysis of Russians’ answers to questions about traditional, “universal” values ​​allows us to identify the following hierarchy of Russians’ priorities (as their importance decreases):
family - 97% and 95% of all respondents in 1995 and 1999, respectively;
The family, providing its members with physical, economic and social security, at the same time acts as the most important tool for the socialization of the individual. Thanks to it, cultural, ethnic, and moral values ​​are transmitted. At the same time, the family, remaining the most stable and conservative element of society, develops along with it. The family, thus, is in motion, changing not only under the influence of external conditions, but also due to the internal processes of its development. Therefore, all social problems of our time affect the family in one way or another and are refracted in its value orientations, which are currently characterized by increasing complexity, diversity, and inconsistency.
work - 84% (1995) and 83% (1999);
friends, acquaintances - 79% (1995) and 81% (1999);
free time - 71% (1995) and 68% (1999);
religion - 41% (1995) and 43% (1999);
politics - 28% (1995) and 38% (1999). 1)
Noteworthy is the very high and stable commitment of the population to such traditional values ​​for any modern society as family, human communication, and free time. Let us immediately pay attention to the stability with which these basic “nuclear” values ​​are reproduced. The four-year interval did not have a significant effect on attitudes towards family, work, friends, free time, or religion. At the same time, interest in the more superficial, “external” sphere of life—politics—has increased by more than a third. It is also understandable that for the majority of the population in today’s crisis socio-economic situation, work is of great importance: it is the main source of material well-being and the opportunity to realize interests in other areas. At first glance, the only thing that seems somewhat unexpected is the mutual position in the hierarchy of values ​​of religion and politics: after all, over the course of more than seven decades of Soviet history, atheism and “political literacy” were actively cultivated in the country. And the last decade of Russian history was marked, first of all, by turbulent political events and passions. Therefore, it is not surprising that there is some increase in interest in politics and political life.
Previously, the qualities desirable for the social system were, as it were, predetermined by communist ideology. Now, in the conditions of the liquidation of the monopoly of one worldview, the “programmed” person is being replaced by a “self-organizing” person, freely choosing his political and ideological orientations. It can be assumed that the ideas of political democracy of a rule of law state, freedom of choice, and the establishment of a democratic culture are not popular among Russians. First of all, because the injustice of today’s social system, associated with growing differentiation, is activated in the minds of Russians. Recognition of private property as a value may have nothing to do with its recognition as the object and basis of labor activity: private property in the eyes of many is only an additional source (real or symbolic) of consumer goods.
Today, in the minds of Russians, those values ​​that are in one way or another connected with the activities of the state are updated first of all. The first among them is legality. The demand for legality is a demand for stable rules of the game, for reliable guarantees that changes will not be accompanied by a massive ejection of people from their usual niches in life. Russians understand legality not in a general legal sense, but in a specific human sense, as a vital need for the state to establish an order in society that actually ensures the safety of individuals (hence the high rating of the word “security” as the main need of a vital type). There is every reason to assume that in the minds of the majority of Russians, despite all the ideological shifts that have occurred in recent years, the correlation of the law with the usual functions of the former state, as a guarantor of public order and a distributor of basic goods, still prevails. A private person, formed in the Soviet era, sees in another private person (or organization) a competitor not in production, but exclusively in consumption. In a society where all sources and functions of development were concentrated in the hands of the state, in a society that tried to develop technologically without the institution of private property, such a result was inevitable. Currently, one of the main values ​​of Russians is a focus on private life, family well-being, and prosperity. In a crisis society, the family has become for most Russians the center of attraction for their mental and physical strength.
The concept of security, like perhaps no other, captures continuity with the consciousness of the “traditionally Soviet” type and at the same time carries within itself an alternative to it. In it one can see nostalgic memories of the lost orderliness (traces of “defense consciousness”), but at the same time, the idea of ​​​​protection of the individual who has felt the taste of freedom, protection in the broadest sense of the word, including from the arbitrariness of the state. But if security and freedom cannot become complementary, then the idea of ​​security, with increasing interest in it, may well be combined in Russian society with a demand for a new ideological unfreedom of the “national socialist” kind.
So, the value “core” of Russian society consists of such values ​​as legality, security, family, and prosperity. Family can be classified as interactionist values, the other three are vital, the simplest, significant for the preservation and continuation of life. These values ​​perform an integrating function.
Values ​​are the deep foundations of society; how homogeneous or, if you like, unidirectional they will become in the future, how harmoniously the values ​​of different groups can be combined will largely determine the success of the development of our society as a whole.
As has already been noted, fundamental changes in society are impossible and incomplete without changing the value consciousness of the people who make up this society. It seems extremely important to study and fully monitor the process of transformation of the hierarchy of needs and attitudes, without which real understanding and management of social development processes is impossible

Conclusion

The most significant values ​​are: the life and dignity of a person, his moral qualities, moral characteristics of human activities and actions, the content of various forms of moral consciousness - norms, principles, ideals, ethical concepts (good, evil, justice, happiness), moral characteristics of social institutions, groups, collectives, classes, social movements and similar social segments.
Among the sociological consideration of values, religious values ​​also occupy an important place. Faith in God, the desire for the absolute, discipline as integrity, high spiritual qualities cultivated by religions are so sociologically significant that these provisions are not disputed by any sociological teaching.
The considered ideas and values ​​(humanism, human rights and freedoms, environmental ideas, the idea of ​​social progress and the unity of human civilization) act as guidelines in the formation of the state ideology of Russia, which becomes an integral part of post-industrial society. The synthesis of traditional values, the heritage of the Soviet system and the values ​​of post-industrial society is a real prerequisite for the formation of a unique matrix of the integrative state ideology of Russia.

Bibliography:

revolution.allbest.ru/ sociology/00000562_0.html
etc.................

Classification of values ​​by G. Allport

Philosophical classification of values

Socio-psychological classification of values

Classification of values

Based on socio-psychological principles, values ​​are traditionally classified as follows:

- universal(love, prestige, respect, security, knowledge, money, things, nationality, freedom, health);

- intragroup(political, religious);

- individual(personal).

Values ​​are combined into systems, representing hierarchical structure, which changes with age and life circumstances. At the same time, no more than 12 values which he can use as a guide.

Related concepts include: “interest”, “need”, “desire”, “duty”, “ideal”, “orientation” and “motivation”. However, the scope of these concepts is usually narrower than the concept of “value”. Under interest or need usually understood as socially conditioned drives associated with the socio-economic status of various layers, groups or individuals, and in this case the remaining values ​​(ideals) are only an abstract reflection of interests. Motivation is a process during which awareness (justification) of the intention to do (not do) something is formed. Motivation is most often considered in general and social psychology. Positive motivations are based on values ​​that are mastered by the individual and become value orientations that guide his consciousness and behavior.

Conflict may arise between value and everyday orientations, defined as the discrepancy between duty and desire, due and practically realized, ideally recognized state and life conditions that do not give a person a chance. But such contradictions between the recognition of the great importance of a value and its unattainability can be mastered by a person in different ways. The reason may be seen in external circumstances (“the environment is stuck”), in the machinations of rivals or enemies, or in the insufficient activity and effectiveness of the person himself. A classic example of the dramatic discrepancy between a value and action aimed at achieving it is found in the play W. Shakespeare's "Hamlet". Almost until the very end of the play, the prince delays his action (and if he acts, it is “situational”, according to his mood) - and not only in order to make sure again and again of the crime committed by the king, but also because he deeply doubts the need to act. In contrast, the hero of the novel F. M. Dostoevsky “Crime and Punishment” R. Raskolnikov not only convinced himself that the life of the “harmful old woman” has no value, but actually kills her, which entails deep repentance.

F. E. Vasilyuk, considering intrapersonal experiences as “special internal activity, internal work, with the help of which a person manages to endure certain life events and restore lost mental balance,” emphasizes the importance of value experience. There are two subtypes of value experience. The first of them is realized when the subject has not yet achieved the highest, in his understanding, values, therefore the process of changing his value-motivational system occurs. Value experiences of the second type are possible at higher stages of development of value consciousness. In this case, the person does not strive to achieve a value that is significant to him, but, on the contrary, turns out to be part of the value that embraces him, belongs to it and finds the meaning of his life in it. In this case, the value conflict will most likely be associated with the confrontation between personal and group (social) values.

Important tear reliever between value and behavior is will, removing hesitation and uncertainty and forcing a person to act. Will can manifest itself both as an internal drive and as an external, strong motivation.

Any classification of values ​​by type and level is invariably conditional due to the fact that social and cultural meanings are introduced into it. In addition, it is difficult to insert one or another value that has its own polysemy (for example, family) into a specific column. Nevertheless, we can imagine the following conditionally ordered classification of values.

Vital: life, health, safety, well-being, physical condition of a person (fullness, peace, vigor), strength, endurance, natural environment (ecological values), practicality, comfort, level of consumption, etc.

Social: social status, status, diligence, wealth, work, profession, family, patriotism, tolerance, discipline, enterprise, risk-taking, social equality, gender equality, ability to achieve, personal independence, active participation in society, focus on the past or future, local (soil) or super-local (state, international) orientation.

Political: freedom of speech, civil liberties, statehood, legality, good ruler, order, constitution, civil peace.

Moral: goodness, goodness, love, friendship, duty, honor, honesty, truth, selflessness, decency, fidelity, mutual assistance, justice, respect for elders and love for children.

Religious: God, Divine law, faith, salvation, grace, ritual, Holy Scripture and Tradition, church.

Aesthetic: beauty (or, on the contrary, the aesthetics of the ugly), ideal, style, harmony, following tradition or novelty, eclecticism, cultural originality or imitation of prestigious borrowed fashion.

G. Allport identifies six types of values.

Theoretical. A person who attaches special importance to these values ​​is interested in establishing truth in his chosen field of science and technology. He is characterized by a rational and critical approach to life. He is highly intellectual and often chooses activities in the field of fundamental science and philosophy.

Social. The highest value for people of this type is love and respect from the people around. They consider love the only acceptable form of human relationships and direct their creative efforts to the corresponding transformations of society. This attitude is altruistic and is closely related to religious values. Often such people view theoretical, economic and aesthetic approaches to life as cold and inhumane.

Political. The dominant interest of this type of people is power. Leaders in any field typically value power and influence above all else. Their creativity is directed towards gaining personal power, influence, fame and notoriety. And although on the way to these goals they can show a creative approach to achieving socially significant results, in general, this direction leads to personality degradation.

Religious. Representatives of this type strive to understand the world as a whole. For them, religion provides answers to questions about the meaning of life. Religion cultivates in them the ability to understand and accept any form of manifestation of the environment, approaching an understanding of the highest meaning of the universe.

Aesthetic. These people value the most form and harmony. They interpret life as a course of events in which each individual person enjoys life for its own sake. Among the representatives of this type there are many poets, musicians, and artists.

Economic. A person, guided by economic values, chooses a field of activity that is connected with benefit and benefit. It is characterized by exceptional practicality. He considers knowledge that has no application to be useless. Nevertheless, his achievements in his chosen field, where he shows creative abilities, often opened the way to brilliant achievements in science and technology.

Throughout life, a person must comprehend and build a hierarchy of values, but this is a long and contradictory process. Available conflict of values, which is most often the source of development. Test by M. Rokeach “Value Orientations” allows us to identify two categories of values: terminal And instrumental and their possible conflict. The difficulty in studying values ​​is that it is difficult to separate real (actual, present) and possible (desired) values.

Specific studies of value orientations have shown that there is a dependence of values ​​on the age of the subject, on the type of professional activity, on the level of education, on the degree of awareness of value, on gender, on external socio-economic and political conditions.

The changes that have occurred over the past decades in the sphere of government and political organization of Russian society can be called revolutionary. The most important component of the transformation taking place in Russia is a change in the worldview of the population. It is traditionally believed that mass consciousness is the most inertial sphere compared to the socio-economic and political, but during periods of revolutionary transformations, the system of value orientations can be subject to significant changes. At the same time, transformations in other spheres of society can be irreversible only when they are accepted by society and enshrined in the new system of values ​​that this society is guided by. Changes in the value system can be one of the most important indicators of the reality and effectiveness of social transformation as a whole. Values ​​are generalized ideas of people about the goals and means of achieving them, about the norms of their behavior, embodying historical experience and concentratedly expressing the meaning of the culture of an ethnic group and all of humanity. Values ​​in the minds of every person exist as guidelines with which individuals and social groups relate their actions. In Russia, as a result of changes in the social structure, there was a rapid disintegration of social groups and institutions, and a loss of personal identification with previous social structures. There is a loosening of the normative value systems of the old consciousness under the influence of the ideas and principles of new political thinking. People's lives are less and less regulated by the state, more individualized, a person must rely only on himself, take risks, make choices and bear responsibility for them. Movement along the path of greater freedom pushes a person towards a new value system. The formation of a new system of values ​​in conditions of weakening ideological control of the state is accompanied by a critical attitude towards old, socialist values, sometimes even to the point of their complete denial. But new values ​​cannot be considered already sufficiently formed and accepted by the entire society. Many researchers of modern socio-psychological processes talk about a crisis of values ​​in Russian society. An example is the conflicting judgments of people regarding the role of the state: on the one hand, the desire to defend their freedom from uninvited intrusions of the “watchful eye” of the state, on the other hand, the craving for a “strong hand” that should restore general order. The laws of the market, which radically changed the way of life and behavior of people, were also unable to quickly rebuild value orientations. Empirical research in recent years shows the structure and dynamics of value orientations in Russian society. Analysis of Russians’ responses regarding traditional, “universal” values ​​allows us to identify a hierarchy of priorities of Russian citizens:

The population’s very high and stable commitment to traditional values ​​– family, human communication, work – is noteworthy. At the same time, values ​​such as religion and politics appear. The main values ​​of Russians are privacy, family well-being, and prosperity. In a crisis society, it is the family that has become for most Russians the center of attraction for their mental and physical strength.

In the minds of Russians, those values ​​that are associated with the activities of the state are also updated. The first among them is legality. Russians understand legality not in a general legal sense, but in a specific human sense, as a vital need for the state to establish an order that would ensure the security of each individual.

Russians rate the concepts very low "justice", "equality", "solidarity", especially representatives of such population groups as entrepreneurs, farmers, directors.

So, the value “core” of Russian society consists of family, security, legality, and prosperity. These values ​​can be classified as vital, significant for the preservation and continuation of life, and performing integrating functions in society. They found themselves in the structural “reserve” "Liberty", "spirituality" And "democracy". Remained on the periphery of value consciousness "equality" And "justice" that perform differentiating functions in society. Values ​​such as freedom and property, which are integral to a democratic society, have not yet been sufficiently updated in the minds of Russians. Accordingly, the ideas of political democracy are not particularly popular. A stable value system of modern Russian society has not yet been formed.

Values ​​are the deep foundations of society; how homogeneous they will become in the future, how harmoniously the values ​​of different groups can be combined will largely determine the success of the development of our society as a whole.

Abstract topics

1. Value conflict as one of the types of intrapersonal conflict.

2. Conflict and peaceful potential of value contradiction.

3. Age values ​​and their role in the development and formation of personality.

4. Conflict potential of group and personal value orientations.

5. The value system of modern youth.

Questions for control and independent work

1. What is a conflict of values?

2. How is the value conflict characterized in modern historical conditions?

3. What are the main ways to study a person’s value orientations?

4. What are the contradictions between group and personal value orientations?

5. Value-orientation unity of a small social group.

6. What are the forms of a value conflict?

7. What types of conflicts can a value conflict be associated with?

Bibliography

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3. Emelyanov, S. M. Workshop on conflict management [Text] / S. M. Emelyanov. – 2nd ed. – St. Petersburg. : Peter, 2003.

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Chapter 4. Conflict of religious beliefs

4.1 Psychological aspect of world religions.

4.2 Conflict and peaceful potential of religious beliefs.

4.3 Religious conflicts in modern Russia.

4.4 Formation of tolerance as a way of resolving religious conflicts.

On November 5, 2008, a round table was held at the Institute of Contemporary Development (INSOR) on the topic “Russia: the values ​​of modern society,” which was a continuation of the discussion between leading Russian experts in the field of economics, politics and culture, as well as representatives of the clergy, which began in the spring of 2000 site of the Center for Strategic Research. The focus once again was on the problem of the country's further development in the context of the concept of values, respect for historicism, and attention to cultural tradition. The experts invited to the discussion tried to answer the question to what extent respect for traditions, culture, as well as the development of value guidelines helps or, on the contrary, hinders the progress of reforms and further modernization of the country. Opening the discussion, Deputy Chairman of the Federation Council of the Federal Assembly of the Russian Federation, member of the Board of Trustees of INSOR Dmitry Mezentsev, noted the particular relevance of the stated topic in connection with the content of the address of the President of the Russian Federation Dmitry Medvedev with the Address to the Federal Assembly of the Russian Federation, a significant part of which was devoted to issues of values ​​of modern Russia, which became the leitmotif of the entire discussion.

Movement from point "A" to point "A"

Speaking with a report “Russian political tradition and modernity,” the director of the Institute of Information for Social Sciences of the Russian Academy of Sciences, Academician of the Russian Academy of Sciences Yuri Pivovarov tried to answer the question of what the Russian political tradition is, to determine the nature of Russian political culture, which is consistently reproduced, despite repeated breakdowns political system (twice in the 20th century alone). According to Academician Pivovarov, “despite all the fundamental changes that occurred at the end of the 20th and early 21st centuries, Russia has retained its main features, retained its socio-cultural identity.”

If we talk about the political dimension of Russian culture, then it was and remains autocratic and power-centric. “Power has become a mono-subject of Russian history,” which “over the course of all recent centuries has predominantly been of a violent nature, rather than contractual,” as in Western European countries. At the same time, the predominant type of sociality has also been preserved - redistribution, the roots of which should be sought in the Russian community. “This type of sociality has survived to this day, despite the death of the community itself, and therefore, I think, the topic of corruption is, first of all, the topic of the redistribution of Russian society.” In addition, power and property in Russia remain undivided.

The power-centric nature of Russian political culture was reproduced in all the Basic Laws of the country, starting with the Constitution of 1906 and ending with the “Yeltsin” Constitution of 1993. Moreover, at the turn of the 20th and 21st centuries, Russia managed to combine presidential power with the traditions of heirship or succession. The so-called dual structure of government of the country, the non-institutional nature of Russian political culture, have also been preserved (a huge role in government is still played by bodies that are either not spelled out in laws at all, or are only mentioned in some basic laws such as the Constitution: the sovereign’s court, the imperial court’s own office, the Central Committee of the CPSU and now the presidential administration). In Russia, both at the beginning of the 20th century and at the end of the 20th century, the formation of a normal party system by Western European standards did not occur, but two directly opposite party projects arose - the project of the Leninist party and what is now commonly called the “party of power” ", which has its own historical analogues.

Summing up his speech, Yuri Pivovarov drew attention to the fact that “traditional Russia exists, although outwardly the changes are enormous,” but the question of how much the Russian political tradition will contribute to further development remains open.

Russia “real” and “virtual”

In his report “Reforming Russia and Sociocultural Paradoxes,” Director of the Institute of Sociology of the Russian Academy of Sciences, Corresponding Member of the Russian Academy of Sciences, Mikhail Gorshkov, focused on the existing and increasingly widening gap between “Real Russia” and “Virtual Russia,” the image of which is being formed not least representatives of the expert community, as well as the media broadcasting relevant points of view and mythologies. In particular, it was noted that in reality the values ​​shared by representatives of both Russian and “Western” society are generally similar, but the difference is rooted in their understanding. Thus, for 66% of Russians, freedom is one of the basic values, but it is understood as free will, the freedom to be your own master. “We also do not interpret democracy in the same way as it is interpreted in classical political science textbooks in the West. There is a set of political rights and freedoms. For 75% of Russians, democracy stands on “three pillars”: for us today, only everything that meets, firstly, the principle of increasing the standard of living of the Russian citizen, is democratic, secondly, the level of social order, thirdly, it gives a sense of social perspective, growth in life,” noted Gorshkov. The conclusion follows from this: in Russia the concept of democracy (originally political) is imbued not with political, but with socio-economic content. “Only when we solve the primary problems in the life of modern Russian society will we define politics with the concept of politics, freedom with the concept of freedom (in the classical version), and democracy with democracy.”

A comparison of data from sociological studies devoted to identifying value orientations in Russia, the USA and the countries of the Old World, according to Gorshkov, allows us to say that there are no significant differences in the definition of essential values. Thus, for the average Russian, the most valuable things are family, work and friends, the importance of free time is increasing, and there is a consistently decreased attention to politics, as on average in other countries.

Meanwhile, when it comes to assessing the importance of qualities that need to be cultivated in children, Russians have a noticeable difference from citizens of other countries. Thus, for all countries with old democratic traditions, the two most significant qualities include tolerance and respect for other people. For the majority of Russians, which is almost two-thirds, they are also important, but still occupy only fourth place in the ranking of character traits desired for their children. But in the first place for our fellow citizens is hard work, which is relatively unimportant for the countries of old Europe. “I think that this figure has risen to the first place, to a very important place, precisely because hard work is a problematic situation for modern Russia. The fact that this is on the list of main values ​​does not mean that we are the most hardworking today,” the speaker explained.

Regarding the prospects for successful modernization in Russia, Mikhail Gorshkov, based on social research data, noted a negative trend, the essence of which boils down to the fact that “even among the youth group itself (under 26 years old), those who admit the impossibility of independent determining your destiny. And these are the youth of today’s world, of today’s Russia! Only in older age groups does the role of one’s own choice become dominant: a person comes to the idea that my voice should be heard, and I am ready to be the master of my destiny. In my opinion, the pyramid is completely upside down - from the point of view of the development of the civilized world. It should not be like this in modern Russia. Otherwise, we will not carry out this modernization in our country with any reforms.”

At the end of his speech, Mikhail Gorshkov emphasized the special value for Russian society (both for the traditionalist and modernist parts of it) of such a concept as social equality, understood as equality of opportunities and chances for life, which in itself is a qualitative change in the mass consciousness .

Paternalism or liberalism?

Ruslan Grinberg, corresponding member of the Russian Academy of Sciences, member of the Board of INSOR, director of the Institute of Economics of the Russian Academy of Sciences, in his speech expressed disagreement with the thesis that communal identity continues to be reproduced in Russia. “I think that the Russian people, the Russians, are not conciliarists at all. It seems to me that they are individualists, the likes of which the world has never seen. Observations show that we have no desire to realize corporate interests. In my opinion, solidarity operates in our modern society only along the lines of “friend or foe.”

In addition, Greenberg pointed out the falsity of the dilemma that is being seriously discussed in Russian society: paternalism or liberalism. “In fact, there is no paternalism. If you look at the statistics, you will see that Russia is the most libertarian state of all the normal ones. If there is any kind of paternalism, then it is present only in the elite of Russian society. I sometimes half-jokingly call our society anarcho-feudal. In the sense that 80% are guided by the principle “save yourself who can.” Here we simply cannot even talk about some kind of paternalism, and that someone sits and waits for the state to do something to them.”

Regarding the relationship between the problem of modernization facing Russia and traditional values, Greenberg noted that “all more or less successful modernizations in Russia were carried out by tough and cruel tsars. As soon as some kind of democratic emancipation began, as soon as a person more or less became a person, i.e. received the right to freedom, the country lost territory and degraded.” In the meantime, according to the expert, judging by opinion polls, the population is worried about traditional problems of a socio-economic nature, while political values ​​themselves do not represent any tangible significance.

Freedom and responsibility

Metropolitan Kirill of Smolensk and Kaliningrad began his speech by identifying the problems that Russia now faces and that hinder successful modernization. First of all, this is a demographic crisis, which is now not so much a material problem as a historical one. Secondly, this is the quality of human capital - “a type of modern person is spreading that is not inclined to work, is not inclined to responsibility and is not inclined to creativity, but is often distinguished by cynicism, resourcefulness, and selfishness.” v“There are many other problems facing modern Russian society, which are based, of course, on one or another understanding of values. Therefore, Russian political and social forces today face an urgent task of rehabilitating the value discourse itself. This is possible only when values ​​are not only declared, but appropriate institutions are built, laws are adopted, and programs are developed for their implementation. Values ​​must be combined with real politics and the legislative process,” the Bishop noted.

According to Bishop Kirill, without a strong spiritual basis in society, any economic, political, social transformations of its system are impossible. This is the reason for our Russian failures. And this is the reason why modernization was carried out with a heavy hand. “Because modernization without a heavy hand can only be carried out if it does not destroy the civilizational code of the people, if it is based on the civilizational matrix. Therefore, the combination of tradition and modernization is the key to the success of our society moving forward.”

Among the most obvious values ​​that are worth cultivating in Russian society, Vladyka noted, firstly, maintaining the value of religious life in the public sphere, which is a vital part of strengthening the spiritual health of Russian society. Secondly, patriotism, which is universal in nature, because it touches on such a concept as love: “Experience shows that love for the Fatherland, love for the country is a huge force that unites people and, undoubtedly, our national value.” Thirdly, creativity and work, which are becoming extremely important in the context of the tasks for the comprehensive development of Russian society. Fourthly, the value of freedom, which is not possible without an understanding of responsibility. And, fifthly, this is the surrounding world, understood as a home, and not as a raw material base.

“The values ​​listed above, which the church supports today, are an example of how the spiritual can be correlated with the material, and what results this relationship can give. The current economic crisis shows what happens when all the efforts of society are aimed only at economic development and do not have a limiter in the form of spiritual and moral guidelines. But, if modern society were guided in its activities by spiritual and moral principles, then many problems, of course, could be avoided. At the same time, it should be understood that simply declaring spiritual values ​​is not enough,” concluded Bishop Kirill.

In subsequent speeches, representatives of various religious denominations outlined their vision of the problem of values ​​in modern Russia. Tadzhuddin Talgat, Chairman of the Central Spiritual Administration of Muslims of Russia and European CIS countries, emphasized the commonality of spiritual and moral principles in Orthodoxy and Islam, and also noted the need to pay close attention to the issues of youth education. The head of the Buddhist traditional Sangha of Russia, Pandito Khambo Lama, singled out human life as a priority value, explaining that “that state is rich, which has many people,” and, in addition, called for a return to and respect for traditions. The Chief Rabbi of Russia, Berl Lazar, stated the need to create conditions for unlocking the potential of every person, and saw the task of religious leaders as “to unite peoples and do everything possible to make people feel that they are important, that their potential is needed for the country.” In turn, the General Secretary of the Conference of Catholic Bishops in Russia, Igor Kovalevsky, noting the multicultural nature of the modern world with different hierarchies of values, reduced the key task for all religions to upholding their own values, which are largely common to all faiths. At the same time, he explained that to achieve this goal it is necessary to adhere to the “golden mean”, without leading a person into “some kind of apocalyptic future,” but also without tying him exclusively to the material world.

During the discussion, the problem of the gap in the perception of values ​​by society as a whole and the elite strata resonated. In particular, the director of the Institute of General History of the Russian Academy of Sciences, member of the Board of Trustees of INSOR, academician Alexander Chubaryan dared to suggest that “for the majority of the population, value issues are not particularly relevant. Unfortunately, in our discussions the issue of values ​​often turns into an abstract conversation within the elite. This is very useful and very important for the development of the elite, but it does not become a national asset for the entire population. When we talk about the values ​​of modern Russia, a lot depends on political power and its signal. It’s enough to give a signal from above and the population will perceive it more adequately and agree for their part.”

At the same time, Elena Shestopal, head of the department of political psychology at Moscow State University, trying to answer the question of what values ​​are, what needs and can be done with them, at least for people who make political decisions, emphasized the underlying problem, the essence of which is in that “the government has its own values, it lives in its own autonomous world, and society is mainly engaged in the search for its daily bread.” Consequently, the problem arises of finding one language that can be spoken by both government officials and society. “Today we must first of all talk about the consolidation of society and government. Because without this we will not get out of the crisis. In general, the crisis is not so much an economic crisis as a spiritual crisis. Therefore, the main question is how to bring to the surface the values ​​on which we will emerge from this crisis - and this is one of the key issues in developing a political course for the new management team. And the larger the thinking, the more effective it will be. But at the same time, if these are simply economic and technological reforms, then we will never achieve our goals. Because without the population and without citizens it is impossible to make these reforms. Values ​​and goals are the instrument for carrying out these reforms,” Shestopal explained.

Summing up the round table, the scientific director of the Institute of Civil Society, Alexey Podberezkin, emphasized that now there is a change of eras, which we have not yet fully appreciated: “We had a period of seven years of stabilization. Then a period of advanced development began, when it is possible to develop if you have certain value characteristics and guidelines.” “We can talk about the Concept of socio-economic development until 2020, but the concept must, in turn, flow from the strategy. And if you read the forecast and concept of socio-economic development, it is easy to see that there is no strategy. Meanwhile, strategy stems from ideology, from a system of priorities and values, first of all.”

Answering the question of what value system Russian society needs now, Alexey Podberezkin identified a number of priority principles that should be adhered to. Firstly, the preservation of traditional cultural and spiritual values, as well as their careful combination with innovation, which in itself can give a phenomenal result. Secondly, it is very important that the value system be pragmatic: people are forced to be pragmatists, and if the value system does not reflect reality, but is simply declarative, then they simply will not believe in it. Thirdly, the value system must be realistic and understandable.

At the end of the discussion, all round table participants expressed their opinion on the need for regular holding of such events and their wide coverage.

Basic national values ​​are a set of spiritual ideals inherent in a particular ethnic community, which reflect its historical identity and unique specificity. They often define both social and However, national values ​​perform many functions. But first things first.

About the concept

The formation of such spiritual ideals as basic national values ​​occurred during the historical development of the culture of society, in accordance with the geopolitical position of the state.

The main feature is that it is these attitudes that express the identity and originality of the Russian people, as well as their way of life, traditions, customs and most important needs. To put it in other words, basic national values ​​are the core of the spiritual life of our society, a synthesis of its best qualities and features.

They often determine the position of a citizen, form an attitude towards the state, as well as its past, present and future. Often, a person’s awareness of spiritual ideals and a caring attitude towards them helps him realize his responsibility for the preservation and subsequent increase of national heritage.

A little history

The basic national values ​​of Russian society, as a category, began to take shape in the early 90s of the last century. This fact is easy to remember, since this process practically coincided with the establishment of the Russian Federation as a sovereign state.

It was also accompanied by active scientific debates. Which concerned the application of the concept of “national interests” in the conditions of our ethnically rich state.

In 1992, some certainty appeared. The Law “On Security” was adopted, and it was in this document that the emphasis was placed on the value of the vital interests of the individual, as well as the state and the entire society. This formulation was very convenient. After all, with its help, the problem of national interests was correctly avoided, but at the same time, values ​​were given a special, documented place.

But four years later, in 1996, in the National Address. security of the President of the Russian Federation, the Federal Assembly received a different, more specific formulation. In which the term “national interests” was enshrined normatively. And it was interpreted not only as the basis laid down for the formation of the tasks of the foreign and domestic policy of the state. From that moment on, this concept began to designate the vital interests of the individual and the whole society. Their expanded system is outlined in the National Concept. Security of the Russian Federation from 1997. In 2000, the document was supplemented with information on the interpretation of national interests in the field of border policy.

Turning to the Constitution

The basic national values ​​of our people are defined by the main state document. Having familiarized yourself with the Constitution, you can identify six main spiritual ideals.

The first includes the affirmation of freedoms and human rights, as well as civil peace and harmony. This value is not only indicated in the preamble. It can be said to be a leitmotif that runs through the entire text of the Constitution. And the second article even lists the highest state values. These include man, his freedoms and rights.

The list, which outlines the basic national values ​​of Russia, includes self-determination and equality of peoples, faith in justice and goodness, as well as the memory of our ancestors who conveyed to us respect and love for the Fatherland.

The third spiritual ideal is the invincibility of democracy and sovereign statehood. The fourth value is usually considered to be the prosperity and well-being of our Fatherland. And the fifth is responsibility for it. The last attitude included in the list of values ​​is the awareness of the citizen as a part of the world community.

In addition to the above, the safety of people, their well-being and dignity are highly regarded. It is also worth emphasizing the importance of such concepts as justice, morality, patriotism, humanity, citizenship and legality.

All these are the basic national values ​​of Russian society. Which are traditionally perceived as citizens of our country, and even to some extent as a worldview.

Policy area

The system of basic national values ​​is of great national importance. It is the fundamental basis of policy. And it provides an understanding of the main guidelines for the development of the entire nation as a whole. Without this, strengthening the power of the people is impossible.

The thing is that a nation is a political community of citizens of a certain country. Those who live on its territory and consider themselves to be part of it, regardless of their ethnic origin. A nation expresses the economic, cultural and historical community of the peoples that form it. And it also implies the preservation of the language of interethnic communication, the established way of life and traditions. All of the above also applies to our country, despite the diversity of peoples living on its territory.

National interests intersect with the vital needs of society and the strategic goals of the nation, which are implemented in public policy. These are modern realities. This is how the government promotes the good of the nation of the state. In politics, these interests and values ​​are determined by the need for survival, development of the country, as well as the increase in national power.

Formation of values

Well, how the designated concept appears in the political sphere is clear. Now it is worth turning to such a topic as the formation of basic national values.

We should start with the fact that spiritual and moral development and education today are carried out not only in the family, but also in school. The program according to which it takes place is developed taking into account the historical, cultural, aesthetic, demographic, as well as social and economic characteristics of the region. The requests of families and other subjects of the educational process are also taken into account.

Naturally, this educational aspect is stipulated in the Federal State Educational Standard. Basic national values ​​are instilled in students at the first stage of education. Which is the most important in the entire educational period of a person. It is at this stage that children become familiar with Russian basic values, begin to realize the importance of family, as well as belonging to a certain social, religious and ethnic group.

But that is not all. It is important to remember that the education of basic national values ​​should form in a child not only love for the Fatherland, but also respect for the historical and cultural heritage of his country and people. This often encourages students and makes them want to engage in a certain type of activity. There are many cases where people began their path to music, inspired by the work of Tchaikovsky in childhood. Many girls were inspired to take ballet classes by the legendary Maya Plisetskaya, and paintings by talented Russian artists made children want to learn how to draw just as beautifully. Unfortunately, in the age of advanced technology, modern children are not as interested in art, creativity and national heritage as they were before. And that is why basic national values, spiritual and moral education and the inculcation of cultural and historical education are becoming even more important.

Educational landmarks

Continuing the topic of forming national values, it is necessary to pay special attention to the importance of the teacher in this process. Its main task is to arouse the interest of students in everything previously listed. Children who are passionate about the topic will understand much faster what patriotism, freedom, human responsibilities, and citizenship are.

The teacher must be able to explain to them what each basic national value is. Work and creativity, health and family, law and honor, mercy and goodness... the essence of these and many other concepts should be conveyed to students.

It is also important to explain to students the traditions that reflect the continuity of the social experience of the Russian people through self-knowledge. They are the ones who help expand knowledge about their people. After all, most holidays, ideals, rituals, rites and customs are of a purely national character. Having studied the history of their origin, it is possible to realize the uniqueness and versatility of the Russian people.

Functions of national values

They also need to be noted with attention. As mentioned earlier, values ​​have many functions. But if we talk about the educational sphere, only a few of the most important ones stand out.

Basic national values ​​in creativity are what unite all ethnic groups living on the territory of the Russian Federation on high moral principles. They combine all the past, present and future of our people, and also guide students towards professional self-determination.

Raising children taking into account national values ​​implies a specially organized process of becoming a citizen of the Russian Federation. Which helps students to form their own identity. In turn, a teacher involved in the national education of children must rely on his best experience, constructed on the basis of scientific and empirical knowledge.

About patriotism

In the process of forming national values, each student must be helped to realize that he is a part of his people and nation. What does patriotism have to do with it? Despite the fact that he is a huge spiritual force, capable of strengthening the energy of each individual and uniting him with the aspirations of the entire state and people.

But patriotism should not be blind. This is also important to convey to students. People are not born patriots, but they can become one. After they discover the truth about their people, become convinced of the inexhaustible possibilities of the nation, study history and the heroic past. All of the above helps to understand what lies in such a concept as a nation. And this is first and foremost the spirit. And an understanding of one’s own purpose and role in history. It is on the basis of national traditions that spirituality develops.

That is why patriotic education of the individual is extremely important. And this means not only instilling love for the Fatherland. Respect for your region, city, and language is of great importance. Moreover, love and reverence for one’s small Motherland is more valuable and sublime than the same thing relating to the entire Fatherland as a whole.

A question of individuality

Education taking into account national values ​​is important, but the diversity of perceptions and interests leads to a wide range of assessments. What is something significant for one member of society may not have any meaning at all for another. This must be remembered.

And taking this feature into account, a system of values ​​is formed in society that can be called a compromise. A striking example is the subject of religious studies in schools of different confessional regions. Within the framework of which not only Christianity is studied, but also Islam and other religions. In this case, the interests of Orthodox students and Muslims are taken into account. This is an excellent example of a set of specific moral standards. Which contributes to the formation of the internal core of the culture of society.

Moral

Well, as one could understand, national values ​​are very diverse. And in this regard, one cannot fail to mention the topic of tolerance. Considering the diversity of intercultural interaction, it is very important to instill in each growing member of society tolerance for other values, lifestyles, traditions and behavior. Students, on the basis of their “native” values, must master the basics of ethnoculture in the complex of its varieties. And one cannot but rejoice that today, due to the practice-oriented educational process, this is being achieved. The level of ethnocultural knowledge of modern pupils and students is increasing significantly. Our reality allows us to verify this.

And, by the way, a considerable number of children, teenagers and young men are interested in this topic. There is an annual All-Russian competition “Basic National Values ​​in Creativity,” in which representatives of the younger generation from all regions of our country gladly take part. And this gives hope that over time there will be more educated and deeply moral people in society. In fact, this is what the modern education system is aimed at.