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

Typology of values

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

meticulous content. On this basis, social, cultural, economic, political, spiritual, etc. values ​​are distinguished. Experts count many dozens, even hundreds of such values. And if we associate values ​​with qualities, abilities, personality traits, then Allport and Odbert counted 18 such traits (XXI. and Anderson was able to reduce this list first to 555. then to 200 names. But the most general, basic values ​​that form the basis of people’s value consciousness and latently influencing their actions in various areas of LIFE. Their number turns out to be minimal if we correlate the values ​​with the needs of people: Maslow proposed limiting himself to five needs-values. Murray formed a list of 28 values. one and a half dozen, and instrumental ones - five to six dozen, but empirically studied 18 of both. In a word, we are talking about two to four dozen basic values.

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

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

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

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

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

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

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

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

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

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Topic: “Values ​​in modern Russian society”

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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 social life has brought to life many new, both positive and negative phenomena. Developing scientific and technological progress, industrialization and informatization of all spheres of 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

In 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 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 making 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):

Material well-being.

The value of “I” (individualism).

Career (self-realization).

1. Stability.

2. Respect for elders.

   God (belief in God).

   Patriotism.

   Duty and honor.

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 take shape 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 out 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.

Currently, man 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 for both objective and subjective reasons. It can be argued that socio-economic processes in Russia should have led and led to the formal recognition of human value. 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 individual and his appropriation of greater freedom, the hierarchy of the value system inevitably had to change and has 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 as the highest, and social reality gives rise to a tendency towards a perverted, egotistical understanding of these values. As K fears. G. Volkov, Russia is threatened by the development of a phenomenon known in the West as hyper-individualization. Hyper-individualists recognize only the independence of the individual and strongly reject the concept of social responsibility, which can ultimately lead to the collapse of society.

The priorities of society's development are shifted: the market has a dominant, self-sufficient importance, while a person is considered only as its element, completely subordinate to its needs. The social cost 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 highest value - the value of a person - is actually depreciated in the public consciousness. 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 commodities. 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 unprincipledness towards everyone except oneself and one’s closest significant environment.

With the market orientation of society, a person increasingly views his capabilities, abilities and qualities as a product that has a certain price on the market and is subject to sale. The focus on “market”, market-oriented qualities of the individual, its socio-economic, but not personal and moral significance, increasingly leads to the fact that success, understood mainly as material success, is considered as the only worthy, socially and personally significant goal of life activity. which, at any cost, the individual 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, unfortunately, natural and inevitable in the conditions of modern Russia. Therefore, personal success, measured by the material standard of living, has practically become an end in itself, pushing the moral and spiritual foundations of the individual to the margins of public attention. The economic success of an individual, 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 increasingly alienates people from each other and atomizes society, cannot but affect the real morals of social work specialists. The spiritual, truly human, values ​​of Russians have been replaced by material ones, implying only material enrichment and carnal pleasures. Moreover, the achievement of this enrichment and pleasure is allowed by any means, which are mainly of an immoral nature.

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

No less dangerous is the tendency towards devaluation in the public and individual consciousness of socially significant values ​​- collectivism, solidarity, unity. The value of labor has decreased significantly, giving way to the value of material success, regardless of work activity. There is an alienation of mass consciousness from traditional Russian values ​​and guidelines - 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 market-type values ​​- selfishness, pragmatism, social and moral cynicism, and lack of spirituality. This process can have the most negative consequences for Russia, since it can lead to the loss of national identity in mentality, spirituality and culture, and the final collapse of society. It can have irreversible consequences for an individual: at the end of the 19th century, F. Nietzsche noted that the loss of the value of collectivism can lead to the loss of the value of the individual.

As is known, the formation of spiritual culture and morality is a long process, spanning 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 acquire an avalanche-like character, capturing more and more new and new social strata and groups, depriving them of moral foundations, ideals and values ​​and instead establishing indifference, lack of spirituality, cruelty, social and moral nihilism in individual and mass consciousness. The vast majority of people alive today perceive as value only that which better helps them “outperform” their competitors. Any means suitable for this seems to have an illusory value in itself.

Analysis of trends in the development of value orientations of the population allows us to conclude that the value orientations of representatives various groups populations are shifting towards individual-personal ones. This is largely facilitated by the deep crisis in the economy, social life and spiritual sphere, as well as the activities of most official means mass media, calling on 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 occurring, it is of a situationally forced nature and is regarded by the citizens themselves more as a necessary measure to ensure survival in the absence of assistance and effective social and economic policy from the state, rather than indicating an essential attraction to 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, without relying on state help, hope to ensure their individual survival in the difficult conditions of radical reforms and the associated crisis. Thus, the insufficient protection of citizens by the state is compensated by such “forms of self-defense” as egoization and alienation.

No less dangerous is the tendency towards polarization of 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, two economically opposite “poles” - the super-rich and the super-poor - are distinguished by the greatest lack of principles and cynicism in moral terms, and in the elum issue, two economically opposite “poles” are closed. The middle social strata show moderation in matters of morality and 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 lack of possibility, or at least difficulty, in organizing their joint social creativity. It not only does not prevent, but also contributes to the further disintegration of society into hostile groups, the reign of anarchy, immorality, and arbitrariness in society. For the super-rich, in the context of primitive capital accumulation, morality is a hindrance that can lead to a reduction in profits if it is given too much attention. For the ultra-poor, morality can cause humiliation and death. These polar groups, located in peculiar extreme circumstances, are subject to the process of demoralization to the greatest extent and consider it possible for themselves not to follow the prescriptions of morality: compassion, care 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 the intermediate (relatively stable and wealthy) strata of the population of modern Russia, adherence to collectivist-socialist and Orthodox values, interconnected - sovereignty, paternalism, collectivism, equality and justice, which does not fit into the framework of traditional Western ideology, but at the same time is fully consistent with traditional national mentality Russians. The “non-market nature” of Russians as a nation, noted by the overwhelming majority of experts, makes it impossible for the majority to actively appropriate market values, although it does determine the objective situational need 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 of a deep, ineradicable commitment to traditional values ​​in the mentality of Russians. Nevertheless, there is reason to believe that at present there is a tendency towards distancing from the cult of war and violence, a return to traditional tolerance, mutual support and creative altruism, although still very little. This can be explained by the deep, not always clearly realized connection of Russians with national culture, a unique way of perceiving the world, which determines a certain way of thinking and acting and makes it unacceptable for the majority of the population to act in accordance with the norms of a culture and morality that is alien to it.

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

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

The presence of this trend can serve as definite evidence of the dehumanization of social relations. The priority of the interests of the individual presupposes an awareness of the value of the individual himself and, of course, is associated with respect for his rights, honor and dignity. However, in a crisis society, the priority of the interests of the individual and his freedom in the absence of proper security and social justice lead to the fact that a person’s needs can be satisfied most often by infringing on the interests of other individuals, since equality of opportunity for an individual to realize his rights is still really absent. This determines alienation, leading to polarization and atomization of society, isolation and loneliness of people, and the absence of a single constructive platform for joint social creativity. The low level of state responsibility for citizens entails a decrease in their social activity.

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

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

At the same time, there may be resistance to the influence of the “market” on the consciousness of the individual. This counteraction can be provided by the education system in general and social education in particular. The process of formation of personality in general and of 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 social work deontology is determining the level and quality of influence of the above elements and structures of social 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 together lead to the degradation of the ethical consciousness of the individual. The task of deontology in this aspect may be to justify the need for a social worker to fulfill his duty to society, despite the fact that in the modern situation society may seem to be an antagonist of an individual.

MINISTRY OF EDUCATION OF THE RF

SOUTH RUSSIAN STATE TECHNICAL

UNIVERSITY

(Novocherkassk Polytechnic Institute)

VOLGODONSK INSTITUTE

Faculty: Humanities

Department: Information and control systems

Specialty: Information systems and technologies

Essay

discipline: Sociology.

on the topic: Social values ​​in modern Russia.

Is done by a student: 3rd year, group IS-01-D1, Shelepen Yu. V.

Teacher: Svechnikova E. Yu.

For defense Defense accepted with assessment

"___"___________ 2003 _________________________________

____________________ "___"______________ 2003

signature _______________________

VOLGODONSK 2003

1. Introduction………………………………………………………………………………. 3
2. Chapter No. 1. Traditional values ​​of national Russia……………… 6
3. Chapter No. 2. Moral and life values………………….. 20
4. Chapter No. 3. Basic ideas and value orientations of the individual formed among people during Soviet times……………………………………………………… 21
5. Conclusion………………………………………………………………….. 26
6. Bibliography………………………………………… 27

Introduction:

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 in Sociology, published at the end of the twentieth century and in recent years, to verify this. At the same time, the problem is relevant, socially and epistemologically significant both for sociology and for a number of social and human sciences - history, anthropology, social philosophy, social psychology, government studies, philosophical axiology and a number of others.

The relevance of the topic is presented in the following main provisions:

• Understanding values ​​as a set of ideals, principles, moral norms that represent priority knowledge in people’s lives, have a very specific humanitarian significance both for a particular society, say, for Russian society, and at the general human level. Therefore, the problem deserves comprehensive study.
• Values ​​unite people on the basis of their universal significance; knowledge of the patterns of their integrative and consolidating nature is completely justified and productive.
• Social values ​​included in the subject field of sociological problems, such as moral values, ideological values, religious values, economic values, national ethical values, etc., are of utmost importance for study and accounting also because they act as a measure of social assessments and criteria. characteristics.
• Clarifying the role of social values ​​is also important for us, students, future specialists who will carry out social roles in social reality - in work collective, city, region, etc.

Sociological value as a concept and category is studied by both domestic and foreign scientists. If we turn to the history of social teachings, we will find that Plato already considered value as a good; in modern times, a tradition arose to consider value as value, which in the mid-nineteenth century would be rethought by K. Marx; in the twentieth century, value in the West was studied by Lotze, Klgen , Scheler, Rickert, Hartmann, Bretano and some other authors. In Russian philosophy and social theory, as well as in sociology, values ​​were studied by V. S. Solovyov, N. A. Berdyaev, P. Florensky, V. P. Tugarinov, O. G. Drobnitsky, I. S. Narsky. Sociological value is almost unambiguous with social value. After all, the social value studied by sociology is nothing more than a component of the social system, endowed with special meaning in the individual or social consciousness. In this sense, any object, especially socially significant, can have value. This is both a social relationship and social norm, And social interaction, and functioning various fields socialities - law, morality, religion, art, science, culture.

Social values ​​are a product of the method of production of material life, which determines the actual social, political, spiritual process of life; they always act as regulators of human society, people’s aspirations and their actions. Values ​​are certainly built into a certain hierarchical system, which is always poured specifically - historical meaning and content. That is why the scale of values ​​and assessments based on them contains a direction not only from minimum to maximum, but also from positive to negative values.

This essay uses material that is based on domestic, primarily educational and encyclopedic literature; there is no possibility or need to comprehensively explore the problem of sociological values ​​and their formatted retrospective on world and Russian reality. The abstract provides an understanding of the problem and its contemporary significance.

Chapter No. 1.

Traditional values ​​of national Russia.

One of the features of ideological and theoretical activity as a process of producing ideology is that it is a cognitive and evaluative reflection of reality. In any ideological system of knowledge and values, value orientations are a holistic spiritual phenomenon. If knowledge forms the core of science, and value forms of consciousness are the spiritual basis of morality, art, religion, politics, then in their unity knowledge and values ​​characterize the sociodynamics of ideology. Among the social values ​​in the context of national-state ideology, we will focus, firstly, on the traditional values ​​of Russian society, secondly, on the values ​​representing the heritage of Soviet society, and thirdly, on the values ​​of post-industrial society. In essence, we are talking about three directions in the development of ideology, each of which, being relatively independent, in modern Russia interacts most directly with each other.

One of the leading values ​​of the national state ideology is patriotism, that is, love for the homeland, fatherland, devotion and desire to serve its interests. Patriotism, noted V. I. Lenin, is “one of the most profound feelings, consolidated by centuries and millennia of isolated fatherlands” 1 .

What is “patriotism” and what kind of person can be called a patriot? The answer to this question is quite complex. But, one way or another, for the sake of simplicity of judgment, we can agree to consider Vladimir Dahl as the first who more or less clearly defined the concept of “patriotism,” who interpreted it as “love of the fatherland.” “Patriot” according to Dahl is “a lover of the fatherland, a zealot for its good, a lover of the fatherland, a patriot or fatherlander.”

1 Lenin V.I. complete collection cit., vol. 37, p. 190.

The Soviet encyclopedic dictionary does not add anything new to the above concept, interpreting “patriotism” as “love for the motherland.” More modern concepts“patriotism” connects human consciousness with emotions on the manifestations of influences external environment in the place of birth of a given individual, his upbringing, childhood and youth impressions, his formation as a person. At the same time, the body of each person, like the organisms of his compatriots, is connected by hundreds, if not thousands of threads with the landscape of his habitat with its inherent flora and fauna, with the customs and traditions of these places, with the way of life of the local population, its historical past, ancestral roots.

Emotional perception of the first home, your parents, your yard, street, district (village), the sounds of birds chirping, the fluttering of leaves on the trees, the swaying of grass, the change of seasons and associated changes in the shades of the forest and the state of reservoirs, songs and conversations of the local population, their rituals, customs and way of life and culture of behavior, characters, morals and everything else that cannot be counted, influences the development of the psyche, and with it the formation of the patriotic consciousness of each person, constituting the most important parts of his internal patriotism, fixed on his subconscious level.

That is why the first most severe punitive measures of the Soviet government against the enemies of the people, proposed by Lenin, were execution or deportation from the country without the right to return. Those. The deprivation of a person of his homeland, even by the Bolsheviks, in terms of severity of punishment was equated to execution.

Let's give the concepts of “patriotism” and “patriot” more clear definitions:

1. The main one is the presence among the healthy basic emotions of each person of reverence for the place of his birth and place of permanent residence as his homeland, love and care for this territorial formation, respect for local traditions, devotion to this territorial area until the end of his life. Depending on the breadth of perception of the place of one’s birth, which depends on the depth of consciousness of a given individual, the boundaries of one’s homeland can extend from the area of ​​one’s own home, yard, street, village, city to district, regional and regional scales. For owners higher levels patriotism, the breadth of their emotions must coincide with the boundaries of the entire given state entity called the Fatherland. The lowest levels of this parameter, bordering on anti-patriotism, are the philistine-philistine concepts reflected in the saying: “My house is on the edge, I don’t know anything.”

2. Respect for your ancestors, love and tolerance for your fellow countrymen living in a given territory, a desire to help them, to wean them from everything bad. The highest indicator of this parameter is benevolence towards all one’s compatriots who are citizens of a given state, i.e. awareness of that social organism called throughout the world “nation by citizenship.”

3. Do specific everyday things to improve the condition of your homeland, its embellishment and arrangement, assistance and mutual assistance of your fellow countrymen and compatriots (from maintaining order, neatness and strengthening friendly relations with neighbors in your apartment, entrance, house, yard to the worthy development of everything your city, district, region, Fatherland as a whole).

Thus, the breadth of understanding of the borders of one’s homeland, the degree of love for one’s countrymen and compatriots, as well as the list of everyday actions aimed at maintaining the proper condition and development of its territory and the inhabitants living on it - all this determines the degree of patriotism of each individual and is a criterion for the level of his truly patriotic consciousness. The wider the territory that a patriot considers to be his homeland (up to the borders of his state), the more love and care he shows for his compatriots, the more everyday acts he performs for the benefit of this territory and its inhabitants progressively (his home, yard, street , district, city, region, region, etc.), the greater the patriot, this person, the higher his true patriotism.

The feeling of patriotism, involvement of individual life in everyday events and heroic deeds of ancestors is an indispensable element of historical consciousness, which fills with meaning human existence. Patriotism is inherently incompatible with either nationalism or cosmopolitanism. It is well known that nationalism is characterized by the ideas of national superiority and national exclusivity, the understanding of nations as the highest ahistorical and supra-class form of historical order. In turn, cosmopolitanism is an ideology of so-called world citizenship; this ideology preaches the rejection of

historical traditions, national culture, patriotism. It should be kept in mind that true patriotism incompatible with blind, unconscious love for the homeland. As I. A. Ilyin noted, such love gradually and imperceptibly degenerates, it humiliates a person, since finding a homeland is an act of spiritual self-determination, which determines for a person his own creative basis and therefore determines the spiritual fruitfulness of his life. 1

However, nowadays there are authors in whose works, despite the correct remark of this Russian thinker, patriotism is identified with the superiority of the Russian nation and even its aggression towards other peoples. Thus, V. Kandyba and P. Zolin argue that evil on Earth can only be destroyed by the divinely inspired Russian people, the bearer of the altruistic and collectivist psyche programmed by the Cosmos, which is embodied in the Russian idea. 2

It should be taken into account that at present the patriotic idea acts as an awareness of every citizen belonging to a single socio-cultural space, as a sense of continuity of generations.

1 See: Ilyin I.A. Collection. op. M., 1993, vol. 4, p. 120-121

2 See: Kandyba V., Zolin P. Real history of Russia. Chronicle of the origins of Russian spirituality. St. Petersburg, 1997, p. 360.

The patriotic idea is one of the key ones in the formation of human personality.

The idea of ​​spiritual unity of the individual and society, appearing in the image of the Motherland (its historical past, present and future), allows us to consolidate society around solving the common problem of preserving and developing Russia.

The idea of ​​patriotism as the idea of ​​spiritual unity of the individual and Russian society does not unify individuals and does not dissolve the personal principle in collective creativity; on the contrary, it in every possible way contributes to the development of an original personality. The idea of ​​patriotism is initially formed as a feeling of patriotism, expressed in love for one’s family, neighbors, love for one’s

small homeland, the borders of which eventually expand to the Motherland with a capital letter, on a scale Russian Empire, USSR, Russia. The idea of ​​patriotism, the Russian idea within the framework of the national-state ideology of the Russian Empire, was embodied in Uvarov’s triad of “Orthodoxy, autocracy, nationality.” Socialist patriotism was organically linked with internationalism. An important element of socialist patriotism was the national pride of the Soviet people, the Soviet people as a new historical community.

The approval of the idea of ​​patriotism in the conditions of modern Russia is carried out on new conceptual foundations and is regulated by a number of legal acts. So, for example, in 1996, by decree of the President of the Russian Federation, the “Concept of State National Policy of the Russian Federation” was approved. It notes, in particular, that in the conditions of a transitional stage in the life of our country, a direct influence on interethnic relations is exerted by “the desire to preserve and develop national and cultural identity and commitment to the spiritual community of the peoples of Russia.” The preservation of the historically established integrity of the Russian Federation is considered in the “Concept” as one of the basic principles of state national policy, and among its main goals and objectives are the strengthening of the all-Russian civil and spiritual and moral community, as well as “the formation of a Federation that would meet modern social economic and political realities and historical experience Russia." One of the urgent tasks in the spiritual sphere is “the formation and spread of harmony, the cultivation of a sense of Russian patriotism.”

So, patriotism as one of the traditional values ​​of Russian society retains its invariance at all stages of its historical development despite various socio-political metamorphoses. Patriotism can become alive creative idea for members of society only when each of them, being in a single sociocultural space, begins to perceive their inner spiritual world as a constituent element of the spiritual culture of a given society. Patriotism embraces a sense of responsibility for one’s destiny, the destiny of one’s neighbors and one’s people. In other words, a sense of patriotism is formed in the field of national (and multinational within a single state) culture.

However, in modern conditions, the establishment of patriotism based on the traditions of Russian society is a contradictory and far from unambiguous process. The fact is that there is no all-Russian nation in the pan-European sense yet. Therefore, it is hardly possible to integrate society through the concept of “Russians,” which characterizes a new community of people similar to the concept of “Soviet people.” The frequent use of this concept in the media and in scientific literature is still only an application to designate the ethnonym of a new all-Russian nation, if one may exist.

It is more legitimate to talk about Russians as a super-ethnic group, following the logic of L.N. Gumilyov’s reasoning. But this is the subject of independent scientific research, based on the recognition that Russia is a multinational state and at the same time a national state of the Russian people. This idea prevailed, for example, at parliamentary hearings on the topic “The Russian idea in the language of Russian laws,” which took place on October 15, 1996. The participants of the hearings were unanimous that in fact the Russian idea was not reflected in the Constitution of the Russian Federation, except in Art. 68, which states that the Russian language is the state language of the Russian Federation throughout its territory. This is an indirect confirmation that Russia is the state of the Russian people, and it protects Russian culture at the state level. 1

Russian culture is a historical and multifaceted concept. It includes facts, processes, trends that indicate long-term and complex development, both in geographical space and in historical time. Most of the territory of Russia was settled later than those regions of the world in which the main centers of world culture developed. In this sense, Russian culture is a relatively young phenomenon. Due to its historical youth, Russian culture faced the need for intensive historical development. Of course, Russian culture developed under the influence of various cultures of the West and East, which historically defined Russia. But perceiving and assimilating cultural heritage other nations, Russian writers and artists, sculptors and architects, scientists and philosophers solved their problems, formulated and developed domestic traditions, never limiting themselves to copying foreign images.

A long period of development of Russian culture was determined by the Christian Orthodox religion. At the same time, the influence of Christianity on Russian culture is far from a clear-cut process. Rus' adopted only the external form, ritual, and not the spirit and essence of the Christian religion. Russian culture has emerged from the influence of religious dogmas and has outgrown the boundaries of Orthodoxy.

1 Russian idea in the language of Russian laws // Materials of parliamentary hearings. M., 1997, p.7.

The specific features of Russian culture are determined to a large extent by what researchers have called “the character of the Russian people.” All researchers of the “Russian idea” wrote about this. The main feature this character was called faith. The alternative “faith-knowledge”, “faith-reason” was resolved in Russia in specific historical periods in different ways. Russian culture testifies: with all the different interpretations of the Russian soul and Russian character, it is difficult not to agree with the famous lines of F. Tyutchev: “Russia cannot be understood with the mind, nor can it be measured with a common yardstick: it has become something special - one can only believe in Russia.”

There is no need to prove that any people, any nation, can participate and develop only when they preserve their national and cultural identity, when, being in constant interaction with other peoples and nations, exchanging cultural values ​​with them, however, they do not lose the uniqueness of their culture. In history one can find numerous examples of how states disappeared, whose people forgot their language and culture. But if culture was preserved, then, despite all the difficulties and defeats, the people rose from their knees, finding themselves in a new quality and taking their rightful place among other peoples.

A similar danger awaits the Russian nation today, that the price for Western technology may turn out to be too high. Not only is social inequality within our society sharply increasing, with all the negative consequences, but social inequality between the Russian people and the so-called Western ethnic groups is also deepening. It is extremely difficult to regain lost positions in world culture, and to come to terms with the loss means to find yourself on the edge of an abyss in cultural and historical development.

Russian culture has accumulated great values. The task of current generations is to preserve and increase them.

With the help of language, as J. Herder said back in the 18th century, “collective cultural identity” is preserved. The Russian language is not only a means of interpersonal communication, but also a universally significant spiritual value that integrates Russian society. For rebirth Russian culture and spirituality, wrote A. Ilyin, “the cult of the native language should be established in society, since the Russian language turned out to be the spiritual instrument that transmitted the beginnings of Christianity, legal consciousness and science to all the peoples of our territorial area” 1 .

The generally significant value of Russian society is the historical past of Russia. It should be noted that the Constitution of the Russian Federation (in the introductory part) proclaims the need to preserve the historically established state unity and the memory of the ancestors who “transmitted to us love and respect for the Fatherland.” In recent years it has been published great amount scientific treatises, popular publications, fiction, which highlight certain events of our historical past. In essence, there is a revival of the historical memory of the Russian people, affirming the imperishable values ​​of our ancestors. This equally applies to the spiritual and moral values ​​of Russian Orthodoxy. As I. Andreeva rightly notes, the Russian people at the level of common sense - in their Everyday life and in his aspirations, he unequivocally adheres to the idea of ​​​​the national community, state interest, an integral part of which is the unity of the country and the protection of its security, support for the orphaned and disadvantaged, strengthening the security of the individual, law and order, morality and justice, peace between peoples. These aspirations are closely related to the awareness of the unity of history and fate in Orthodox self-awareness 2 .

For many centuries in Russia there were two main rich people - the state and the church, and the church was able in most cases to more wisely

dispose of their wealth than the state. Russian regiments went into battle

under Orthodox banners with the image of the Holy Savior. Prayerfully

1 Ilyin I. A. coll. cit., M. 1993, vol. 1, p. 203.

2 See: Andreeva I. What does Russian philosophy tell us today?

they woke up from sleep, worked, sat down at the table and even died with the name of God on their lips. There is and cannot be a history of Russia without the history of the Russian Orthodox Church.

For centuries, the Orthodox Church has carried out a great mission, developing a patriotic attitude towards the past, preventing the disruption of social balance in the name of the future of the nation. Therefore, every time, after a social upheaval, Russian culture was revived, revealing the inviolability of its spiritual foundations.

The church and the history of the state are very intertwined. This can be confirmed by a number of facts. So, for example, we can say that the sovereign controls the actions and decisions of his subjects, and the church controls their thoughts and aspirations. During the Tatar-Mongol invasion, when all power in Rus' was subordinated to the Mongol Khan and could not resist, and the Russian people were like slaves, it was the church that revived the faith in victory in Christians and led the “holy war.” It turned out that when the state had no chance, the church came to its aid with weapons stronger than swords and arrows. Seeing this power, many tried to make the church dependent on the authorities. But most of all, Peter the Great succeeded, who went further, forcing her to pay her contributions to the treasury.

Another feature of the Russian Orthodox Church is that over the centuries it has been able to preserve almost unchanged all the traditions of the Byzantine Church. The Russian Church became an island of pure Orthodoxy, as the Greek Church, under the two-hundred-year yoke of the Ottoman Empire, underwent some changes.

In our time, the church begins its “second” life, destroyed temples—abodes of spiritual life on earth—are being restored. Having not found their place in this life, more and more people are turning to church life, including young people. The Church is regaining its position in the hearts of people lost during its persecution.

The most important part of Orthodox culture was that it contributed to the unity of the Russian people. The best people The Russian Church stood guard over Christian morality. They publicly spoke out against arbitrariness " powerful of the world this,” boldly condemned their atrocities.

The history of the Russian Orthodox Church is another manifestation of the fortitude, faith and patriotism of the Russian people.

In recent years, the Russian Orthodox Church has begun to take an active civic, patriotic position, while enjoying authority among various socio-political forces, mainly left-wing. Orthodoxy acquires the status of a culture-forming religion. Even during the years of perestroika, representatives of the Russian Orthodox Church began an active campaign to achieve public harmony and civil peace and were actually the first to advocate the formation of an integrative ideology. 1

An idea that is part of the value system that has united Russian society for many centuries is the idea of ​​sovereignty, a strong state and strong centralized power on a single, inalienable territory. At one time, P. N. Savitsky introduced into scientific circulation the concept of “place of cultural development” in relation to understanding national history. “Russia,” he wrote, “occupies the main space of Eurasian lands.” The conclusion that its lands do not fall apart between two continents, but rather constitute a third and independent continent, has not only geographical significance. Since we attribute to the concepts of “Europe” and “Asia” also some cultural and historical content, we think of it as something concrete, a circle of “European” and “Asian-Asian” cultures, the designation “Eurasia” takes on the meaning of a compressed cultural and historical characteristic.

This designation indicates that in the cultural existence of Russia, in commensurate

1 See: Journal of the Moscow Patriarchate, 1989, No. 2, p. 63.

shares among themselves, included elements of different cultures" 1 . Following this thought of P. N. Savitsky, it is necessary to note the great importance in the system of traditional values ​​of the historical and cultural heritage of the vast spaces of Russia, represented by many ethnic groups.

The idea of ​​sovereignty, at least twice over the last hundred years, has had a decisive impact on strengthening the economic and defense power of our country. Back at the end of the 19th century, Count S. Yu. Witte, as Minister of Finance, developed a program for reforming and modernizing Russia. The main attention was paid to the development of industry, with the primary goal of strengthening the country's defense capability. Witte introduced a state wine monopoly, carried out a monetary reform, and under him the

huge railway construction. Witte proceeded from a clear understanding that Western civilization has always been objectively interested in weakening Russia, and therefore, in order to determine the industrial lag behind the West, Russia must mobilize its forces and resources in the shortest possible time. The idea of ​​sovereignty played its mobilizing role then, at the beginning of the century, but it was fully realized by J.V. Stalin when creating a mobilization economy in the pre-war years. The idea of ​​sovereignty is organically connected with the idea of ​​strong government and a strong army.

Another sociological value of modern Russia is a strong family. The history of mankind, and therefore the development of society, according to scientists, is already at least four thousand years old. Throughout its entire length, the human heart never tired of enriching human relationships and improving them. One of the greatest human values ​​is love. It is in it that the infinite value of the human personality is revealed, the joy of belittling oneself for the sake of the one you love, the joy of continuing oneself. All this was expressed in such a social institution as family.

1 Savitsky P.N. Eurasianism // Russia between Europe and Asia. M., 1993, p. 101.

An ideal family is unthinkable without love. Love is warmth, tenderness, joy. This is the main driving force in the development of humanity, what we all exist for, what pushes a person to recklessly heroic actions. “I love, and that means I live...” (V. Vysotsky)

More than once, philosophers and sociologists have raised the question of the crisis of the family institution and even predicted its disappearance in the future. The structure of the family as a small one has changed social group: Families have shrunk, and many families formed after remarriage and single mothers have appeared. But marriage still has a high prestige, people don't want to live alone. The educational function of the family remains important, but a large role is given to the state and society: children are raised in nurseries, kindergartens, schools, and the media also have a significant impact. The recreational function of the family is also important, i.e. mutual assistance, maintaining health, organizing recreation and leisure. IN modern world with its high social pace, the family turns into an outlet where a person restores his mental and physical strength. One of the main functions of the family, reproductive, does not change, i.e. function of procreation. Thus, nothing and no one can replace the functions of the family.

If spouses love each other, feel deep sympathy, but cannot find a common language, they experience great difficulties. Love brings you together; but a family is at least two different people with their own relationships to different aspects of life. In a family, clashes of opinions, ideas, interests, and needs are inevitable. Full agreement is not always possible even if desired. One of the spouses with such an orientation would have to give up their aspirations, interests, etc. The better the relationship between spouses, the easier it is for them to raise children. Parenting comes first big job to build constant and lasting psychological contact with a child at any age.

The family is a product of the social system; it changes as this system changes. But despite this, divorce is an acute social problem.

Divorce is a strong emotional and mental shock that does not pass without a trace for the spouses. As a mass phenomenon, divorce plays a predominantly negative role both in changing the birth rate and in raising children.

Divorce is assessed as a benefit only if it changes for the better the conditions for the formation of the child’s personality and puts an end to the negative impact of marital conflicts on the child’s psyche. A family can live if it performs poorly or does not perform any of its functions except parental. A family dies if it stops doing what it was created for - raising children.

So, the national idea traditional for Russia includes the following values:

• Traditional culture and language
• Moral ideals, Orthodox ethics
• Honoring Russian history
• The idea of ​​sovereignty
• Collectivism, community, strong family

Chapter No. 2.

Moral and life values.

I would also especially like to highlight moral and life values. Moral values ​​- life, human dignity, his moral qualities, moral characteristics of human activities and actions, the content of various forms of moral consciousness - norms, principles, ethical concepts (good, evil, justice, happiness), moral characteristics of social institutions, groups, collectives, classes . Meaningful values ​​are the idea of ​​fair and unfair, good and evil. After all, we can say that domestic cruelty, bloody feuds in the family, drunken fights, violence in prisons and soldiers’ barracks, humiliation and destruction of prisoners of war and civilians during wars, ethnic and religious conflicts are the most vulgar, most banal form of evil. But it is also the most widespread, ingrained in all pores of humanity and, because of this, ineradicable.

Chapter No. 3.

Basic ideas and value orientations of the individual formed among people during Soviet times.

The ideals and symbols that for many centuries determined public psychology and spiritual culture continue to be a strong factor in the integration and self-identification of our society at the present time.

In fairness, it should be noted that the formation of modern Russian state ideology is strongly influenced by the legacy of Soviet culture and socialist ideology. And this is not surprising, since both Soviet culture and socialist ideology absorbed your traditional values ​​with the aim of establishing the ideals of work for the good of society, social justice, humanism, brotherhood of peoples, etc.

Soviet culture- this is our national treasure. It was created based on the best examples of world and domestic culture and therefore remains the foundation of our modern social existence. Soviet culture, no matter how we treat it at the present time, has organically entered our language and our sense of sovereignty, our value system and way of life.

IN Lately In the press there is increasingly a call to stop being ashamed of the very word “Soviet”, no matter what it refers to. With renewed vigor, we begin to perceive what Soviet literature and music, cinema and the education system, science and technology, the Soviet system itself and the principle of maintaining the geopolitical balance of power gave us and the whole world. Great achievements Soviet era, Soviet patriotism, the daring of Stalin’s “generation of winners, the unparalleled heroism of the participants in the Great Patriotic War, which united into a single whole the spiritual traditions of Russian history and the fruits of the scientific and technological revolution, should become the basis for the development of Russian civilization at the beginning of the 21st century. As Yu. P. Savelyev rightly notes, “the creation of a strong national state, which is based on the cult of the Fatherland, land, soil, space, and not race and blood, is the task without which it is impossible to solve economic, social and spiritual problems modern Russia" 1 .

Nowadays, many representatives of the intelligentsia, who became in the early 90s. to radical-democratic positions, they began to feel nostalgic for the Soviet era, recognizing many of its achievements. Thus, S. Kortunov, in his article “The Fate of Russian Communism,” noted that communism is both resurrection and life, a true resolution of the contradictions between man and nature, man and man, existence and essence, freedom and necessity. Marxism was both personalism, because it recognized the value of the individual, and positivism, because it affirmed the value of society 2 .

A. Ryazantsev also speaks in equally softened tones: the intelligentsia “stratum” is alien to the power of any class, but the intelligentsia is more sympathetic

chen "socialism with a human face" than capitalism" 3 .

Numerous sociological surveys conducted over the past ten years among various groups of the population and, in particular, among young people, reveal one stable situation: social justice as

one of the main achievements of socialism retains its value at the present time. As B. Kapustin and I. Klyamkin note, if the representations

about social justice contradict liberalism, then it cannot

take root in a given society 4 . Moreover, in Russian society it is beginning

1 Savelyev Yu. P. Patriotism as a phenomenon of domestic culture. Materials of the scientific conference. In 2 parts. St. Petersburg, 2000, part 2, p. 78

2 See: Kortunov S. The fate of Russian communism // Sotsis. 97, No. 9 p.124

3 See: Ryazantsev A. Free Thought, 1997, No. 9, p. 11-12

4 Kapustin B., Klyamkin I. Liberal values ​​in the minds of Russians // Polis, 1994, No. 1, p. 72

the idea of ​​a synthesis of capitalism and socialism was established. And yet the idea of ​​social justice remains fundamental in the system of emerging Russian ideology. In relation to this idea, the content of such social values ​​as freedom, equality, personal wealth, etc. is determined.

Moreover, many people are far from indifferent to what country they live in. Awareness of the fact that Russia, like the USSR before, must remain a great power that is respected in the international arena and that can protect its subjects remains important in the establishment of a new ideological system. The latter is also characterized by the fact that over the past three decades there has been a gradual reorientation in public consciousness from national interests to personal ones. People no longer wanted to put off finding their personal well-being “for later.”

So, we can indicate the following basic ideas and value orientations of the individual that were formed among people during Soviet times:

• The idea of ​​social justice and social guarantees
• The idea of ​​a union of fraternal peoples, whose unity is based on common

economic and political interests in the common sociocultural space

• The idea of ​​unity of personal and national well-being.

The Soviet legacy in the public consciousness remains an indispensable element in the emerging Russian integrative ideology.

An important element in the state ideology of modern Russia are the values ​​generated in the process of formation of a post-industrial society. The term “post-industrial society” itself was introduced into scientific circulation by D. Bell. There are also other designations for the new stage of social development: “second industrial revolution”, “third wave”, “super-industrial society”, “cybernetic society”, etc. 70s. The twentieth century served as the starting point for this stage. Which is characterized by the emergence of information and cybernetic systems, the introduction of microprocessors in industry, the service sector, etc. the widespread use of computer technology radically changes the content of work, influences interpersonal relationships, worldviews and life goals. New needs give rise to new values. The end of the twentieth century, according to J. Thompson, is associated with the creation of transnational means of mass communication, which carry out the process of cultural transmission. As a result, the transfer of information and ideas occurs across state borders 1 .

From this we can conclude that not a single national ideology at the end of the twentieth century. cannot be limited to the values ​​of any one culture. This is manifested in the approval of postmodernist attitudes in culture, politics, and ideology. Moreover, a number of authors argue that “the national idea for Russia is not a declarative set of speculative ideas.

Zungs, but a realistic strategy for the speediest prolongation of the identity crisis" 2 . With the identity crisis overcome, these authors also see Russia’s destiny in the post-industrial society of the 21st century. It is that Russia, in its economic development, can “link directly the Euro-Atlantic and Asia-Pacific economic regions, thereby completing the missing link in the global economic system” 3 .

The inclusion of Russia in the global economic system is objective

involves the inclusion in the state ideology of a number of general civilizational ideas that are international in nature. This is humanism and the idea of ​​protecting human rights and freedoms, an environmental idea and the idea of ​​social progress.

1 See: Thompson J. Ideology and modern culture. Critical social theory in the era of mass communication. M. 92, p. 10.

2 The path to the 21st century: strategic problems and prospects for the Russian economy // Ed. D. S., Lvova. M., 1999, p. 180

3 Ibid., p. 186.

Thus, at present, the values ​​of freedom and humanism have become universally valid for most modern states - nations. As P. Kozlowski rightly notes, human rights are a common concept for all cultures, and “unifying the universalist tradition of human rights with the cultural identity of a nation is a problem of cultural penetration and symbolization of values, similar to the postmodern problem of combining cultural penetration and symbolization of the scientifically and technologically expressed world in industrial countries of our time" 1 .

Ideas preaching human rights and freedoms are in tune with Russian culture. “To become a real Russian, to become completely Russian,” wrote F. M. Dostoevsky in an essay about A., S. Pushkin, “maybe and means only to become the brother of all people, an all-man, if you want.” It should be noted that the idea of ​​human rights and freedoms, civil peace and harmony has a constitutionally formalized status of the highest social value. The ecological idea is no less important in the conditions of the formation of a post-industrial society. The ecological imperative in the conditions of technogenic civilization is consonant with the moral imperative: treat nature the same way you would like to be treated. Some authors even try to present the state ideology of Russia as an ideological ideology 2 .

1 Kozlowski P. Postmodern culture. M., 1997, pp. 209-210.

2 See: Gorelov A. A. Ecological idea and the future of Russia // Free Thought, 1995, No. 1, p. 53.

Conclusion:

Thus, we examined issues related to social values, their format projection onto the social reality of modern Russia. The concept of the essence of sociological values, their structure, the interaction between various values ​​and assessments, the role of certain values ​​in specific historical conditions, both in Russia’s past and in its present, is defined. Moral values ​​were also considered. We found that among these the most significant 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.

We also looked at particular or civic values ​​- love for the Motherland, patriotism, love and attachment to the “small Motherland”, attachment to one’s team, family, clan, etc.

Among the sociological consideration of values, religious values ​​also occupy an important place. Faith in God, the desire for the absolute, discipline as integrity, high spiritual qualities cultivated by religions are so sociologically significant that these provisions are not disputed by any sociological teaching.

The considered ideas and values ​​(humanism, human rights and freedoms, environmental ideas, the idea of ​​social progress and the unity of human civilization) act as guidelines in the formation of the state ideology of Russia, which becomes an integral part of post-industrial society. The synthesis of traditional values, the heritage of the Soviet system and the values ​​of post-industrial society is a real prerequisite for the formation of a unique matrix of the integrative state ideology of Russia.

Literature:

1. Zinchenko G. P. Sociology for managers. - Rostov-on-Don: “Phoenix”, 2001.
2. Kovalev V.N. Sociology of the social sphere.-M., 1992
3. the latest philosophical dictionary: 2nd ed.-Mn.: Interpresservis;

Book House, 2001.

1. Russian sociological encyclopedia. Under the general editorship of G. V. Osipov.-M., 1999.
2. Sociology: TextbookAns. Ed. P. D. Pavlenok.-2nd ed.-M.: “Marketing”, 2002.
3. Social sphere: improvement social relations.-M., 1987.
4. V. T. Pulyaev, N. V. Shelyapin. Journal: “Socially Humanitarian Knowledge”, 2001, No. 5.

The current state of social development in Russia objectively requires philosophy to comprehend the problem of values ​​in the country and society. This topic is also significant for future lawyers, who are directly and indirectly required to learn a number of provisions. For example, what is good for society and the individual in modern Russia? What should every citizen of society protect, what goals should he and society strive for? What benefits should be enshrined in the laws of the country and how can and should they be defended in court?

Our country, like other countries in the world, has accumulated a huge potential of values ​​that are reflected and enshrined in the traditions, customs, and way of life of many ethnic groups, nationalities and nations. At the same time, the grandiose transformations that are taking place in society predetermined the formation and functioning of new values ​​for our citizens, which are affirmed by state power and social institutions. As a result, it is necessary from a philosophical position to comprehend, analyze new values, their relationship with traditional and newly established ones in the life of our society and our citizens, to identify their positive and negative impact on the cognitive and transformative activities of citizens.

Results of research conducted by the Institute modern development(INSOR), as well as other scientific institutions of our country, their findings allow us to say that in general core values , which our citizens are obliged to focus on and which, logically, should be contained in the “Concept of socio-economic development until 2020”, have not been formulated. This document does not contain a specific ideology for the development of the country and society, because it must be based on value system and priorities. In this regard, between the general by design the state concept of development of the country and society and the real needs of life of the country's citizens there is no “connecting bridge”. There is no “language” for uniting the aspirations of government authorities and citizens. Therefore, it is necessary to comprehend this situation and take into account the fact that, despite all the fundamental changes that occurred at the end of the 20th and beginning of XXI c., citizens of the country, Russia have retained their main features, their socio-cultural “conservatism”, to formulate the political, economic, social and spiritual values ​​necessary not only for optimal coexistence of themselves, but also for the positive development of society, which could call it social progress.

For example, state power and the people used to have a real connection, which could be given a name with a certain degree of formalization paternalism. Now the country has undergone a turn from paternalism to liberalism. Today Russia, “whatever you say,” is the most “libertarian state.” If any paternalism is present, it is only in certain political groups of Russian society. Everyone else has been given a signal, as the director of the Institute of Economics of the Russian Academy of Sciences R. Grinberg puts it, “save yourself who can.”

It is obvious that such a value of the existence of our society is not capable of consolidating state power and citizens of the country. Moreover, in order to give impetus to the development of man and society, it is necessary that a new value orientation more effectively motivate people to creative and inventive work. Liberalism does not motivate our citizens for this “feat”.

The most important is the problem of understanding the values ​​of the market economy that are newly established in society, which have acquired unique forms in our country. It combines not just the values ​​of market relations, but also the interests of clans, mafia methods and forms of management. At the same time, value changes in the sphere of economic relations have significantly changed the system of social relations. The way of life of people, the motivations for the behavior of citizens of the country and the entire process of socialization of the individual have changed. Since the meaning of a market economy lies not in competition, but in profit, then, on the one hand, the ego, undoubtedly, awakens initiative, activity, energy of people, expands opportunities for the development of abilities and creativity of the individual, and on the other hand, the development of economic liberalism and competition leads to such consequences as double morality, general alienation, mental frustration, neuroses, etc.

For a person, values ​​that seem to be passed through the “prism” of the market actually acquire the character of values ​​that are not included in inner world. As a result, not only material, but also spiritual life begins to be formed according to the principle of a certain alienation of the internal and external existence of man and society. In such conditions, a person loses orientation in the system of personal values ​​and cannot determine where the priorities are for the sake of which he should live. Existence becomes meaningless, because the inclusion of a person in the process of self-affirmation deprives him of personal freedom, turns him into a “slave” of the attitudes imposed on him by this dynamics of socio-economic existence. State and non-state structures, primarily the media, continue to notify everyone that the only social and personal value of each of us is money and personal well-being.

It should be recognized that the introduction of this value into the consciousness of a significant part of our citizens is not without success, especially since this action does not cause concern or opposition either from the country’s leadership or from the “conscience of the nation” - the intelligentsia. As a result, this state of affairs is already becoming dangerous both for each individual person and for communities as a whole. The logic of the process is as follows. Man is a social being. This means that in order for the born generation to become people, it is necessary to be in a community of people. Only in a community, only in a social environment is it possible for the formation and development of an individual representative of the community - a person, an individual. If you put personal well-being in first place, then the core of life itself, of humanity itself, is eroded and disappears. The statement that many countries have been living like this for a long time requires not blind imitation, but an understanding of the reasons why people in these states can live like this and in what direction their development is going. One of the obvious answers is that a number of countries live by exploiting the resources of other peoples, directing their potential and energy, strength and results of their life activities only for their own personal satisfaction.

Apparently, we should pay attention to such an aspect of our reality as the “filling” of many values ​​of being of the citizens of the country with a completely different content, compared to what was “invested” in them earlier. For example, a significant value in the development of a person, society, and state - freedom - began to be interpreted as a person’s ability to express himself the way he wants, as the permissibility of unlimitedly expressing his will, “to be his own master.”

Regarding such political value as democracy , then it was given the following meaningful meaning. Democratic everything that corresponds to: a) increasing a person’s standard of living; b) excludes social restrictions for a person; c) reveals to a person a sense of life perspective; d) provides career growth, etc. Thus, the political content of this value is replaced by socio-economic one.

Such value as hard work. One can even argue that this value is no longer a value for a person and society, but a problem. Be successful - this does not mean being hardworking, it means having quick success in your career, receiving a high salary, owning “prestigious” property, etc.

At the same time, the media, affirming these “values”, “package” them into a social shell: family, unity, faith, patriotism, etc.

Another value has appeared - playing constitutional state. At the same time, it is interpreted quite ambiguously. The meaning of the concept of “rule of law” comes down to the affirmation of the principle of compliance with the rule of law. Not only citizens, but also representatives of the legislative branch do not represent the content of the dialectic of law and law; they cannot clearly

imagine which normative act is truly legal, how, guided by the existing normative acts in the country, law enforcement agencies will ensure human and civil rights, how to include the national characteristics of the culture of our citizens in normative acts.

As for spiritual values, they are present in the “depths” of our society. These include good , honor , duty, justice etc. At one time, Vasily Shukshin expressed this in relation to our people as follows: “Over the course of their history, the Russian people have selected, preserved, and raised to the level of respect such human qualities that are not subject to revision: honesty, hard work, conscientiousness, kindness... We are of all historical catastrophes endured and preserved in purity the great Russian language, it was handed down to us by our grandfathers and fathers. Believe that everything was not in vain: our songs, our fairy tales, our incredible victories, our suffering - do not give all this for a sniff of tobacco. knew how to live. Remember this. Be human."

Of course, in Russia it was not only the Russian people who selected and preserved these values. All the peoples of our country affirmed and preserved these values, passing them on from generation to generation, despite national differences. This is the peculiarity of our state community, where they live different nations, but a unified system of spiritual values ​​was established, which today are being “eroded.” The following phenomenon has become characteristic: a significant part of citizens take questions of values, the value aspects of our existence, beyond the limits of their actual meaning. On the one hand, many are not able and do not have the opportunity, due to their real existence, to explore these topics. On the other hand, the reason for this state of affairs should also be seen in the fact that we lack a state ideology. In reality, the type of socio-economic development that has formed in society does not initiate the search and approval of a value system that would determine the activities of people to create a positive development of the country. The nature of a market economy is not interested in such a discussion.

To this situation should be added the fact that even the active part of citizens, within the age of 26, can no longer decide on their priorities in values. The results of research by the Institute of Sociology of the Russian Academy of Sciences indicate that the country is dominated by a significant margin by those who admit to the impossibility of independently determining their destiny. At the same time, many come to the conclusion that their role in the life of the country is insignificant, that injustice dominates and you need to adapt, because you can’t change anything.

Obviously, in order for our country and people to develop positively, it is necessary to be able to prevent, minimize and eliminate negative values ​​using measures a kind of cleansing of society from them. These measures can be the principles, norms and rules of life of society and the individual, which are based on the objective laws of development of man and society. This should also include the following:

idea formation and development of personality in Russian society, as well as the positive development of communities and society as a whole;

- real professional profile modern personality, those properties and traits as personal values ​​that are capable of ensuring the implementation of constructive creative work;

education system , meeting the requirements of positive development of man and society;

• - social work system , adequate to the specific socio-political and the economic situation in the country;
• - research system , analysis and assessments of society's values, as well as appropriate means of controlling their dissemination in society.

A change in political and economic priorities, the establishment of ideological guidelines for social justice, the mutual responsibility of the individual and society, and guarantees of comprehensive development for each person could also be considered effective. This could be facilitated by changes in the education system, including upbringing, focusing it on the positive and progressive development of a person with high ideals and values. A significant contribution to this process would also be made by the approval in the economic sphere of the priority of various forms of ownership, with their later reorientation to state and public.

It would also be significant to change the activities of social organizations and institutions focused on domestic, time-tested, spiritual values ​​that serve every person, every individual. Today we are in a situation of forming a new system of values ​​in Russia. Is it possible to say today what it will be like? Not entirely, but it is obvious that this new system of values ​​should take into account the peculiarities of the historical development of the peoples of Russia. Of course, the lack of ready-made ways to form values, the need to search and create new ways to connect the values ​​of different generations and different cultures is a certain difficulty. At the same time, in today's situation there are conditions for the manifestation of creativity, identifying the potential for positive development in the person himself and in the country.