“Spiritual and moral education in the Federal State Educational Standard” - Develop educational technologies, revealing the resources of the individual. Main directions and value bases. Educational results. Schoolchildren's acquisition of social knowledge. Spiritual and moral education within the framework of the Federal State Educational Standard of the new generation. Fostering diligence, a creative attitude to learning, work, and life.
“Spiritual and moral education of junior schoolchildren” - Program of spiritual, moral and civil-patriotic education. Nautical classes. Network school. Innovative educational program. Naval glory of Russia. Day of Knowledge. First victories. Nautical cool magazine. Long-term cooperation. Excursions to enterprises. Excursion. A sea voyage into the world of fairy tales.
“Program of spiritual and moral education of students” - Class team. Creation of a unified social, educational and educational space for the school. Spiritual and moral education of the younger generation. Module “The World of Beauty”. Senior schoolchildren. Areas of work. Main directions of organization of education. Directions of work on modeling the educational system.
“Spiritual and moral education of schoolchildren according to the Federal State Educational Standard” - Planned results. Conceptual foundations of the Federal State Educational Standard. Flexibility and adaptability of the system. The need for revival traditional system. Modern national educational ideal. Priorities of educational policy. Minister of Education and Science of the Russian Federation. Fate. Family. Ways to implement the Federal State Educational Standard. Graduate model.
“The concept of spiritual and moral education of the individual” - The main tasks of the spiritual and moral development and education of schoolchildren. The process of gradual expansion and strengthening of the value-semantic sphere of the individual. The concept of spiritual and moral development and education of the personality of a Russian citizen. Modern national educational ideal. Planned results.
“Spiritual education of schoolchildren” - Spiritual and moral education. Religious education. Expert groups. Teaching religion. ORKSE course program. Development scientific knowledge. Spiritual and moral education at school. Basic concepts and definitions. Worldview sociocultural groups in the Russian Federation. ORKSE experiment. ORKSE course structure.
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Introduction 3
Values in modern Russia: results of expert research 4
Dominant values 6
Material well-being 6
“I” value (individualism) 7
Career (self-realization) 7
Stability 8
Freedom 9
Respect for elders 9
God (belief in God) 10
Patriotism 10
Duty and Honor 11
Anti-values 12
“Ideal” consolidating values 13
Conclusions: key trends in the development of the Russian value doctrine 14
Conclusion 15
References 16
Introduction
Value is a characteristic feature of human life. Over the course of many centuries, people have developed the ability to identify objects and phenomena in the world around them that meet their needs and to which they treat in a special way: they value and protect them, and focus on them in their life activities. In everyday usage, “value” is understood as one or another value of some object (thing, state, action), its dignity with a plus or minus sign, something desirable or harmful, in other words, good or bad.
No society can do without values; as for individuals, they have a choice whether to share these values or not. Some are committed to the values of collectivism, while others are committed to the values of individualism. For some, the highest value is money, for others - moral integrity, for others - a political career.
Currently, the problem of value is of great importance. This is explained by the fact that the process of renewal of all spheres of public life has brought to life many new, both positive and negative phenomena. Developing scientific and technological progress, industrialization and informatization of all spheres modern society- all this gives rise to an increase in negative attitudes towards history, culture, traditions and leads to the devaluation of values in the modern world.
The shortage of spiritual values is felt today in all spheres. Many of our ideals have changed dramatically during the changes. The spiritual balance was disrupted, and a destructive stream of indifference, cynicism, disbelief, envy, and hypocrisy rushed into the resulting void.
The purpose of my work is to study these changes and identify new, modern values Russian society.
Values in modern Russia: results of expert research
During the period from July 15 to September 10, 2007, specialists from the Pitirim Sorokin Foundation conducted a study “Values in modern Russia.” It became the first stage of a large-scale project of the same name, aimed at promoting the development of a value base capable of consolidating various groups of Russian society.
The relevance of the study is due to the obvious demand of society for a new understanding of the value foundation. Various state and social institutions respond to such a request by intensifying the discussion of this topic, but it is not accompanied by a study of the fundamental foundations on which the expected correction of the value doctrine of society should take place. How do Russians understand the concept of “value”? What moral standards are capable of consolidating society? What ideology should these values serve to form? The initiators of the research project will try to find answers to these and other questions.
The purpose of the first – this – stage of work was to study the value trends of Russian society. In particular, the following tasks were proposed for solution:
To study opinions about the key values that dominate in Russian society at the present stage.
Determine the vector for correcting axiological preferences of various religious, ethnic and age groups Russians.
To record the understanding of different audiences of the concept of “national ideology”, as well as experts’ forecasts regarding the development of the national idea of Russia.
Determine the value priorities of Russian youth, related political preferences and electoral plans.
The research was conducted through an expert survey and focus groups with various youth audiences.
According to the surveyed social scientists, the Russian value system is still chaotic, undergoing transformation, and has not yet fully formed in its new capacity.
The reasons for such a long registration process are “ numerous disasters that befell Russia in the last century"and reflected on the collective consciousness of the population. Experts believe that " people have still not recovered from the feeling of the ground being pulled out from under their feet“According to social scientists, there is no single value system in Russia today.
However, many value subsystems coexist in the country, spontaneously formed in accordance with the interests and needs of certain social groups.
Some experts called the modern value picture of Russia “ situation of valuable debris", When " different parts of society make use of their wreckage».
Dominant values
Among the axiological attitudes characteristic of modern Russian society, study participants - experts and actors of youth focus groups - indicated the following values (ranked according to the principle of descending significance):
Stability.
Respect for elders.
God (belief in God).
Patriotism.
Duty and honor.
Material well-being.
The value of “I” (individualism).
Career (self-realization).
Material well-being
The priority of the values of material well-being and consumer wealth (in common parlance - mercantilism) for most of modern Russian society is noted by many experts. First of all, these values are highlighted by the interviewed social scientists who have the opportunity, in the course of their professional activities, to monitor the dynamics of social demands. They note that consumer orientation is unconventional for Russia, since it began to form only in the 90s, when the “idealistic” generations left socially active life.
Analyzing the reasons for the dominance of consumer orientation as a value, experts pointed to the massive propaganda of the consumer lifestyle and the urbanization of the country as such.
The value of "I" (individualism)
The respondents believe that it is precisely in the individual’s concentration on his own needs and, accordingly, “ in the perception of the surrounding world through an egocentric prism“is the essence of individualism as a value.
This situation, experts believe, is a consequence of the introduction of the idea of a consumer society, when an exaggerated focus on wealth focuses a person only on personal interests. Individualism is a response to the empty niche of “common” values, the Soviet system of which was destroyed and a new one was not created.
The dominance of individualist values, according to a number of respondents, limits the socio-psychological wealth and cultural prospects of the country.
Career (self-realization)
A peculiar conversion of the individualistic priorities of modern Russian society is the presentation by experts of self-realization as an important value, which primarily means a successful career. According to the majority of respondents, it is precisely this that gives Russians, especially young people, “ feeling of worth in the eyes of others", indicates " compliance with public standards", gives the feeling that " you have achieved something in life" Self-realization was identified as a dominant value at the current stage by both experts and youth representatives who participated in focus groups.
Family
The basic nature of the value of family was noted by all study participants without exception.
However, the nature of loyalty to family values varied among a number of expert groups. A significant portion of respondents confidently insist that the family in Russia has been and remains a key element of the social system.
Supporters of this position note that in the new Russia the trend of growing importance of the family is intensifying and insist on the need for systematic work to introduce family values into the public consciousness.
For another number of experts, the appeal to the family as a value is external - inertial - in nature: this value is indicated as fundamental, but subsequent discussions about it demonstrate a peripheral attitude to the institution of family in reality.
Separately, it is worth highlighting the position of young people regarding the family: an unexpected result of the study was the fact that, despite the erosion of the institution of family in a modern globalized society, the vast majority of the young audience states the importance of the family and points to the importance of preserving and protecting the family institution.
Stability
The overwhelming number of respondents - experts and participants in youth focus groups - noted stability, which means the absence of socio-political and economic cataclysms, as a basic value for them.
Young people associate the likelihood of their success in life with stability. Middle-aged and older experts explain the desire for stability as fatigue from the “era of change.”
The desire of society for stability, experts note, has socio-psychological and pragmatic aspects. Firstly, the correction of the circumstances of existence from extreme to comfortable requires the instinct of psychological self-preservation of society. Secondly, Russians associate the prospects for a personal and national economic breakthrough with stability.
Liberty
During the study, freedom as a basic socially significant value was noted mainly by representatives of the youth audience. At the same time, it is worth pointing out the semantic dichotomy of the value of freedom, which emerged in connection with which youth groups spoke out on this issue.
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Introduction
Values of modern Russian society
Conclusion
Bibliography
Introduction
Values are generalized ideas of people about the goals and means of achieving them, about the norms of their behavior, embodying historical experience and concentratedly expressing the meaning of the culture of a particular ethnic group and of all humanity.
Value in general and sociological value in particular have not been sufficiently studied in domestic sociological science. It is enough to familiarize yourself with the contents of textbooks and teaching aids on sociology published at the end of the twentieth century and in recent years to be convinced of this. At the same time, the problem is relevant, socially and epistemologically significant both for sociology and for a number of social and human sciences - history, anthropology, social philosophy, social psychology, government studies, philosophical axiology and a number of others.
The relevance of the topic is presented in the following main provisions:
Understanding values as a set of ideals, principles, moral norms that represent priority knowledge in people’s lives, have a very specific humanitarian significance both for a particular society, say, for Russian society, and at the general human level. Therefore, the problem deserves comprehensive study.
Values unite people on the basis of their universal significance; knowledge of the patterns of their integrative and consolidating nature is completely justified and productive.
Social values, included in the subject field of sociological problems, such as moral values, ideological values, religious values, economic values, national ethical values, etc., are of utmost importance for study and accounting also because they act as a measure of social assessments and criterion characteristics.
Clarifying the role of social values is also important for us, students, future specialists who will carry out social roles in social reality in the future - in a work collective, city, region, etc.
Values of modern Russian society
value society norm humanity
The changes that have occurred over the past ten years in the sphere of government and political organization of Russian society can be called revolutionary. The most important component of the transformation taking place in Russia is a change in the worldview of the population. It is traditionally believed that mass consciousness is the most inertial sphere compared to the political and socio-economic ones. However, during periods of sharp, revolutionary transformations, the system of value orientations can also be subject to very significant shifts. It can be argued that institutional transformations in all other areas are irreversible only when they are accepted by society and enshrined in the new system of values that this society is guided by. And in this regard, changes in the worldview of the population can serve as one of the most important indicators of the reality and effectiveness of social transformation as a whole.
In Russia, as a result of changes in the social structure during the transition from an administrative-command system to a system based on market relations, there was a rapid disintegration of social groups and institutions, a loss of personal identification with previous social structures. There is a loosening of the normative value systems of the old consciousness under the influence of the propaganda of ideas and principles of new political thinking.
People's lives are individualized, their actions are less regulated from the outside. IN modern literature many authors talk about a crisis of values in Russian society. Values in post-communist Russia really contradict each other. Reluctance to live in the old way is combined with disappointment in new ideals, which turned out to be either unattainable or false for many. Nostalgia for a giant country coexists with various manifestations of xenophobia and isolationism. Getting used to freedom and private initiative is accompanied by a reluctance to take responsibility for the consequences of one’s own economic and financial decisions. The desire to defend the newfound freedom of private life from uninvited intrusions, including from the “watchful eye” of the state, is combined with a craving for a “strong hand.” This is only a cursory list of those real contradictions that do not allow us to unambiguously assess Russia’s place in the modern world.
Assuming consideration of the process of development of new value orientations in Russia, it would not be amiss to first pay attention to the very “soil” on which the seeds of a democratic social order fell. In other words, what the current hierarchy of values has become under the influence of the changed political and economic situation largely depends on the general ideological attitudes that have historically developed in Russia. The debate about the Eastern or Western nature of spirituality in Russia has been going on for centuries. It is clear that the uniqueness of the country does not allow it to be attributed to any one type of civilization. Russia is constantly trying to enter the European community, but these attempts are often hampered by the “eastern genes” of the empire, and sometimes by the consequences of its own historical fate.
What characterizes the value consciousness of Russians? What changes have occurred in it in recent years? What has the previous hierarchy of values transformed into? Based on data obtained in the course of several empirical studies on this issue, it is possible to identify the structure and dynamics of values in Russian society.
An analysis of Russians’ answers to questions about traditional, “universal” values allows us to identify the following hierarchy of Russians’ priorities (as their importance decreases):
family - 97% and 95% of all respondents in 1995 and 1999, respectively;
The family, providing its members with physical, economic and social security, at the same time acts as the most important tool for the socialization of the individual. Thanks to it, cultural, ethnic, and moral values are transmitted. At the same time, the family, remaining the most stable and conservative element of society, develops along with it. The family, thus, is in motion, changing not only under the influence of external conditions, but also due to the internal processes of its development. Therefore, all social problems of our time affect the family in one way or another and are refracted in its value orientations, which are currently characterized by increasing complexity, diversity, and inconsistency.
work - 84% (1995) and 83% (1999);
friends, acquaintances - 79% (1995) and 81% (1999);
free time-- 71% (1995) and 68% (1999);
religion - 41% (1995) and 43% (1999);
politics - 28% (1995) and 38% (1999). 1)
Noteworthy is the very high and stable commitment of the population to such traditional values for any modern society as family, human communication, and free time. Let us immediately pay attention to the stability with which these basic “nuclear” values are reproduced. The four-year interval did not have a significant effect on attitudes towards family, work, friends, free time, or religion. At the same time, interest in the more superficial, “external” sphere of life - politics, increased by more than a third. It is also understandable that for the majority of the population in today’s crisis socio-economic situation great importance has a job: this is the main source of material well-being and the opportunity to realize interests in other areas. At first glance, the only thing that seems somewhat unexpected is the mutual position in the hierarchy of values of religion and politics: after all, over the course of more than seven decades of Soviet history, atheism and “political literacy” were actively cultivated in the country. Yes and last decade Russian history was marked, first of all, by turbulent political events and passions. Therefore, it is not surprising that there is some increase in interest in politics and political life.
Previously desirable for social order qualities were, as it were, predetermined by communist ideology. Now, in the conditions of the liquidation of the monopoly of one worldview, the “programmed” person is being replaced by a “self-organizing” person, freely choosing his political and ideological orientations. It can be assumed that the ideas of political democracy of a rule of law state, freedom of choice, and the establishment of a democratic culture are not popular among Russians. First of all, because the injustice of today’s social system, associated with growing differentiation, is activated in the minds of Russians. Recognition of private property as a value may have nothing to do with its recognition as the object and basis of labor activity: private property in the eyes of many is only an additional source (real or symbolic) of consumer goods.
Today, in the minds of Russians, those values that are in one way or another connected with the activities of the state are updated first of all. The first among them is legality. The demand for legality is a demand for stable rules of the game, for reliable guarantees that changes will not be accompanied by a massive ejection of people from their usual niches in life. Russians understand legality not in a general legal sense, but in a specific human sense, as a vital need for the state to establish an order in society that actually ensures the safety of individuals (hence the high rating of the word “security” as the main need of a vital type). There is every reason to assume that in the minds of the majority of Russians, despite all the ideological shifts that have occurred in recent years, the correlation of the law with the usual functions of the former state, as a guarantor of public order and a distributor of basic goods, still prevails. A private person, formed in the Soviet era, sees in another private person (or organization) a competitor not in production, but exclusively in consumption. In a society where all sources and functions of development were concentrated in the hands of the state, in a society that tried to develop technologically without the institution of private property, such a result was inevitable. Currently, one of the main values of Russians is a focus on private life, family well-being, and prosperity. In a crisis society, the family has become for most Russians the center of attraction for their mental and physical strength.
The concept of security, like perhaps no other, captures continuity with the consciousness of the “traditionally Soviet” type and at the same time carries within itself an alternative to it. In it one can see nostalgic memories of the lost orderliness (traces of “defense consciousness”), but at the same time, the idea of security for the individual who has 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 ideological unfreedom of the “national socialist” kind.
So, the value “core” of Russian society consists of such values as legality, security, family, and prosperity. Family can be classified as interactionist values, the other three are vital, the simplest, significant for the preservation and continuation of life. These values perform an integrating function.
Values are the deep foundations of society, how homogeneous or, if you like, unidirectional they will become in the future, how harmoniously the values can be combined different groups, will largely determine the success of the development of our society as a whole.
As has already been noted, fundamental changes in society are impossible and incomplete without changing the value consciousness of the people who make up this society. It seems extremely important to study and fully monitor the process of transformation of the hierarchy of needs and attitudes, without which real understanding and management of social development processes is impossible
Conclusion
The most significant values are: the life and dignity of a person, his moral qualities, moral characteristics of human activities and actions, the content of various forms of moral consciousness - norms, principles, ideals, ethical concepts (good, evil, justice, happiness), moral characteristics of social institutions, groups, collectives, classes, social movements and similar social segments.
Among the sociological consideration of values, religious values also occupy an important place. Faith in God, the desire for the absolute, discipline as integrity, high spiritual qualities cultivated by religions are so sociologically significant that these provisions are not disputed by any sociological teaching.
The considered ideas and values (humanism, human rights and freedoms, environmental ideas, the idea of social progress and the unity of human civilization) act as guidelines in the formation of the state ideology of Russia, which becomes an integral part of post-industrial society. Synthesis traditional values, the heritage of the Soviet system and the values of post-industrial society is a real prerequisite for the formation of a unique matrix of the integrative state ideology of Russia.
Bibliography
1. http://revolution.allbest.ru/sociology/00000562_0.html
2. http://www.unn.ru/rus/f14/k2/students/hopes/21.htm
3. http://revolution.allbest.ru/sociology/00191219_0.html
4. http://www.spishy.ru/referats/18/9467
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Basic national values are a set of spiritual ideals inherent in a particular ethnic community, which reflect its historical identity and unique specificity. They often define both social and However, national values perform many functions. But first things first.
About the concept
The formation of such spiritual ideals as basic national values occurred during the historical development of the culture of society, in accordance with the geopolitical position of the state.
The main feature is that it is these attitudes that express the identity and originality of the Russian people, as well as their way of life, traditions, customs and most important needs. To put it in other words, basic national values are the core of the spiritual life of our society, the synthesis of its best qualities and damn.
They often determine the position of a citizen, form an attitude towards the state, as well as its past, present and future. Often, a person’s awareness of spiritual ideals and a caring attitude towards them helps him realize his responsibility for the preservation and subsequent increase of national heritage.
A little history
The basic national values of Russian society, as a category, began to take shape in the early 90s of the last century. This fact is easy to remember, since this process practically coincided with the establishment of the Russian Federation as a sovereign state.
It was also accompanied by active scientific debates. Which concerned the application of the concept of “national interests” in the conditions of our ethnically rich state.
In 1992, some certainty appeared. The Law “On Security” was adopted, and it was in this document that the emphasis was placed on the value of the vital interests of the individual, as well as the state and the entire society. This formulation was very convenient. After all, with its help, the problem of national interests was correctly avoided, but at the same time, values were given a special, documented place.
But four years later, in 1996, in the National Address. security of the President of the Russian Federation, the Federal Assembly received a different, more specific formulation. In which the term “national interests” was enshrined normatively. And it was interpreted not only as the basis laid down for the formation of external and domestic policy states. From that moment on, this concept began to designate the vital interests of the individual and the whole society. Their expanded system is outlined in the National Concept. Security of the Russian Federation from 1997. In 2000, the document was supplemented with information on the interpretation of national interests in the field of border policy.
Turning to the Constitution
The basic national values of our people are defined by the main state document. Having familiarized yourself with the Constitution, you can identify six main spiritual ideals.
The first includes the affirmation of freedoms and human rights, as well as civil peace and harmony. This value is not only indicated in the preamble. It can be said to be a leitmotif that runs through the entire text of the Constitution. And the second article even lists the highest state values. These include man, his freedoms and rights.
The list, which outlines the basic national values of Russia, includes self-determination and equality of peoples, faith in justice and goodness, as well as the memory of our ancestors who conveyed to us respect and love for the Fatherland.
The third spiritual ideal is the invincibility of democracy and sovereign statehood. The fourth value is usually considered to be the prosperity and well-being of our Fatherland. And the fifth is responsibility for it. The last attitude included in the list of values is the awareness of the citizen as a part of the world community.
In addition to the above, the safety of people, their well-being and dignity are highly regarded. It is also worth emphasizing the importance of such concepts as justice, morality, patriotism, humanity, citizenship and legality.
All these are the basic national values of Russian society. Which are traditionally perceived as citizens of our country, and even to some extent as a worldview.
Policy area
The system of basic national values is of great national importance. It is the fundamental basis of policy. And it provides an understanding of the main guidelines for the development of the entire nation as a whole. Without this, strengthening the power of the people is impossible.
The thing is that a nation is a political community of citizens of a certain country. Those who live on its territory and consider themselves to be part of it, regardless of their ethnic origin. A nation expresses the economic, cultural and historical community of the peoples that form it. And it also implies the preservation of the language of interethnic communication, the established way of life and traditions. All of the above also applies to our country, despite the diversity of peoples living on its territory.
National interests intersect with the vital needs of society and the strategic goals of the nation, which are implemented in public policy. These are modern realities. This is how the government promotes the good of the nation of the state. In politics, these interests and values are determined by the need for survival, development of the country, as well as the increase in national power.
Formation of values
Well, how the designated concept appears in the political sphere is clear. Now it is worth turning to such a topic as the formation of basic national values.
We should start with the fact that spiritual and moral development and education today are carried out not only in the family, but also in school. The program according to which it takes place is developed taking into account the historical, cultural, aesthetic, demographic, as well as social and economic characteristics of the region. The requests of families and other subjects of the educational process are also taken into account.
Naturally, this educational aspect is stipulated in the Federal State Educational Standard. Basic national values are instilled in students at the first stage of education. Which is the most important in the entire educational period of a person. It is at this stage that children become familiar with Russian basic values, begin to realize the importance of family, as well as belonging to a certain social, religious and ethnic group.
But that is not all. It is important to remember that the education of basic national values should form in a child not only love for the Fatherland, but also respect for the historical and cultural heritage of his country and people. This often encourages students and makes them want to engage in a certain type of activity. There are many cases where people began their path to music, inspired by the work of Tchaikovsky in childhood. Many girls were inspired to take ballet classes by the legendary Maya Plisetskaya, and paintings by talented Russian artists made children want to learn how to draw just as beautifully. Unfortunately, in the age of advanced technology, modern children are not as interested in art, creativity and national heritage as they were before. And that's why higher value acquire basic national values, spiritual and moral education and instilling cultural and historical education.
Educational landmarks
Continuing the topic of forming national values, it is necessary to pay special attention to the importance of the teacher in this process. His the main task- arouse the interest of students to everything previously listed. Children who are passionate about the topic will understand much faster what patriotism, freedom, human responsibilities, and citizenship are.
The teacher must be able to explain to them what each basic national value is. Work and creativity, health and family, law and honor, mercy and goodness... the essence of these and many other concepts should be conveyed to students.
It is also important to explain to students the traditions that reflect the continuity of the social experience of the Russian people through self-knowledge. They are the ones who help expand knowledge about their people. After all, most holidays, ideals, rituals, rites and customs are of a purely national character. Having studied the history of their origin, it is possible to realize the uniqueness and versatility of the Russian people.
Functions of national values
They also need to be noted with attention. As mentioned earlier, values have many functions. But if we talk about the educational sphere, only a few of the most important ones stand out.
Basic national values in creativity are what unite all ethnic groups living on the territory of the Russian Federation on high moral principles. They combine all the past, present and future of our people, and also guide students towards professional self-determination.
Raising children taking into account national values implies a specially organized process of becoming a citizen Russian Federation. Which helps students to form their own identity. In turn, a teacher involved in the national education of children must rely on his best experience, constructed on the basis of scientific and empirical knowledge.
About patriotism
In the process of forming national values, each student must be helped to realize that he is a part of his people and nation. What does patriotism have to do with it? Despite the fact that he is a huge spiritual force, capable of strengthening the energy of each individual and uniting him with the aspirations of the entire state and people.
But patriotism should not be blind. This is also important to convey to students. People are not born patriots, but they can become one. After they discover the truth about their people, become convinced of the inexhaustible possibilities of the nation, study history and the heroic past. All of the above helps to understand what lies in such a concept as a nation. And this is first and foremost the spirit. And an understanding of one’s own purpose and role in history. It is on the basis national traditions spirituality develops.
That is why patriotic education of the individual is extremely important. And this means not only instilling love for the Fatherland. Respect for your region, city, and language is of great importance. Moreover, love and reverence for one’s small Motherland is more valuable and sublime than the same thing relating to the entire Fatherland as a whole.
A question of individuality
Education taking into account national values is important, but the diversity of perceptions and interests leads to a wide range of assessments. What is something significant for one member of society may not have any meaning at all for another. This must be remembered.
And taking this feature into account, a system of values is formed in society that can be called a compromise. A striking example is the subject of religious studies in schools of different confessional regions. Within the framework of which not only Christianity is studied, but also Islam and other religions. In this case, the interests of Orthodox students and Muslims are taken into account. This is an excellent example of a set of specific moral standards. Which contributes to the formation of the internal core of the culture of society.
Moral
Well, as one could understand, national values are very diverse. And in this regard, one cannot fail to mention the topic of tolerance. Considering the diversity of intercultural interaction, it is very important to instill in each growing member of society tolerance for other values, lifestyles, traditions and behavior. Students, on the basis of their “native” values, must master the basics of ethnoculture in the complex of its varieties. And one cannot but rejoice that today, due to the practice-oriented educational process, this is being achieved. The level of ethnocultural knowledge of modern pupils and students is increasing significantly. Our reality allows us to verify this.
And, by the way, a considerable number of children, teenagers and young men are interested in this topic. There is an annual All-Russian competition“Basic national values in creativity”, in which representatives of the younger generation from all regions of our country gladly take part. And this gives hope that over time there will be more educated and deeply moral people in society. In fact, this is what the modern education system is aimed at.
- Specialty of the Higher Attestation Commission of the Russian Federation09.00.11
- Number of pages 150
Chapter 1. The role of values in the life of society.
1.1. Society's values as a system.
1.2. The value system is the basis of the existence of civilization.
Chapter 2. The uniqueness of the value system of Russian society.
2.1. The problem of the uniqueness of Russian civilization.
2.2. The evolution of values in Russian society. History and current state.
Chapter 3. The problem of establishing a new value system in modern northern society.^
3.1. Northern society as a regional subcivilization.^
3.2. Prospects for the formation of a new value system in northern society.1 u"
Introduction of the dissertation (part of the abstract) on the topic “Formation of a value system in modern Russian society”
The change of millennia is a rare event in the life of mankind, even more rare considering that there were changes in chronology, which seemed to throw history back, starting the countdown from scratch. According to the ancient Russian chronology, which existed before Peter’s reforms, it is now the 7508th year1 from the creation of the world, although it is not entirely clear who considered the years, since the history of the Russian state goes back about a thousand years, and the Russian civilization is several centuries old. From this comparison of dates we can conclude that Russia, at least a certain cultural layer of it, has very ancient roots, on the other hand, Russia is a young civilization, especially in comparison with the ancient one.
The country enters the change of millennia according to the Nativity of Christ renewed; public sentiment is dominated by the desire to continue the begun economic and social reforms, despite the fact that each social layer understands their goals and sees their methods in its own way. The failures of reforms are associated precisely with these disagreements, with the lack of coordination of social programs and reforms with the interests of various strata and regions of society.
The relevance of the research topic is due to the fact that to date there has not been a serious study of the entire complex of reasons for the failures that befell the reformers of Russian society in the 90s. the passing century. One of the reasons is the lack of clear ideas about the specifics of the regions that make up Russian society.
1 Compare: Soloviev S.M. Essays. In 18 books. Book VII. T. 13-14. History of Russia since ancient times - M.: Mysl, 1991; p.252, 320,582.
In the views of the reformers of the early 90s. there was no understanding of the socio-cultural uniqueness of Russia in general and the regions in particular. They declared their goal to be the return of the country to world civilization, meaning the creation of economic and political system according to the Western model. The transformation of social relations in this direction encountered deaf and silent resistance from Russian society, which is huge in its spatial dimensions and diverse in its ethnic composition.
Today, Russian society needs an objective, as far as possible, and non-ideologized social and philosophical analysis. Only after such work has been carried out is it possible to further intensify the reform process, which can bring positive results. Otherwise new wave reforms will once again be painful and, to a certain extent, meaningless.
The degree of theoretical development of the problem. The problem of influence natural conditions the course of Russian history was given much attention in the works of pre-revolutionary historians of the 19th - early 20th centuries S.M. Solovyova, V.O. Klyuchevsky, N.I. Kostomarova. In their works, the history of the people of Russia was considered mainly as a derivative of their character, special, in the apt expression of V.G. Belinsky, “manner of understanding things”1, and this manner was an imprint of the surrounding landscape.2
1 Belinsky V.G. Quote according to ed. : Reflections on Russia and Russians. Touches to the portrait of the Russian national character. - M.: “Pravda International”, 1996, pp.
2 Klyuchevsky V.O. Essays. In 9 volumes - M.: Mysl, 1987-1988; Kostomarov N.I. Home life and the morals of the Great Russian people. - M.: Economics, 1993; Soloviev S.M. Essays. In 18 books. History of Russia from ancient times. - M.: Mysl, 1989-1992.
The founder of the cultural-historical approach was N.Ya. Danilevsky, however, this approach was thoroughly developed directly as a civilizational one in Western social thought, primarily in the works of O. Spengler, P. Sorokin, A. Toynbee.1
Civilizational approach to analysis historical path Russia began to be energetically developed in domestic thought only in the second half of the 80s. twentieth century. As reforms slowed down, the problem of the civilizational specifics of Russian society came to the center of attention of domestic social science. The discussion of the issues of determining the content of reforms of society by its civilizational characteristics, its inherent system of values as the core of culture, and their determination of the processes of social life was devoted in the 90s. significant amount of literature2 Large
1 Danilevsky N.Ya. Russia and Europe - M.: Book, 1991; Spengler O. Decline of Europe: Essays on the morphology of world history - M.: Mysl, 1993; Sorokin P. A. About the Russian nation. Russia and America. -M. 1992; Sorokin P. A. Public textbook of sociology. Articles from different years. - M.: Nauka, 1994; Sorokin P.A. Human. Civilization. Society. -M.: Politizdat, 1992; Toynbee A. J. Comprehension of history: -M.: Progress, 1991.
2 See: Vasilenko I.A. Dialogue of civilizations: sociocultural problems of political partnership. -M.: Editorial URSS, 1999; Gachev G.D. National images of the world. America in comparison with Russia and the Slavs. - M.: Raritet, 1997; Glushenkova E. The global crisis of civilization, sustainable development and the political future of Russia http://www.ccsis.msk.ru/Russia/4/Glob33.htm; Golts G.A. Culture and economics: search for relationships // Social sciences and modernity 2000. No. 1; Spiritual arrangement of Russia. Collection. - Kursk: GUIPP “Kursk”, 1996; Erasov B. S. Spiritual foundations and dynamics of Russian civilization, http://scd.plus.centro.ni/7.htm; Erasov B.S. On the geopolitical and civilizational structure of Eurasia // Civilizations and Cultures. Scientific almanac. Vol. 3. Russia and the East: geopolitics and civilizational relations. M.: Publishing house of the Institute of Oriental Studies, 1996; Erasov B.S. Civilization theory and Eurasian studies // Civilizations and cultures. Scientific almanac. Vol. 3. Russia and the East: geopolitics and civilizational relations. - M.: Publishing House of the Institute of Oriental Studies, 1996; Ilyin V.V., Akhiezer A.S. Russian statehood: origins, traditions, prospects. M.: Moscow State University Publishing House, 1997; Lurie S.B. People’s perception of the territory being developed // Social Sciences and Modernity 1998. No. 5; Ionov I.N. Paradoxes of Russian civilization (in the wake of one scientific discussion) // Social Sciences and Modernity 1999 No. 5; Lurie S.B. Nationalism, ethnicity, culture. Categories of science and historical practice // Social sciences and modernity 1999 No. 4; Mamut L.S. The image of the state as an algorithm of political behavior // Social sciences and modernity 1998. No. 6; Martynov A.S., Vinogradov V.G. Dominant types of cultures of environmental management and relationships with nature. http://www.sci.aha.ru/ATL/ra22a.htm; Makhnach V. Other. Reader on the new Russian self-awareness. Russia in the 20th century (Diagnosis of a cultural historian). http://vvww.russ.ru/ antolog/inoe/mahnach.htm/mahnach.htm; Mezhuev V.M. Russian way civilizational development "Power" 1996 No. 11; Mitrokhin S.S. State policy and society values // Political studies 1997. No. 1; Nazaretyan A.P. “Aggression, morality and crises contributed to the development of the problems of Russia as a state and Russian civilization through the works of A.S. Akhiezera, B.S. Erasova, V.M. Mezhueva.1 The enormous legacy of the outstanding philosophers of the Russian diaspora N.A. was returned from oblivion. Berdyaeva, G.P. Fedotova, P.A. Sorokin, ideologists of Eurasianism. 2
A number of independent theoretical seminars on sociocultural methodology for analyzing Russian society were devoted to the current state of spiritual processes in Russia and the reasons for their crisis situation. The materials of these seminars were published on the Internet. Among them are the works of A.S. Akhiezera, I.Gr. development of world culture. (Synergetics of the social process). - M.: Association “Knizhnik”, 1995; Naishul V.A. On the norms of modern Russian statehood. http://www.inme.ru./norms.htm; Nalimov V.V. In search of other meanings. - M.: Progress Publishing Group, 1993; Panarin A.S. Global political forecasting in conditions of political instability. - M.: Editorial URSS, 1999; Polyakov L.V. Methodology for studying Russian modernization // Political Studies 1997 No. 3; Shapovalov V.F. Perception of Russia in the West: myths and reality // Social sciences and modernity 2000. No. 1; Yakovenko I. Gr. Power in Russian traditional culture: experience cultural analysis http://scd.plus.centro.ni/3.htm; Yakovenko I.G. Confrontation as a form of dialogue (dynamic aspect of Western perception). //Frontiers 1995 No. 6; pp. 106-123; Yakovenko I.G. The past and present of Russia: the imperial ideal and national interest // Political Studies 1997 No. 4, pp. 88-96; Yanov A.L. Methodology for studying political tradition in Russia, http://scd.plus.centro.ru/22.htm
1 See: Akhiezer A.S. Russia: criticism historical experience. - M.: Publishing House of the Philosophical Society of the USSR Academy of Sciences, 1991; Akhiezer A.S. Specifics of the historical path of Russia. http:// www.libertarium.ru/libertarium/llibahies3; Erasov B.S. Spiritual foundations and dynamics of Russian civilization, http://scd.plus.centro.ni/7.htm; Erasov B.S., Avanesova G.A. Problems of analysis of the dyad center - periphery of civilizations // Comparative study of civilizations. - M.: Aspect Press, 1999; Mezhuev V.M. Russian path of civilizational development // “Power” 1996. No. 11.
2 Berdyaev N.A. The sin of war. - M.: Culture, 1993; Berdyaev N.A. About the purpose of a person. - M.: Republic, 1993; Berdyaev N.A. The fate of Russia. - M.: Soviet writer, 1990; Berdyaev N.A. Philosophy of freedom. Origins and meaning of Russian communism. - M.: ZAO “Svarog and 1C”, - 1997; Vernadsky G.V. Ancient Rus': Transl. from English - Tver: LEAN; M.: AGRAF, 1996;Vernadsky G.V. Russian historiography. - M.: AGRAF, 1998; Gumilev L.N. From Rus' to Russia: essays on ethnic history. - M.: Ecopros, 1992; Gumilev L.N. Rhythms of Eurasia: eras and civilizations. - M.: Ecopross, 1993; Fedotov G.P. On holiness, intelligentsia and Bolshevism: Selected articles. - St. Petersburg: St. Petersburg Publishing House. University, 1994; Fedotov G.P. Fate and sins of Russia / selected articles on the philosophy of Russian history and culture: In 2 volumes - St. Petersburg: Sofia, 1991; Sorokin P.A. About the Russian nation. Russia and America. -M. 1992; Sorokin P. A. Public textbook of sociology. Articles from different years. - M.: Nauka, 1994; Sorokin P.A. Human. Civilization. Society-M.: Politizdat, 1992. Gumilyov L.N. From Rus' to Russia: essays on ethnic history. - M.: Ecopros, 1992; Russia between Europe and Asia: Eurasian temptation: An Anthology. - M.: Nauka, 1993; Savitsky P.N. Eurasianism as a historical plan // Social theory and modernity. Vol. 18. Eurasian project of modernization of Russia: pros and cons. - M.: Publishing house RAGS, 1995.
Yakovenko, G.A. Goltsa, I.N. Ionova, A.L. Troshina, A.L. Yanova, A. Shemyakina.1
An interesting idea was put forward to create a comprehensive scientific discipline - Russian studies.2
At the same time, it should be noted that the theoretical positions of modern authors are highly original, which makes it difficult and, moreover, almost impossible to theoretically develop optimal means of leading the country out of the crisis onto the path of dynamic development. As an ideological basis for the unification of Russian society, four main socio-political positions are proposed, with conditional simplification, namely, state-centralizing, liberal-democratic, Orthodox-autocratic and socialist.
The existence of an integral position that could combine all those mentioned, taking from them what is practically useful, is difficult to see today. A civilizational approach can undoubtedly help here. There are a number of works that deserve close attention.3
Despite the active discussion of the characteristics of Russian civilization, it is still very little studied from the point of view of the nature of the relationship between the center and the regions. In the 90s, a new science arose and took shape - regional studies, which examines the country
1 Sociocultural methodology for analyzing Russian society. Independent theoretical seminar. http://scd.plus.centro.ru
2 Shapovalov V.F. Russian studies as a comprehensive scientific discipline// Social sciences and modernity 1994. No. 2.
3 Alekseeva T., Gorodetsky A. et al. Centrist project for Russia // Free Thought 1994. No. 4; Alekseeva T., Kapustin B., Pantin I. Integrative ideology: An invitation to reflection // Power 1996. No. 11; Political centrism in Russia - M.: Foundation for the Development of Political Centrism, 1999. from the point of view of the “population-economy-nature” system,1 however, the regions of Russia are practically not considered in it as subcivilizations of Russian civilization, which have their own characteristics determined by the history of their formation and development. Theoretical understanding of this aspect of regional problems still awaits serious study.
As for the value system as the basis for the existence of civilizational formations, until now insufficient attention has been paid to the mechanism for changing these systems and to the analysis of the conditions under which the successful formation and emergence of a new system becomes possible. The existence of a state and its well-being are associated with the presence in society of such a system of values, the main, basic values of which are capable of providing a response adequate to the challenges of the environment. In this case, of course, this means not only the natural environment, but also external world, militarily and economically strong states surrounding Russia, which may pose a threat to the country’s national security.2
In domestic philosophical thought Despite the difficult ideological conditions, in the 60s - 70s of the 20th century, a new philosophical direction was actually created - axiology. The concept of value, the systemic nature of society’s values, methods of forming values and value attitudes were defined, the principles of the influence of value hierarchies on social processes were discussed,3
1 See: Matrusov N.D. Regional forecasting and regional development of Russia. - M: Nauka, 1995; Ignatov V.G., Butov V.I. Regional studies (methodology, politics, economics, law). - Rostov n/d: publishing center “MarT”, 1998; Regional studies: Textbook for universities / T.G. Morozova, M.P. Won, S.S. Shgapov, P.A. Islyaev - M.: Banks and exchanges, UNITY, 1999; Titkov A.S. Images of regions in Russian mass consciousness// Political studies 1999 No. 3; Tsyurupa A.I. Alaska, Kamchatka and Siberia in the geopolitical area // Political studies 1998. No. 2.
2 See: Crisis society. Our society in three dimensions. - M.: IFRAN, 1994.
3 See: Tugarinov V.P. Selected philosophical works. - L.: Leningrad University Publishing House, 1988; Shishkin A.F., Shvartsman K.A. XX century and moral values of humanity. - M.: Mysl, 1968; Arkhangelsky L.M. Value orientations and moral development of the individual. - M.: “Knowledge”, 1978; Zdravomyslov A.G. Needs. Interests. Values. - M.: Publishing House of Political Literature, 1986; Bogat E.M. Feelings and things. - M.: Politizdat, 1975; Anisimov S.F. however, the results obtained were little used in practice. The dominant ideology tried to absorb all spiritual and value issues, especially the problem of the practical formation of values and values in various social groups. Hence, apparently, that touch of abstraction and abstract reasoning that is often found in the literature on value issues of those years.
In the 90s, the theoretical development of problems of values did not attract attention a lot of attention on the part of researchers (the exception is the fundamental work of M.S. Kagan “Philosophical Theory of Value”)1, it was addressed mainly by religious thinkers.2
The goals and objectives of the study are determined by the chosen subject of research, which can be defined as the value system of Russian society. The most important goal of the study is to find ways to overcome the crisis state of Russian society and integrate it into a single whole, through an analysis of the value system that unites all layers of society. The work involves a socio-philosophical analysis of Russian society from the point of view civilizational approach, features of the formation and historical development of the value system of Russian civilization as a whole and its regional subcivilization - the Russian North.
The logic of the goal predetermined the following specific research objectives:
Spiritual values: production and consumption. - M.: Mysl, 1988; Kortava V.V. On the issue of value determination of consciousness. - Tbilisi: “Metsniereba” - 1987; Kagan M.S. Human activity. (Experience in systems analysis). - M.: Politizdat, 1974.
1 Kagan M.S. Philosophical theory of value. - St. Petersburg: TK Petropolis LLP, 1997.
2 See: (Peasant), Archimandrite John. Sermons. - M.: A new book, 1993; Men A.B. Be a Christian. - M: Anno Domini, 1994; Men A.B. Culture and spiritual ascent. - M.: Art, 1992.
Determine the nature of values;
Show the role of values as the core, the basis of the existence of civilization;
Reveal the uniqueness of Russian civilization, the peculiarities of the evolution of its value system;
Consider the problem of regional subcivilizations within the framework of a single Russian civilization and show the presence in each of them of its own historical path of formation and change of value orientations and preferences;
Provide an analysis of the features of the formation of a new value system in Russian society.
The scientific novelty of the work lies in the fact that it: a) shows the process of formation of the value system of Russian society, determined by the nature of interaction of society with the environment, the level of its economic, political and cultural development; b) the historical process of the formation of Russian civilization is considered from the point of view of its inherent value and semantic norms, in the presence of the main system-forming value - the value of a strong state; c) the specifics of the Russian North are identified in the general paradigm of Russian civilization from the point of view of adaptation of its population to the environment; c!) In the end, it was proved that northern society consists of three social strata of the population of different types of economy, which divide the living space of the northern territories among themselves and fit into the all-Russian civilizational context in different ways; f) the conclusion is substantiated that the northern society forms a unique subcivilization, which is a peripheral part of the Russian one;
1) the concept of multi-level social integration of Russian society is proposed, consisting, on the one hand, of the vertical integration of regions-subcivilizations around the center, and on the other hand, of the horizontal integration of regions among themselves, and vertical integration acts as a determinant in relation to horizontal integration; g) a new approach to solving the problem of forming a modern system of values in Russian society is formulated, based on the need for an organic combination of all-Russian basic values and the values of northern society, which has retained many features of traditional society.
Methodological and theoretical foundations Research, in addition to the above-mentioned civilizational approach to the analysis of history, also includes systemic, comparative historical and sociocultural approaches. The use of these approaches in their entirety makes it possible to identify the most significant trends in the general course of development of Russian society in the past and present, and to outline ways of its consolidation based on the creation of an integral system of values.
The theoretical and practical significance of the work lies in the fact that its main provisions and conclusions can be used in determining ways to reform the socio-economic, political and spiritual spheres of life of Russian society, as well as in the processes of developing regional programs for economic and cultural development.
The results obtained in the work can be used in methods for studying social processes at the regional level. A New Look on the relationship between the center and the regions allows us to outline specific ways to harmonize existing tensions between them and contribute to the consolidation of the country.
Approbation of work. The dissertation was discussed at a meeting of the problem group of the department of history of Russian statehood and social and philosophical thought and was recommended for defense. The main provisions and theoretical conclusions of the work are presented in publications.
The structure and scope of the work correspond to the goals and objectives of the study. The dissertation includes an introduction, three chapters, a conclusion and a bibliography. The first chapter is devoted to consideration of the problems of defining the concept of value, the main features of the formation and change of value systems in society, the increasing complexity of the place and functions of value systems as society develops. The second chapter of the dissertation examines the process of formation of the value system of Russian society in the course of its centuries-old historical development. The third chapter examines the historical path of development of the value system of the northern regions, as a fully established subcivilization.
Conclusion of the dissertation on the topic “Social Philosophy”, Yushkova, Yulia Gennadievna
Conclusion
The analysis of Russian society revealed its main parameters, principles of functioning and causes of internal contradictions that can be eliminated. Their elimination will entail the consolidation of its strength and potential.
The main source of contradictions is the relationship between the state and the people, which politically resulted in relations between the center and the regions, due to the fact that the center historically took upon itself all state-forming functions, and provided the functions of resource support for state building to the regions. This situation formed historically on the basis of the extensive development of the country, which was determined by the initial poverty of the main source of resources, which until recently was agricultural production. The state kept the people and regions in this position with the help of a powerful state machine, giving rise to a special Russian statism. Its consequence was a split as a reaction of the people to such a technology of government.
The idea that united the parties was and remains the idea of a powerful power, hence the leading unifying value Russian system The value of a strong state has become, including the values of security, stability of the international situation and the internal affairs of the country. The success of the center in achieving its goals made it possible to form a special, very unique civilization within the borders of Russia, on the basis of the established system of values.
Behind Lately There was a turn in the general course of the country's development, due to Russia's entry into the stage of reform, as a result of which the main source of resources changed and a general democratization of life took place. The inability of the state machine to flexibly and quickly restructure led to open tension between the center and the regions and split off a number of its peripheries from the core of civilization. The state, historically occupied with the process of reproducing itself, did not reduce its functions and did not hand over part of the power to the democratically prepared people and regions directly in time.
However, in the conditions of the development of a democratic society, there is no need to maintain a powerful state machine, and state-forming functions, the functions of civilizational bonds, can move from a bureaucratic machine to an ideological one, working through high culture and the media. With a developed high culture and a network of higher education, a single information space, with the development of different sectors of the economy, the integration of the economic economy, the role of the state as the sole guarantor of the integrity of the country can be reduced and brought into line with the real need for it.
Under these conditions, the national idea that binds the country together becomes extremely important, but attempts to create it have encountered resistance at the regional level. This could be expected, since in principle there was no thought about the regional idea as an integral part of the national idea.
Now the ideological and philosophical life of the regions proceeds at the level of regional myths, more or less corresponding to the real socio-economic processes taking place in them. Until relatively recently, these processes took place within individual regions, but now they have gone beyond the framework of not only the regions, but also the country, which corresponds to the general logic of the development of world economic processes at the beginning of the 21st century, despite the fact that the role of the region as a subject of this process has increased, and the role of the center tends to decrease. The process of globalization and the process of individualization are dialectically related processes.
The question arises of what can serve as the basis for ideological communication in a country that is breaking up into regions, subcultures, subcivilizations, social groups and individuals, in a situation where pluralism becomes an urgent requirement of the time. The analysis showed that the basis for such a connection can be the original Russian value a strong state, associated with high economic potential and level of well-being, durable international situation and, most importantly, with a high ability to find consensus in situations where the specific interests of various subjects do not coincide. With all the strength of tendencies towards isolation, regions, more than ever before, need a coordinating center that ensures the unity of space - economic, political, cultural, etc. The new role of the center will strengthen its position from the point of view of the core of civilization, which is more significant in the modern world than the position of the bureaucratic machine.
The political expression of these principles of relations between the center and the regions are the principles of federalism, which presupposes a single form of government in all its subjects, economic responsibility and independence of the subject within its borders, and the regulatory role of the center. Within the framework of the federal economic model, it is possible to build a post-industrial society in which the post-material values of the population dominate. It is within the framework of this society that it will be possible to overcome the environmental crisis; fundamentally different models of management will be found economic activity, and the previous resource-intensive production will gradually be rebuilt. Accordingly, those natural resources that are necessary for the economy now will no longer be needed. This scenario makes Russia's transition to sustainable development possible.
It is worth noting that the principles of democratic communication, economic independence of regions, increasing the role of culture and education in the life of the population have led to the establishment of horizontal connections between subjects of government, and this situation is true not only for Russia. In addition, the depletion of resource sources and environmental crises have led to the emergence of another challenge from nature to man, which he is able to solve only by combining efforts on a territorial basis. All this leads to the creation of subcivilizations, which, being within the boundaries of global civilization, create their own local value priorities that regulate their life activities. The pioneers of such a movement are the countries of the Arctic region, which, being one of the last raw material and environmental reserves, poses its own challenge to the planet, the answer to which is circumpolar civilization.
This picture corresponds to the motley picture of the post-industrial world, which is characterized by pluralism and multipolarity, dialectically interconnected with the growing degree of unification of humanity. The growing diversity of cultures and civilizations does not eliminate, but reveals more clearly the integrity of humanity, the laws of world history, the commonality of historical destinies in every small corner of the Universe.
The national idea of Russia, as a country-civilization that includes several subcivilizations, should have the attractiveness of a large civilizational idea that can combine subcivilizational ideas. Its citizenship should be built on the principles of coordination of rights and obligations, responsibility and legal capacity of regions among themselves and in relation to the center. The multipolarity of the world leads to the existence of attraction of its various centers, and regions, due to their geographical and industrial position, located in a position equidistant from different poles of attraction, will tend to gravitate towards that pole, to that association, membership in which will promise greater stability and prosperity. This is as true for foreign as for domestic policy.
Despite such big problems for the center at this political moment, the missing link in the chain of stabilization is now at the regional level. The problem of establishing a new system of regional values, understanding regional subcultures and economic processes is far from its theoretical and practical solution, since it was not even perceived as such in recent times.
The all-Russian value system should reflect the growing role of regional value systems and, above all, the northern society, which is the historical reserve of Russian statehood.
Modern high-tech technologies open up fundamentally new opportunities for the effective use of this experience in solving acute modern economic, political and social problems of the Russian North. But this task is not only technological, it is, first of all, a philosophical task associated with understanding real ways and means of imparting a systemic character to the disparate value orientations of northern society.
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