The structure of values ​​in modern Russian society. Basic national values ​​of Russian society

At present, the person is formally declared as the highest value of modern Russian society. Freedom, security and justice are also recognized as basic values, but these highest values ​​are not fully realized, both for objective and subjective reasons. It can be argued that the socio-economic processes in Russia should have led and have led to a formal recognition of the value of a person. But they also led to the situational formation of interests in a person that do not coincide with the interests of the state and society. Under the influence of the egoization of the personality and the appropriation of greater freedom by it, the hierarchy of the value system inevitably had to change and changed towards the priority of personal values, while socially significant values ​​are gradually losing their significance both for society and for the individual.

For the individual, private values, such as material success, freedom, justice, and others, come first in importance, and social reality gives rise to a tendency to a perverted, selfish understanding of these values. As K fears. G. Volkov, Russia is threatened by the development of a phenomenon known in the West as hyperindividualization. Hyperindividualists recognize only the independence of the individual and resolutely reject the concept of social responsibility, which can ultimately lead to the disintegration of society.

The priorities of the society of that development are displaced: the market has a dominant, self-sufficient value, while a person is considered only as its element, wholly subordinate to its needs. The social price of reforms, the goal of which is actually to build a market economy without taking into account the interests of the individual, is extremely high for the majority of the population, since the depreciation in the public consciousness of the highest value - the value of a person. The possibility of such a development of events in Russia as a result of the fall of Soviet power was foreseen back in 1937 by N.A. Berdyaev.

The loss of values ​​and ideals is accompanied by an increase in utilitarianism in relation to society and the individual, their subordination to the laws of the market, and their transformation into a commodity. In this regard, modern Russian society can be characterized as a society of gradual egoization and alienation of the individual, resulting in social apathy, indifference, a kind of "omnivorousness", which are gradually transformed into cynicism, cruelty and unscrupulousness in relation to everyone except themselves and their closest meaningful environment.

With the market orientation of society, a person increasingly considers his capabilities, abilities and qualities as a commodity that has a certain price in the market and is subject to sale. The focus on the “market”, market-oriented qualities of the individual, its socio-economic, but not personal and moral significance, increasingly leads to the fact that success is considered as the only worthy, socially and personally significant goal of life, understood mainly as material success, achieving which at any cost, a person tends to consider himself as a value. Another consequence of this process may be the formation of a personality that is not harmoniously developed, but specialized.

This process is in the conditions of modern Russia, unfortunately, natural and inevitable. Therefore, personal success, measured by the material standard of living, has practically become an end in itself, pushing the moral, spiritual foundations of the individual to the sidelines of public attention. The economic success of a person, determined by his ability to adapt to the changing demands of the market, naturally leads to a decrease in the importance of not only professional, but also moral attitudes and value orientations, which are transformed in such a way as to receive the highest rating in the labor market and ensure material well-being in the near future.

The ongoing differentiation of the population according to material, social, spiritual and moral characteristics, which is increasingly alienating people from each other and atomizing society, cannot but affect the real morals of social work specialists. The spiritual, truly human, values ​​of the Russians were replaced by material ones, involving only material enrichment and carnal pleasures. Moreover, the achievement of this enrichment and enjoyment is allowed by any means that are basically immoral.

As a result, society, unfortunately, is gradually sliding down to the level of “situational morality”, the motto of which is: what is economically useful in a given situation is moral, since it is the economic potential and status of an individual that currently largely determine its status in society, the possibility of obtaining benefits. for myself. According to R. G. Apresyan, morality is based on the need for unity with other people. "The tendency to identify utility and morality gradually leads to the fact that one of the main issues of philosophical ethics - the question of the relationship and correspondence of goals and means - is resolved on the level of everyday consciousness in the form of permissiveness in relation to means, if only the goal suits the individual, it seems to him situationally justified and significant in personal terms.As a result, in Russian society there is a tendency towards the destruction of moral principles, the growth of immorality and permissiveness in thinking and behavior.

No less dangerous is the trend towards devaluation in the public and individual consciousness of socially significant values ​​- collectivism, solidarity, unity. The value of labor has significantly decreased, giving way to the value of material success, regardless of labor activity. There is an alienation of the mass consciousness from the values ​​and guidelines traditional for Russia - the ideas of unity, conciliarity, collectivism, solidarity, moral purity, altruism and social optimism, which have always dominated the Russian national mentality. At the same time, there is an attempt to replace them with really existing values ​​of a market model - selfishness, pragmatism, social and moral cynicism, lack of spirituality. This process can have the most negative consequences for Russia, as it can lead to the loss of national identity in the mentality, spirituality and culture, the final disintegration of society. It can also have irreversible consequences for the individual: as early as the end of the 19th century, F. Nietzsche noted that the loss of the value of collectivism can also lead to the loss of the value of the individual.

As you know, the formation of spiritual culture and morality is a long process, covering millennia, while the cultural and moral degradation of a nation under certain conditions can occur quite quickly, and, starting from a certain moment, the process of demoralization can become an avalanche, capturing all new and new social strata and groups, depriving them of moral foundations, ideals and values ​​and asserting indifference, lack of spirituality, cruelty, social and moral nihilism instead of them in individual and mass consciousness. The vast majority of people living today perceive as value only that which better helps them "get around" competitors. Any suitable means for this seems to be an illusory value in itself.

An analysis of trends in the development of value orientations of the population allows us to conclude that the value orientations of representatives of various groups of the population are shifting towards individual-personal ones. This is largely facilitated by a deep crisis in the economy, public life and the spiritual sphere, as well as the activities of most of the official media, urging the population to rely only on themselves and take care only of themselves, without expecting any help from the state.

At the same time, although the egoization of Russians is gradually taking place, it is of a situationally forced nature and is regarded by the citizens themselves rather as a necessary measure to ensure survival in the absence of assistance and an effective social and economic policy from the state, rather than evidence of an essential inclination towards individualism. It can be assumed that the egoization of the population in Russia is a kind of defensive reaction, with the help of which citizens, not relying on the help of the state, hope to ensure their individual survival in the difficult conditions of radical reforms and the crisis associated with them. Thus, the insufficient protection of citizens by the state is compensated by their “forms of self-defense” such as selfishness and alienation.

No less dangerous is the tendency to polarize morality. The differentiation of the living conditions of Russians leads not so much to the emergence of natural differences in the field of morality, but to the polarization of moral attitudes inherent in different social groups, and this polarization occurs in accordance with the division of society along income and property lines. At the same time, they are distinguished by the greatest unscrupulousness and cynicism in moral terms, and in the elum question, two opposite economic “poles” - the super-rich and the super-poor - merge. The middle social strata show moderation in matters of morality and a relative adherence to its positive norms.

The polarization of the moral attitudes of social groups depending on the level and quality of life indicates the absence of the possibility or, at least, the difficulty in organizing their joint social creativity. It not only does not prevent, but also contributes to the further disintegration of society into hostile troupes, the reign of anarchy, immorality, and arbitrariness in society. For the ultra-rich under primitive capital accumulation, morality is a hindrance that can lead to a reduction in profits if it is given excessive attention. For the super-poor segments of the population, morality can cause humiliation and death. These polar groups, which are in peculiar extreme circumstances, undergo the process of demoralization to the greatest extent and consider it possible for themselves not to follow the precepts of morality: compassion, concern for others, moderation are naturally considered by them, in the spirit of the philosophy of F. Nietzsche, as herd virtues.

The experience of analyzing social development leads to the conclusion that in the mentality of citizens belonging to intermediate (relatively stable and well-to-do) strata of the population of modern Russia, adherence to collectivist-socialist and Orthodox values ​​that are interconnected - sovereignty, paternalism, collectivism, equality and justice, which does not fit into the framework of traditional Western ideology, but at the same time, it fully corresponds to the traditional national mentality of Russians. The “non-market nature” of Russians as a nation, noted by the overwhelming majority of specialists, makes it impossible for the majority to actively appropriate market values, although it makes it necessary for them to be guided by them in everyday activities and relationships.

Therefore, in modern Russia there is a kind of internal distancing from the imposed norms and values ​​of the market model, which indicates the preservation in the mentality of Russians of a deep, ineradicable commitment to traditional values. Nevertheless, there is reason to believe that at present there is a trend towards distancing from the cult of war and violence, a return to traditional tolerance, mutual support and creative altruism, although still very little so far. This can be explained by the deep, not always clearly realized connection of Russians with the national culture, a peculiar way of perceiving the world, which determines a certain way of thinking and acting and makes activities unacceptable for the majority of the population in accordance with the norms of an alien culture and morality.

Thus, in the public consciousness of the population of modern Russia, opposite trends take place: on the one hand, the desire to preserve the integrity of the traditional system of values ​​and the foundations of morality (ethos, which includes humanism, compassion, collectivism, justice, freedom, equality, etc.), and on the other hand, a situationally conditioned attraction to a reassessment of values ​​and to liberation from the need to comply with basic moral norms (a variable part of the ethical system based on individualism and selfishness, equality, and unconditional freedom).

The presence of these two tendencies leads to the fact that the interests of the individual acquire priority over the interests of the group, community, society, since the most active in the formation of the hierarchy of values ​​are the "poles" of society, imposing their attitudes on more "moderate" social groups. Freeing himself from moral shackles, a person, as it seems to him, receives the necessary “freedom”, by solving which, he not only acquires what he wants in the form of material success, but also feels his fulfillment as a value. On the other hand, at the same time, the value of security, which is necessary for the survival and relatively stable existence of the majority of Russians, is growing. This part of Russians is ready to give up part of their freedom in exchange for guaranteed security.

All this, unfortunately, leads to the conclusion that the real content of the consciousness of a person in general, as well as the ordinary and professional consciousness of a specialist in the field of social work, can differ significantly from the ideal model. At the turn of the 20th and 21st centuries, during the period of change of the industrial world civilization by the post-industrial one, in our country one of the deepest in the history of mankind is observed. system crisis values, their radical revision. No wonder WHAT values n moral attitudes implemented in activities can substantially be different from humanistic and professional meaningful. Specialist, influencing society, he himself to a large extent degree is his product. Subjectivity and subjectivity specialist can determine that his perception of the profession and social being in general will be biased. This point of view he can trans pour into society.

The activity of social institutions, designed to promote the formation of opinions and attitudes of the individual on various issues, and thereby its formation of the ways of its life, takes place in society as a constant factor. However, unfortunately, its effectiveness is low. In our country, according to A. A. Bereztel, the process of socialization of the individual has been destroyed, and at present all conditions have been created for the prosperity of people with sociocultural pathology.

At the same time, there may be opposition to the influence of "market" on the consciousness of the individual. This opposition can be provided by the education system in general and social education in particular. The process of forming a personality in general and a specialist in the field of social work should be considered as the most important component of his professional training and his formation as a person.

In this regard, one of the problems of the deontology of social work is to determine the level and quality of the influence of the above elements and structures of public consciousness on the content of the duty and responsibility of a social worker. The individual consciousness of a specialist cannot but experience processes in the spiritual and social spheres of society, which in combination lead to the degradation of the ethical consciousness of the individual. The task of deontology in this aspect may be to substantiate the need for a social worker to fulfill his duty to society, despite the fact that in the current situation, society may appear to be an antagonist of an individual.

Basic national values ​​- the basic moral values, priority moral attitudes that exist in the cultural, family, socio-historical, religious traditions of the multinational people of the Russian Federation, transmitted from generation to generation and ensuring the successful development of the country in modern conditions;

Patriotism as one of the manifestations of a person's spiritual maturity, expressed in love for Russia, the people, a small homeland, in a conscious desire to serve the Fatherland.

Labor and creativity as distinctive features of a spiritually and morally developed personality.

The family as the basis of the spiritual and moral development and education of the individual, the guarantee of the continuity of the cultural and moral traditions of the peoples of Russia from generation to generation and the viability of Russian society.

Nature as one of the most important foundations for a healthy and harmonious life of man and society.

A healthy lifestyle in the unity of its components: physical, mental, spiritual and social and moral health.

Basic national values ​​are derived from the national life of Russia in all its historical and cultural completeness, ethnic diversity. In the sphere of national life, one can single out the sources of morality and humanity, i.e. those areas of social relations, activity and consciousness, relying on which allows a person to resist destructive influences and productively develop his consciousness, life, the very system of social relations.

The traditional sources of morality are: Russia, the multinational people of the Russian Federation, civil society, family, labor, art, science, religion, nature, humanity.

According to the traditional sources of morality, the basic national values ​​are also determined, each of which is revealed in the system of moral values ​​(ideas):

• * patriotism - love for Russia, for one's people, for one's small Motherland, serving the Fatherland;
• * social solidarity - personal and national freedom, trust in people, institutions of the state and civil society, justice, mercy, honor, dignity;
• * citizenship - serving the Fatherland, the rule of law, civil society, law and order, multicultural world, freedom of conscience and religion;
• * family - love and fidelity, health, prosperity, respect for parents, care for older and younger, care for procreation;
• * work and creativity - respect for work, creativity and creation, purposefulness and perseverance;
• * science - the value of knowledge, the pursuit of truth, the scientific picture of the world;
• * traditional Russian religions - ideas about faith, spirituality, the religious life of a person, the values ​​of the religious worldview, tolerance, formed on the basis of interfaith dialogue;
• * art and literature - beauty, harmony, the spiritual world of man, moral choice, the meaning of life, aesthetic development, ethical development;
• * nature - evolution, native land, reserved nature, planet Earth, ecological consciousness;
• * humanity - world peace, diversity of cultures and peoples, progress of mankind, international cooperation.

Basic national values ​​underlie the integral space of spiritual and moral development and education of schoolchildren, that is, the way of school life that determines the lesson, extracurricular and extracurricular activities of students. The organization of such a space and its full functioning requires the coordinated efforts of all social subjects participating in education: families, public organizations, including children and youth movements and organizations, institutions of additional education, culture and sports, the media, traditional Russian religious associations. The leading, meaningfully determining role in the creation of the way of school life belongs to the subjects of the educational process.

The system of basic national values ​​underlies the idea of ​​a single nation and the readiness of the main social forces for civil consolidation based on common values ​​and social meanings in solving national problems, including the upbringing of children and youth.

Achieving civil agreement on basic national values ​​will strengthen the unity of the Russian educational space, give it openness, dialogue, cultural and social dynamism.

Civil agreement on basic national values ​​has nothing to do with the uniformity of the values ​​of the nation and the nation itself, spiritual and social unification. The unity of the nation is achieved through a basic value consensus in the constant dialogue of various social forces and is supported by their openness to each other, their readiness to jointly solve national problems, including the spiritual and moral education of children and youth as the basis for the development of our country.

In the course "Mathematics", in accordance with the requirements of the Federal State Educational Standard, a significant place is given to the development of a sense of belonging to one's Motherland, people, history and pride in them; awareness of the importance of work, through familiarization with the world of professions; awareness of the value of the family as the basis of spiritual and moral development and education of the individual; respect for the environment; healthy and safe lifestyle. Both textual and illustrative material contributes to the achievement of this goal.

I would like to pay special attention to text tasks. The plot content of text tasks, usually associated with the life of the family, class, school, events in the country, city or village, introduces children to different aspects of the surrounding reality; contributes to their spiritual and moral development and education: forms a sense of pride in their homeland, respect for family values, respect for the world, nature, spiritual values; develops interest in classes in various circles and sports sections; forms an attitude towards a healthy lifestyle. The development of patriotism, a sense of pride in their homeland, the history of Russia, awareness of the role of their native country in world development is facilitated by such illustrations and textual material (2): information from the history of our country and its achievements at the present stage of development (for example, in grade 3 it is proposed to determine the age Moscow and the Russian fleet.

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, then 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.................

The transformation of Russian society could not but affect the system of values ​​and values ​​of Russians. Today much is said and written about the destruction of the system of values ​​traditional for Russian culture, the Westernization of public consciousness.

It is the values ​​that ensure the integration of society, helping individuals to make a socially approved choice of their behavior in vital situations.

Today's youth aged 15 to 17 are children born during a period of radical socio-political and economic change ("children of change"). The period of their upbringing in the life of their parents coincided with the requirements strictly dictated by reality to develop new life strategies for adapting, and sometimes even surviving, in a dynamically changing life reality. Basic values ​​are considered to be those that form the basis of a person's value consciousness and implicitly influence his actions in various areas of life. They are formed during the period of the so-called primary socialization of the individual by the age of 18-20, and then remain quite stable, undergoing changes only during the crisis periods of a person’s life and his social environment.

What characterizes the value consciousness of today's "children of change"? It was proposed to name the five most significant life values ​​for them. The group of preferred values ​​included the following criteria: health (87.3%), family (69.7%), communication with friends (65.8%), money, material goods (64.9%) and love (42.4%). ). The level below the average (shared by 20 to 40% of respondents) formed such values ​​as independence, freedom, work to their liking, self-realization. The lowest status (less than 20%) was given to such values ​​as personal security, prestige, fame, creativity, communication with nature.

At the same time, young people understand that in modern conditions a person's position in society is determined precisely by a person's personal achievements in education, professional activity (38.1% of respondents), as well as his personal qualities - intelligence, strength, attractiveness, etc. (29% of respondents). And such qualities as the social status of the family, possession of material resources are not of great importance.

The structure of the basic values ​​of our respondents is quite consistent with their ideas about the main criteria for success in life. So, among the three most significant criteria, there are: the presence of a family, children (71.5%), reliable friends (78.7%), interesting work (53.7%), such indicators as the presence of prestigious property, wealth, a high position important to today's youth. And unfortunately, we have to state a reduction in the importance in the eyes of young people of such a socially oriented goal as "an honestly lived life."

First of all, under the influence of the media, according to young people, there is a formation of such qualities as a citizen and a patriot (22.3%), propaganda of money (31.7%), violence (15.5%), justice (16.9%) , faith in God (8.3%), family values ​​(9.7%).

The answer of young respondents to the question of what they consider the main thing in the upbringing of adolescents in modern conditions seems to be very important. As can be seen from the survey, today's youth demonstrate a fairly wide range of educational orientations, among which is the need to give children a good education, to instill organization, self-discipline and hard work, to cultivate honesty and kindness, as well as stamina and mental abilities.

Thus, in the educational orientations of modern young people, there is a combination of the so-called “bread” moments (education, training in a profession that “feeds”) and the need for moral improvement and upbringing of children (development of honesty, kindness, diligence, self-discipline).

It is noteworthy that the personal qualities associated with the attitude towards other people also have a focus on traditional moral orientations among young people. Of interest in this regard is the answer about the most important human qualities that are most valued in people. Thus, such qualities as responsiveness (82.4%), reliability (92.8%), honesty (74.9%), hospitality (58.2%), modesty (25.6%) received the highest rating. entrepreneurial spirit (57.8%).

One of the traditional basic values ​​of Russian society is love for one's Motherland.

Family values ​​are paramount at all times. Recently, about a hundred different marriages have been distinguished in the west. 61.9% of respondents consider this to be normal. But when answering the question: “How do you feel about the birth of children out of wedlock?”, We revealed the exact opposite of the previous answer. Thus, 56.5% believe that this is simply unacceptable in their lives.

In the structure of young people's value orientations, there is an unstable balance between traditional values ​​and the new pragmatic "morality of success", the desire to combine values ​​that ensure the success of activities, and the preservation of traditionally valuable relationships to a person, family, team. It is possible that in the future this will be expressed in the formation of a new moral system.

Such inalienable values ​​for a democratic society as freedom and property have not yet become sufficiently actualized in the minds of Russians. Accordingly, the ideas of freedom and political democracy are not very popular. Indeed, the old ideas and values ​​have undergone changes and have lost their former existential meaning. But the value system inherent in modern societies has not yet been formed. This is the value conflict. This is partly due to the inconsistent activities of the authorities. The difficult psycho-emotional state of the Russians is superimposed on their conviction that the authorities themselves do not comply with any laws, and it is precisely due to this that lawlessness reigns in Russia. This situation leads, on the one hand, to the spread of legal nihilism and a sense of permissiveness, and on the other hand, provokes a high demand for legality as the simplest need.

The value system of Russian society

Radical changes in all spheres of life in the era of the New Age also affected the value system of Russian society. The most important factor that influenced these changes was the formation of technogenic civilization, bourgeois social relations, and rationalistic thinking.

Despite the split that occurred in Russian society under Peter I between the upper and lower classes, it retained traditional value ideas and a way of life. One of the main such values ​​in the life of the upper and lower classes is the family and family traditions. The authority of the family in Russian society was unusually high. A man who did not want to start a family in adulthood aroused suspicion.

Only two reasons could justify such a decision - illness and the desire to enter a monastery. Russian proverbs and sayings speak eloquently about the importance of the family in a person’s life: “Not married is not a person”, “In the family and porridge is thicker”, “A family in a heap is not afraid of a cloud”, etc. The family was the custodian and transmitter of life experience, morality from generation to generation, the upbringing and education of children took place here.

So, in the noble estate, portraits of grandfathers and great-grandfathers, stories and legends about them, their things - grandfather's favorite chair, mother's favorite cup, etc. were kept. In Russian novels, this feature of estate life appears as its integral feature.

In peasant life, also permeated with the poetry of traditions, the very concept of a house had, first of all, the meaning of deep ties, and not just living space: a father's house, a home. Hence the respect for everything that the house makes up. The tradition even provided for different types of behavior in different parts of the house (what is possible at the stove, what is not in the red corner, etc.), the preservation of the memory of the elders is also a peasant tradition.

Icons, things and books passed from the old people to the younger generation. Such a peasant-noble perception of life could not do without some idealization - after all, memory preserved the best everywhere.

Ritual traditions associated with church and calendar holidays were repeated almost unchanged in various social strata of Russian society. Not only to the Larins could be attributed the words:

They kept in a peaceful life

Habits of peaceful antiquity;

They have oily Shrovetide

There were Russian pancakes.

The Russian family remained patriarchal, for a long time guided by the "Domostroy" - an old set of everyday rules and instructions.

Thus, the upper and lower classes, cut off from each other in their historical existence, nevertheless had the same moral values.

Meanwhile, the most important socio-economic transformations taking place in Russia, characterized by the establishment of competition in the economy, liberalism in political life, the establishment of the ideas of free thought and enlightenment, contributed to the spread of new European socio-cultural values, which, in fact, did not take root among the masses - only the elite could master them.

The working masses (the so-called "soil") adhered to the traditions of pre-Petrine antiquity. They guarded the original ideological dogmas associated with Orthodoxy and autocracy, deeply rooted traditions, political and social institutions.

Such values ​​could not contribute to the modernization or even intensive sociodynamics of the country. Collectivism remained the defining feature of social consciousness in the "soil" layers. He was the main moral value in the peasant, urban township and Cossack communities. Collectivism helped jointly endure the trials of difficult times, was the main factor in social protection.

Thus, the life of the Cossacks was based on community organization and the principles of military democracy: collective decision-making in the Cossack circle, election of chieftains, collective forms of ownership. The harsh and cruel conditions of the existence of the Cossacks contributed to the creation of a certain system of values.

The pre-revolutionary historian E. Savelyev, who described the history of the Don Cossacks, drew attention to the fact that “the Cossacks were a straightforward and chivalrous people, they did not like unnecessary words, and they decided matters in the Circle quickly and fairly.” Cunning and intelligence, steadfastness and the ability to endure severe hardships, merciless revenge on the enemy, cheerfulness of character distinguished the Cossacks.

They firmly stood for each other - "all for one and one for all", for their Cossack brotherhood; were incorruptible; betrayal, cowardice, theft were not forgiven. In campaigns, border towns and cordons, the Cossacks led a single life and strictly observed chastity.

A textbook example is Stepan Razin, who ordered a Cossack and a woman to be thrown into the Volga for violating chastity, and when he himself was reminded of the same, he threw a captive Persian princess into the water. It was high moral qualities that contributed to the constantly high combat readiness of the Cossack army.

From the judgments made about the system of values ​​in the "soil" way of Russian society, it can be seen how the people's worldview was little affected by the grandiose changes that took place in the state in the New Era. To a much greater extent, the changes affected the literate and active part of the population of Russia, which V. Klyuchevsky called "civilization".

New classes of society were formed here, entrepreneurship developed and market relations developed, professional intelligentsia appeared. The intelligentsia was represented by the clergy and nobility, commoners and serfs (actors, musicians, architects, etc.).

In the ranks of the intelligentsia, rationalism, an optimistic worldview, and belief in the possibility of improving the world were affirmed as a style of thinking. The worldview was freed from the spiritual power of the church.

Peter I abolished the patriarchate and put a synod at the head of the church, in fact a board of officials, thereby subordinating the church to the state. Further weakening of the church occurred in the 60s of the 18th century, when Catherine II, who strengthened the foundations of the secular absolutist state, confiscated most of the land holdings belonging to the church and monasteries. Of the 954 monasteries that existed at that time, only 385 survived the secularization.

The destruction of the closed Orthodox world was largely due to Russian enlightenment. F. Prokopovich, V. Tatishchev, A. Kantemir, M. Lomonosov, D. Anichkov, S. Desnitsky, A. Radishchev developed ideas about the independence of nature and man from divine predestination, the need to separate the spheres of influence of religion and science, etc. .

In the 19th century the ideas of free thought, sharp criticism of religion were put forward by many Decembrists, as well as revolutionary democrats V. Belinsky, A. Herzen, N. Chernyshevsky, N. Dobrolyubov. They tried to create a general atheistic concept, highlighting the origin of religion, its social functions, especially Orthodoxy.

Changes in the personal and social life of the estates played an important role in the value system of Russian society. According to D.S. Likhachev, under Peter I, “the awareness of the transition forced us to change the system of signs”: put on European clothes, new uniforms, “scrape off” beards, reform all state terminology in a European way, recognize European.

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