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 to achieve them, acting as fundamental norms. They ensure the integration of society, helping individuals to make socially approved choices of their behavior in vital situations. The value system forms the inner core of culture, the spiritual quintessence of the needs and interests of individuals and social communities. It, in turn, has a reverse effect on social interests and needs, acting as one of the most important motivators of social action, the behavior of individuals. Thus, each value and value system has a dual basis: in the individual as an intrinsically valuable subject and in society as a socio-cultural system.

Typology of values

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

meticulous content. On this basis, social, cultural, economic, political, spiritual, etc. values ​​are distinguished. Specialists count dozens, even hundreds of such values. And if you associate values ​​with qualities, abilities, personality traits, then Allport and Odbert counted 18 such traits (XXI. and Anderson managed to reduce this list first to 555. then to 200 names. But the most common, basic values ​​that form the basis of people's value consciousness and implicitly influencing their actions in various areas of LIFE. not so many Their number is minimal if we correlate values ​​​​with the needs of people: Freud suggested limiting himself 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 - five or six dozen, but empirically researched 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, four groups of values ​​can be distinguished on this basis:

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 the average, but not the lowest status, or "periphery" - they are also mobile and can move to the "reserve" or to the "tail";

Values ​​of a lower status, or the aforementioned "tail" of the value structure, the composition of which is inactive.

The value core can be characterized as a group of values ​​that dominate in the public consciousness and 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, such values ​​are approved by 45-60% of the population).

The periphery includes oppositional values ​​(they are approved by approximately 30-45% of the population), dividing the members of this community into adherents of significantly different, sometimes incompatible values ​​and therefore causing the most acute conflicts.

Finally, in the tail are the values ​​of an obvious minority, which differs from the other members of the community in the greater stability of their orientations, inherited from past layers of culture (they are approved by less than 30% of the population).

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 expressing in a concentrated way the meaning of the culture of a particular ethnic group and of all mankind.
Value in general and sociological value in particular have not been adequately studied in Russian sociological science. It is enough to get acquainted with the content of textbooks and manuals 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 sciences and humanities - history, anthropology, social philosophy, social psychology, state 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, which are priority knowledge in people's lives, have, both for a separate society, say, for Russian society, and for the universal level, a very specific humanitarian value. Therefore, the problem deserves a comprehensive study.
· Values ​​unite people on the basis of their universal significance, knowledge of the patterns of their integrative and consolidating nature is quite justified and productive.
Social values ​​included in the subject field of problems of sociology, such as moral values, ideological values, religious values, economic values, national and ethical, etc., are of paramount importance for studying and accounting also because they act as a measure of social assessments and criterion characteristics.
Elucidation of the role of social values ​​is also significant 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 taken place over the past ten years in the sphere of state structure and political organization of Russian society can be called revolutionary. The most important component of the transformation taking place in Russia is the change in the outlook of the population. It is traditionally believed that mass consciousness is the most inertial sphere in comparison with the political and socio-economic sphere. Nevertheless, during periods of abrupt, 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 the society and fixed 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 a change 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, the loss of personal identification with the former social structures. There is a loosening of the normative-value systems of the old consciousness under the influence of 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 the crisis of values ​​in Russian society. Values ​​in post-communist Russia really contradict each other. The unwillingness to live in the old way is combined with disappointment in the new ideals, which turned out to be either unattainable or false for many. Nostalgia for a gigantic 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 their own economic and financial decisions. The desire to defend the newly acquired 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 in Russia of new value orientations, it would not be superfluous first to 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 worldview attitudes that have historically developed in Russia. The dispute about the eastern or western nature of spirituality in Russia has been going on for more than one century. 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 hindered 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 taken place in it in recent years? What was the old hierarchy of values ​​transformed into? Based on the 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, "common human" values ​​reveals 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, moral values ​​are broadcast. At the same time, the family, remaining the most stable and conservative element of society, develops along with it. The family, therefore, is in motion, changing not only under the influence of external conditions, but also due to the internal processes of its development. Therefore, all the social problems of modernity in one way or another affect the family, are refracted in its value orientations, which are currently characterized by an increase in 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)
The very high and stable commitment of the population to such traditional values ​​for any modern society as family, human communication, and free time draws attention. 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 impact on attitudes towards family, work, friends, free time, religion. At the same time, interest in a more superficial, "external" sphere of life - politics, has increased by more than a third. It is quite 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. Somewhat unexpected, at first glance, is only 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. Yes, and the last decade of Russian history was marked, above all, by turbulent political events and passions. Therefore, some growth of interest in politics and political life is not surprising.
Previously, the qualities that were 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, a “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 the rule of law, freedom of choice, and democratic culture are not popular among Russians. First of all, because in the minds of Russians the injustice of today's social structure, associated with the growth of differentiation, is activated. The recognition of private property as a value may have nothing to do with its recognition as an object and basis of labor activity: in the eyes of many, private property is only an additional source (real or symbolic) of consumer goods.
Today, in the minds of Russians, first of all, those values ​​that are somehow connected with the activities of the state are actualized. The first of these is legitimacy. The demand for legality is the demand for stable rules of the game, for reliable guarantees that changes will not be accompanied by a mass ejection of people from their usual life niches. Legality is understood by Russians not in a general legal, but in a specific human sense, as a vital need for the state to establish such an order in society that actually ensures the safety of individuals (hence the high rating of the word “security” as the main need of the vital type). There is every reason to assume that in the minds of the majority of Russians, despite all the ideological shifts that have taken place 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, who was 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. At present, one of the main values ​​of Russians is an orientation towards private life, the well-being of the family, and prosperity. In a crisis society, the family has become for the majority of Russians the center of attraction for their mental and physical strength.
The concept of security, like no other, perhaps, captures the continuity with the consciousness of the “traditionally Soviet” type and at the same time carries an alternative to it. In it one can see nostalgic memories of the lost orderliness (traces of “defensive consciousness”), but at the same time, the ideas of the security of the individual, who felt the taste of freedom, security 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 ideologized lack of freedom of the “National Socialist” kind.
So, the value "core" of Russian society is made up of such values ​​as legality, security, family, prosperity. The family can be attributed to interactionist values, the other three - to the vital, the simplest, significant for the preservation and continuation of life. These values ​​perform an integrating function.
Values ​​are the deep foundations of society, so 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 already noted, fundamental transformations in society are impossible, incomplete without a change in the value consciousness of people who make up this society. It is extremely important to study and fully monitor the process of transforming the hierarchy of needs and attitudes, without which it is impossible to truly understand and manage the processes of social development.

Conclusion

The most significant values ​​are: the life and dignity of a person, his moral qualities, the moral characteristics of a person’s 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, an important place also belongs to religious values. Faith in God, striving 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 doctrine.
The considered ideas and values ​​(humanism, human rights and freedoms, the ecological idea, the idea of ​​social progress and the unity of human civilization) act as guidelines in the formation of the state ideology of Russia, which is becoming an integral part of the post-industrial society. The synthesis of traditional values, the heritage of the Soviet system and the values ​​of the post-industrial society is a real prerequisite for the formation of a kind of matrix of the integrative state ideology of Russia.

Bibliography:

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

G. Allport's classification of values

Philosophical classification of values

Socio-psychological classification of values

Classification of values

On the basis of socio-psychological provisions, 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, in the mind of a person there is no more than 12 values by which he can be guided.

As related concepts, we should mention the concepts "interest", "need", "aspiration", "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 situation of various strata, groups or individuals, and in this case the remaining values ​​(ideals) are only an abstract reflection of interests. Motivation is a process during which the awareness (justification) of the intention to do (not do) something is formed. Motivation is most often considered by 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.

There can be conflict between value and everyday orientations., defined as the discrepancy between duty and desire, due and practically realizable, ideally recognized state and living conditions that do not give a chance to a person. But such contradictions between the recognition of the great importance of any value and its unattainability can be mastered by a person in different ways. The reason can be seen in external circumstances (“environment stuck”), in the machinations of rivals or enemies, or in the lack of activity and efficiency of the person himself. A classic example of the dramatic divergence between value and action oriented towards achieving it is found in the play W. Shakespeare "Hamlet". Almost until the very end of the play, the prince delays his action (and if he does, 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. Unlike him, 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 “a special inner activity, inner work, with the help of which a person manages to endure certain life events, 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 reached the highest, in his understanding, values, so there is a process of changing his value-motivational system. Value experiences of the second type are possible at the highest levels of development of value consciousness. In this case, the person does not strive to achieve a value that is significant for him, but, on the contrary, turns out to be a part of the value that embraces it, belongs to it, and finds the meaning of his life in it. In this case, the value conflict is most likely to be associated with the confrontation between personal and group (social) values.

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

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

Vital: life, health, safety, well-being, physical condition of a person (satiety, peace, vigor), strength, endurance, natural environment (environmental values), practicality, comfort, consumption level, 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: good, good, love, friendship, duty, honor, honesty, truth, disinterestedness, 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, conversely, the aesthetics of the ugly), ideal, style, harmony, adherence to tradition or novelty, eclecticism, cultural identity or imitation of prestigious borrowed fashion.

G. Allport identifies six types of values.

Theoretical. A person who emphasizes 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 more often chooses for himself activities in the field of fundamental science and philosophy.

Social. The highest value for this type of person is love and respect from the surrounding people. They consider love the only acceptable form of human relationships and direct their creative efforts towards the appropriate transformation of society. This attitude is altruistic and is closely associated with 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 usually value power and influence above all else. Their creative possibilities are directed to gaining personal power, influence, fame and fame. 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 the degradation of the individual.

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 the 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 enjoys life for its own sake. Among the representatives of this type are many poets, musicians, artists.

Economic. A person, guided by economic values, chooses a field of activity that is connected with profit and benefit. It is characterized by exceptional practicality. Knowledge that does not find application, he considers useless. Nevertheless, his achievements in the chosen field, where he shows his creative abilities, often opened the way to brilliant achievements in science and technology.

During life, a person must comprehend and build a hierarchy of values, but this is a long and controversial process. Available conflict of values, which is most often the source of development. Test M. Rokeach "Value Orientations" allows us to identify two categories of values: terminal And instrumental and their possible conflict. The difficulty in studying values ​​lies in the fact that it is difficult to separate real (actual, cash) 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 his 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 taken place over the past decades in the sphere of the state system and the political organization of Russian society can be called revolutionary. The most important component of the transformation taking place in Russia is the change in the outlook of the population. It is traditionally believed that mass consciousness is the most inertial sphere compared to the socio-economic and political ones, 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 fixed in the new system of values ​​that this society is guided by. Changes in the system of values ​​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 expressing in a concentrated way the meaning of the culture of an ethnos and all mankind. Values ​​in the minds of every person exist as guidelines with which individuals and social groups correlate their actions. In Russia, as a result of a change in the social structure, there was a rapid disintegration of social groups and institutions, the loss of personal identification with the former social structures. There is a loosening of the normative-value systems of the old consciousness under the influence of the ideas and principles of the new political thinking. The life of people is less and less regulated by the state, more individualized, a person must rely only on himself, take risks, make a choice and bear responsibility for it. Moving along the path of greater freedom pushes a person to a new system of values. The formation of a new system of values ​​in the face of the weakening of the ideological control of the state is accompanied by a critical attitude towards the old, socialist values, sometimes up to their complete denial. But the new values ​​cannot be considered already sufficiently formed and accepted by the whole society. Many researchers of contemporary socio-psychological processes speak of a crisis of values ​​in Russian society. An example is the conflicting opinions of people regarding the role of the state: on the one hand, the desire to defend their freedom from the 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 studies of recent years show the structure and dynamics of value orientations in Russian society. An analysis of the responses of Russians regarding traditional, “universal” values ​​makes it possible to identify a hierarchy of priorities for Russian citizens:

Attention is drawn to the very high and stable commitment of the population to traditional values ​​- family, human communication, work. At the same time, such values ​​as religion and politics appear. The main values ​​of Russians are privacy, family well-being, prosperity. In a crisis society, it is the family that has become for the majority of 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 of these is legitimacy. Legality is understood by Russians not in a general legal sense, but in a specific human sense, as a vital need for the state to establish such an order that would ensure the security of each individual.

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

So, the value "core" of Russian society is the family, security, legality, prosperity. These values ​​can be classified as vital, significant for the preservation and continuation of life, performing integrating functions in society. In the structural "reserve" were "Liberty", "spirituality" And "democracy". On the periphery of value consciousness remained "equality" And "justice" performing differentiating functions in society. Such inalienable values ​​for a democratic society as freedom and property have not yet been sufficiently actualized 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.

Essay 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. Conflictogenicity of group and personal value orientations.

5. The system of values ​​of modern youth.

Questions for control and independent work

1. What is a conflict of values?

2. What characterizes the value conflict in modern historical conditions?

3. What are the main ways of studying the value orientations of a person?

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

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

6. What are the forms of value conflict?

7. With what types of conflicts can a value conflict be associated?

Bibliographic list

1. Vasilyuk, F. E. Psychology of experience [Text] / F. E. Vasilyuk. - M. : Publishing House of Moscow State University, 1984.

2. Gavrilyuk, V. V., Trikoz, N. A. Dynamics of value orientations in the period of social transformation (generational approach) [Text] / V. V. Gavrilyuk, N. A. Trikoz // Sociological research. - 2002. - No. 1.

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

4. Kalinin, I. V. Psychology of human internal conflict [Text]: textbook. allowance / I. V. Kalinin; ed. Yu. A. Kleiberg. - Ulyanovsk: UIPCPRO, 2003.

5. Leonov, N. I. Conflicts and conflict behavior. Study methods [Text]: textbook / N. I. Leonov. - St. Petersburg. : Peter, 2005.

6. Leontiev, D. A. Value as an interdisciplinary concept: Experience of multidimensional reconstruction [Text] / D. A. Leontiev // Modern socioanalysis: a collection of articles. - M., 1998.

7. Lisovsky, V. T. Spiritual world and value orientations of the youth of Russia [Text]: textbook / V. T. Lisovsky. - St. Petersburg, 2000.

8. Lyubimova, Yu. G. Psychology of conflict [Text] / Yu. G. Lyubimova. - M .: Pedagogical Society of Russia, 2004.

9. Soros, J. Crisis of world capitalism. Open society in danger [Text] / J. Soros. - M., 1999.

10. Access mode: http:www.librari.by/portalus/modules/psychology/show

11. Access mode: http://society.polba.ru/volkov sociologi/ch20_i.html

12. Access mode: http://www.resurs.kz/ref/kultura-kak-sotcialnoe-yavlenie/5

Chapter 4

4.1 Psychological aspect of world religions.

4.2 Conflict and peace potential of religious beliefs.

4.3 Religious conflicts in modern Russia.

4.4 Formation of tolerance as a way to resolve religious conflicts.

On November 5, 2008, the Institute of Contemporary Development (INSOR) hosted a round table on the theme "Russia: the values ​​of modern society", which was a continuation of the discussion of 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 at site of the Center for Strategic Research. The focus was again on the problem of further development of the country in the context of the concept of values, respect for historicism, attention to cultural tradition. The experts invited to the discussion tried to answer the question of how respect for traditions, culture, as well as the development of value orientations helps or, on the contrary, hinders the course of reforms and further modernization of the country. Opening the discussion, 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 the report “Russian Political Tradition and Modernity”, Director of the Institute for Information on 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 demolition. political system (twice only in the twentieth century). According to Academician Pivovarov, "despite all the fundamental changes that took place at the end of the 20th and the beginning of the 21st century, Russia has retained its main features, retained its socio-cultural identity."

If we talk about the political dimension of Russian culture, then it has always been and remains autocratic, power-centric. “Power has become a mono-subject of Russian history,” which “over the past centuries has predominantly been of a violent nature, and not of a contractual nature,” as in the countries of Western Europe. At the same time, the predominant type of sociality was preserved - redistribution, the roots of which are worth looking for 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 were still not separated.

The power-centric nature of Russian political culture was reproduced in all the Fundamental 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 inheritance or succession. The so-called dual structure of government of the country, the non-institutional nature of Russian political culture, has also been preserved (a huge role in governance is still played by bodies that are either not spelled out in the laws at all, or are only mentioned in some basic laws such as the Constitution: the sovereign’s court, the imperial 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 take place, 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 historical counterparts.

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 Socio-Cultural Paradoxes", Director of the Institute of Sociology of the Russian Academy of Sciences, Corresponding Member of the Russian Academy of Sciences Mikhail Gorshkov emphasized the existing and growing gap between "real Russia" and "virtual Russia", the image of which is formed not least representatives of the expert community, as well as broadcasting the relevant points of view and mythologemes of the media. In particular, it was noted that in reality the values ​​shared by representatives of both Russian and "Western" society are generally similar, while the difference is rooted in their understanding. Thus, for 66% of Russians, freedom is one of the basic values, but it is understood as freedom of will, the freedom to be one's own master. “We also do not interpret democracy in the same way as it is interpreted in classical textbooks of political science 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 raising the standard of living of a Russian, secondly, the level of social order, thirdly, gives a sense of social perspective, is democratic. growth in life,” Gorshkov noted. The conclusion follows from this - in Russia the concept of democracy (originally political) is imbued not with a political, but with a socio-economic content. “Only when we solve the tasks of priority 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.”

Comparison of the data of sociological studies devoted to the identification of value orientations in Russia, the United States 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 are family, work and friends, the importance of free time is growing, and there is a steadily reduced attention to politics, as in other countries on average.

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

Concerning the prospects for successful modernization in Russia, Mikhail Gorshkov, relying on data from social studies, noted a negative trend, the essence of which boils down to the fact that “even in the youth group itself (under 26), those who admit that they cannot independently determining your destiny. And this is the youth of today's world, today's Russia! Only in older age groups does the role of one's own choice become dominant: a person comes to the conclusion that my voice should be heard, and I am ready to be the master of my own 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.”

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

Paternalism or liberalism?

Ruslan Grinberg, Corresponding Member of the Russian Academy of Sciences, Member of the Board of the INSOR, Director of the Institute of Economics of the Russian Academy of Sciences, expressed his disagreement with the thesis that communal self-consciousness continues to be reproduced in Russia. “I think that the Russian people, the Russians, they are not catholicians at all. It seems to me that they are individualists, such as the world has never seen. Observations show that we have no desire to realize corporate interests. Solidarity, in my view, operates in our modern society only along the line of "friend or foe."

In addition, Grinberg 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 normal ones. If there is any 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 of "save yourself who can." Here, it’s just that there can’t even be any talk of some kind of paternalism, and that someone sits and waits for the state to do something to him.”

Concerning the relationship between the problem of modernization facing Russia and traditional values, Grinberg 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, degraded. In the meantime, according to the expert, judging by the data of opinion polls, the population is concerned about traditional problems of a socio-economic nature, while political values ​​themselves are not of tangible significance.

Freedom and responsibility

Metropolitan Kirill of Smolensk and Kaliningrad began his speech by identifying the problems that are now facing Russia and impede successful modernization. First of all, this is the demographic crisis, which is now not so much a material problem as a historical one. Secondly, this is the quality of human capital - “the type of modern person is spreading who is not inclined to work, not inclined to responsibility and not inclined to creativity, but often distinguished by cynicism, resourcefulness, selfishness.” v“There are many other problems facing modern Russian society, which, of course, are based on this or that understanding of values. Therefore, the Russian political and social forces today face the urgent task of rehabilitating the most valuable discourse. 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 ​​should be combined with real politics and with the legislative process,” Vladyka said.

According to Vladyka Kirill, without a solid 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 the modernization was carried out with a hard hand. “Because modernization with a non-hard hand can be carried out only if it does not destroy the civilizational code of the people, if it relies 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 ​​worth cultivating in Russian society, Vladyka noted, firstly, maintaining the value of religious life in the public sphere, which is an essential part of strengthening the spiritual health of Russian society. Secondly, patriotism, which has a universal character, because such a concept as love is affected here: “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 labor, which are becoming extremely important in the context of the tasks for the comprehensive development of Russian society. Fourth, the value of freedom, which is not possible without an understanding of responsibility. And, fifthly, it is the surrounding world, understood as a home, and not as a raw material base.

“The values ​​listed above, which the church today supports, are an example of how the spiritual can be correlated with the material, and what result 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 would be 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 just declaring spiritual values ​​is not enough,” Vladyka Kirill concluded.

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 Board of Muslims of Russia and the 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 education of young people. 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 the return and respect for traditions. Chief Rabbi of Russia Berel Lazar stated the need to create conditions for unlocking the potential of each person, and saw the task of religious leaders in "uniting peoples and doing everything possible so that people feel that they are important, that their potential is needed for the country." In turn, the Secretary General 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 values, which are largely common to all confessions. At the same time, he explained that in order to achieve this goal, it is necessary to adhere to the "golden mean", not taking a person into "some kind of apocalyptic future", but not 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 World History of the Russian Academy of Sciences, a member of the INSOR Board of Trustees, 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 the national property of the entire population. When we talk about the values ​​of modern Russia, a lot depends on political power and its signal. It is enough to give a signal from above and the population perceives this more adequately and agrees for its 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 should and can be done with them, in any case, to people who make political decisions, focused on a deep 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 daily bread." Consequently, the problem arises of finding a single language that can be spoken by both government officials and society. “Today, we should talk about the consolidation of society and power in the first place. 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 the development of a political course by the new management team. And the larger the thinking, the more effective it will be. But at the same time, if these are just economic and technological reforms, then we will never achieve our goals. Because it is impossible to make these reforms without the population and without citizens. Values ​​and goals are the tool for carrying out these reforms,” Shestopal explained.

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

Answering the question what system of values ​​Russian society needs now, Aleksey Podberezkin singled out a number of top-priority principles that should be adhered to. Firstly, the preservation of traditional cultural and spiritual values, as well as their careful combination with innovations, 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 the realities, but is simply declarative, then they simply will not believe in it. Thirdly, the system of values ​​must be realistic and understandable.

At the end of the discussion, all participants of the round table 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 certain ethnic community, which reflect its historical originality and unique specificity. Often they determine both social and national values. However, national values ​​perform many functions. But first things first.

About the concept

The formation of such spiritual ideals as basic national values ​​took place in the course of the historical development of the society's culture, in accordance with the geopolitical position of the state.

The main feature is that it is these attitudes that express the originality and originality of the Russian people, as well as their way of life, traditions, customs and essential needs. In other words, the basic national values ​​are the core of the spiritual life of our society, the synthesis of its best qualities and traits.

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

A bit of history

The basic national values ​​of Russian society, as a category, began to take shape in the early 1990s. This fact is easy to remember, since this process practically coincided with the assertion 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, a certain 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 whole society. This wording was very convenient. Indeed, with its help, the problem of national interests was correctly bypassed, but at the same time, values ​​were given a special, documented place.

But four years later, in 1996, in the Address to the nat. security of the President of the Russian Federation, the Federal Assembly received a different, more specific formulation. In which the term "national interests" was fixed normatively. And it was interpreted not only as a base laid in the basis of the formation of the tasks of the foreign and domestic policy of the state. From that moment on, this concept began to denote the vital interests of the individual and the whole society. Their deployed system is indicated in the Concept of nat. 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. After reviewing the Constitution, six main spiritual ideals can be identified.

The first includes the assertion 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 that it runs like a leitmotif through the entire text of the Constitution. And in the second article, the highest state values ​​are listed at all. These include a person, his freedoms and rights.

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

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

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

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

Sphere of politics

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

The thing is that a nation is a political community of citizens of a certain country. Who live on its territory and identify themselves with it, regardless of their ethnic origin. A nation expresses the economic and cultural-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 is also applicable 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 the realities of today. This is how the government contributes to the good of the nation-state. In politics, these interests and values ​​are determined by the need for survival, development of the country, as well as the increase of national power.

Formation of values

Well, it is clear how the designated concept appears in the political sphere. 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 is carried out not only in the family, but also at 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 the family, as well as belonging to a certain social, confessional and ethnic group.

But that is not all. It is important to remember that the upbringing of basic national values ​​should form in the child not only love for the Fatherland, but also respect for the historical and cultural heritage of their country and people. Often this contributes to students, makes them want to engage in a certain type of activity. Many cases are known when people began their journey to music, having been inspired in childhood by the work of Tchaikovsky. Many girls were inspired to take ballet classes by the legendary Maya Plisetskaya, and the paintings of talented Russian artists made children want to learn how to draw beautifully as well. Unfortunately, in the age of advanced technology, modern children are not as interested in art, creativity and national heritage as they used to be. And that is why the basic national values, spiritual and moral education and the inculcation of cultural and historical education acquire even greater importance.

Educational landmarks

In continuation of the theme of the formation of 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 much faster understand what patriotism, freedom, human duties, citizenship are.

The teacher should be able to explain to them what each basic national value is. Work and creativity, health and family, law and honor, mercy and kindness… 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. It is they who help to expand knowledge about their people. After all, most holidays, ideals, rituals, rituals and customs are purely national in nature. 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. As mentioned earlier, values ​​have many functions. But if we talk about the educational sphere, then only a few of the most important stand out.

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

The upbringing of 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 personality. In turn, the teacher involved in the national education of children should rely on their best practices, 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. Where is the patriotism? 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 must 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, make sure 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 primarily a 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. Of great importance is respect for one's region, city, language. Moreover, love and reverence for one's small homeland is more valuable and sublime than the same thing that concerns the entire Fatherland as a whole.

A question of individuality

Education with respect to national values ​​is important, but the diversity of perceptions and interests leads to a wide range of assessments. What is important to one member of society may not matter to another. This must be remembered.

And taking into account this feature, a system of values ​​is formed in society, which 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 certain moral norms. Which contributes to the formation of the inner core of the culture of society.

Moral

Well, as one could understand, national values ​​are very diverse. And in this regard, it is impossible not to mention the topic of tolerance. Given 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 ethnic culture in the complex of its varieties. And one cannot but rejoice that today, due to the practice-oriented educational process, this is possible. The level of ethno-cultural knowledge of modern pupils and students is significantly increasing. Our reality allows us to verify this.

And, by the way, a considerable number of children, adolescents 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 take part with pleasure. 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.