Formation of basic national values. Basic national values

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  • The value system of Russian society

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

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

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

    Thus, in a noble estate they preserved portraits of grandfathers and great-grandfathers, stories and legends about them, their things - grandfather’s favorite chair, mother’s favorite cup, etc. In Russian novels, this feature of estate life appears as an integral feature.

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

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

    Ritual traditions associated with church and calendar holidays were repeated practically without changes in various social strata of Russian society. The words could be attributed not only to the Larins:

    They kept life peaceful

    Habits of peaceful old times;

    At their Shrovetide

    There were Russian pancakes.

    The Russian family remained patriarchal, for a long time guided by “Domostroy” - an ancient set of everyday rules and instructions.

    Thus, the higher and lower classes, separated from each other in their historical existence, nevertheless had the same moral values.

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

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

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

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

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

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

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

    From the opinions expressed about the value system in the “ground” structure of Russian society, it is clear how the people’s worldview was little affected by the grandiose changes that took place in the state in the New Age. To a much greater extent, the changes affected the literate and active part of the Russian population, which V. Klyuchevsky called “civilization.”

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

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

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

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

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

    In the value system of Russian society, changes in the personal and public life of classes played a large role. According to D.S. Likhachev, under Peter I, “the awareness of the transition forced us to change the system of signs”: put on European dress, new uniforms, “scrape off” beards, reform all state terminology in the European way, recognize the European.

    Pages: 1 2

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

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

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

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

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

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

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

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

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

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

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

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

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

    Values ​​such as freedom and property, which are integral to a democratic society, have not yet been sufficiently actualized in the minds of Russians. Accordingly, the ideas of freedom and political democracy are not particularly popular. Indeed, previous ideas and values ​​have undergone changes and have lost their former existential meaning. But the value system characteristic of modern societies has not yet been formed. This is where the value conflict lies. This is partly due to the inconsistent performance of the authorities. The difficult psycho-emotional state of Russians is superimposed on their conviction that government officials themselves do not comply with any laws and it is precisely because of this that legal chaos reigns in Russia. This situation leads, on the one hand, to the spread of legal nihilism and a sense of permissiveness, and on the other, provokes a high demand for legality as a simple need.

    • 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 ideas 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 an economic and political system on 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 socio-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, the new wave of reforms will once again be painful and, to a certain extent, meaningless.

    The degree of theoretical development of the problem. The problem of the influence of natural conditions on 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 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

    The civilizational approach to the analysis of the historical path of Russia began to be vigorously developed in Russian 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 Russian 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. The 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 path of 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 of 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 of 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: “for” and “against”. - 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 and so much the natural environment as the outside world, militarily and economically strong states surrounding Russia, which may pose a threat to the country’s national security.2

    In Russian 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 value attitudes among 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 much attention from researchers (the exception is the fundamental work of M.S. Kagan “Philosophical Theory of Value”)1; it was mainly addressed 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 of the civilizational approach, the peculiarities 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.: 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.

    The methodological and theoretical foundations of the study, in addition to the above-mentioned civilizational approach to the analysis of history, are also 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 at 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 thesis 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 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 has developed 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 unites the parties was and remains the idea of ​​a powerful power, hence the leading unifying value of the Russian system has become the value of a strong state, which includes 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.

    Recently, there has been 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 has changed and a general democratization of life has occurred. 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 of ideological connection 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 of such a connection can be the original Russian value of a strong state, associated with high economic potential and level of well-being, a strong international position and, most importantly, with a high ability to find consensus in a situation 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 economic activity will be found, 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 the real ways and means of giving the disparate value orientations of the northern society a systemic character.

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    Content:
    1. Introduction
    2. Values ​​of modern Russian society
    3. Conclusion
    4. References

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

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

    Conclusion

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

    Bibliography:

      revolution.allbest.ru/ sociology/00000562_0.html
      etc.................
  • 3.1. The East as a sociocultural and civilizational phenomenon
  • 3.2. Pre-Axial cultures of the Ancient East Level of material civilization and genesis of social connections
  • Early state in the East
  • Worldview and religious beliefs
  • Art culture
  • 3.3. Post-Axial cultures of the Ancient East Culture of Ancient India
  • Culture of Ancient China
  • Control questions
  • Bibliography
  • Chapter 4 Antiquity - the basis of European civilization
  • 4.1. General characteristics and main stages of development
  • 4.2. Ancient polis as a unique phenomenon
  • 4.3. The worldview of man in ancient society
  • 4.4. Art culture
  • Control questions
  • Bibliography
  • Chapter 5 history and culture of the European Middle Ages
  • 5.1. General characteristics of the European Middle Ages
  • 5.2. Material culture, economy and living conditions in the Middle Ages
  • 5.3. Social and political systems of the Middle Ages
  • 5.4. Medieval pictures of the world, value systems, human ideals
  • 5.5. Artistic culture and art of the Middle Ages
  • Control questions
  • Bibliography
  • Chapter 6 Medieval Arab East
  • 6.1. General characteristics of Arab-Muslim civilization
  • 6.2. Economic development
  • 6.3. Socio-political relations
  • 6.4. Features of Islam as a world religion
  • 6.5. Art culture
  • Control questions
  • Bibliography
  • Chapter 7 Byzantine civilization
  • 7.1. General characteristics of Byzantine civilization
  • 7.2. Social and political systems of Byzantium
  • 7.3. Byzantine picture of the world. Value system and human ideal
  • 7.4. Artistic culture and art of Byzantium
  • Control questions
  • Bibliography
  • Chapter 8 Rus' in the Middle Ages
  • 8.1. General characteristics of medieval Rus'
  • 8.2. Economy. Social class structure
  • 8.3. Evolution of the political system
  • 8.4. The value system of medieval Rus'. Spiritual culture
  • 8.5. Artistic culture and art
  • Control questions
  • Bibliography
  • Chapter 9 Revival and Reformation
  • 9.1. Content of the concept and periodization of the era
  • 9.2. Economic, social and political preconditions of the European Renaissance
  • 9.3. Changes in the worldview of citizens
  • 9.4. Renaissance content
  • 9.5. Humanism - the ideology of the Renaissance
  • 9.6. Titanism and its “other” side
  • 9.7. Renaissance Art
  • Control questions
  • Bibliography
  • Chapter 10 history and culture of Europe in modern times
  • 10.1. General characteristics of the New Age
  • 10.2. Lifestyle and material civilization of modern times
  • 10.3. Social and political systems of modern times
  • 10.4. Pictures of the world of modern times
  • 10.5. Artistic styles in modern art
  • Control questions
  • Bibliography
  • Chapter 11 Russia in the era of modern times
  • 11.1. General information
  • 11.2. Characteristics of the main stages
  • 11.3. Economy. Social composition. Evolution of the political system
  • 11.4. The value system of Russian society
  • 11.5. Evolution of spiritual culture Creation of a system of sociocultural institutions in the modern era
  • The relationship between provincial and metropolitan culture
  • Culture of the Don Cossacks
  • Development of socio-political thought and awakening of civic consciousness
  • The emergence of protective, liberal and socialist traditions
  • Two lines in the history of Russian culture of the 19th century.
  • The role of literature in the spiritual life of Russian society
  • 11.6. Artistic culture of modern times
  • Control questions
  • Bibliography
  • Chapter 12 history and culture of Russia at the end of the 19th and beginning of the 20th centuries.
  • 12.1. General characteristics of the period
  • 12.2. Choosing the path of social development. Programs of political parties and movements Economic policy of S.Yu. Witte and P.A. Stolypin
  • Liberal alternative to transform Russia
  • Social-democratic alternative to transforming Russia
  • 12.3. Reassessment of the traditional value system in the public consciousness
  • 12.4. Silver Age – Renaissance of Russian culture
  • Control questions
  • Bibliography
  • Chapter 13 Western civilization in the 20th century
  • 13.1. General characteristics of the period
  • 13.2. The evolution of the value system in Western culture of the 20th century.
  • 13.3. Main trends in the development of Western art
  • Control questions
  • Bibliography
  • Chapter 14 Soviet society and culture
  • 14.1. Problems of the history of Soviet society and culture
  • 14.2. Formation of the Soviet system (1917–1930s) General characteristics of the period
  • Ideology. Politic system
  • Economy
  • Social structure. Social consciousness
  • Culture
  • 14.3. Soviet society during the years of war and peace. Crisis and collapse of the Soviet system (40-80s) General characteristics
  • Ideology. Politic system
  • Economic development of Soviet society
  • Social relations. Social consciousness. System of values
  • Cultural life
  • Control questions
  • Bibliography
  • Chapter 15 Russia in the 90s
  • 15.1. Political and socio-economic development of modern Russia
  • 15.2. Social consciousness in the 90s: main development trends
  • 15.3. Development of culture
  • Control questions
  • Bibliography
  • Cultural studies
  • Course implementation procedure
  • Appendix 2 course program “history and cultural studies”
  • Topic I. Main schools, directions and theories in history and cultural studies
  • Topic II. Primitive society: the birth of man and culture
  • Topic III. History and culture of ancient civilizations
  • Topic IV. History and culture of medieval civilizations (V–XV centuries)
  • Topic V. Rus' in the Middle Ages
  • Topic VI. Renaissance and Reformation
  • Topic VII. History and culture of modern times (XVII-XIX centuries)
  • Topic VIII. The beginning of a new period of Russian history and culture
  • Topic IX. History and culture of the 20th century
  • Topic X. Russia in the 20th century
  • Demonstration materials
  • Bibliography for the introduction
  • To topic I
  • To topic II
  • To topic III
  • To topic IV
  • To topic V
  • To topic VI
  • To topic VII
  • To topic VIII
  • To topics IX and x
  • Subject index
  • Name index
  • Content
  • History and cultural studies
  • 105318, Moscow, Izmailovskoe sh., 4
  • 432601, Ulyanovsk, st. Goncharova, 14
  • 11.4. The value system of Russian society

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

    Despite the split that occurred in Russian society under Peter I between the higher and lower classes, it retained traditional value ideas and way of life. One of the main values ​​in the life of the upper and lower classes is family and family traditions. The authority of the family in Russian society was unusually high. A person who did not want to start a family in adulthood aroused suspicion. Only two reasons could justify such a decision - illness and the desire to enter a monastery. Russian proverbs and sayings speak eloquently about the importance of family in a person’s life: “An unmarried person is not a person”, “In a family the porridge is thicker”, “A family in a heap is not afraid of a cloud”, etc. The family was the custodian and transmitter of life experience and morality from generation to generation; children were raised and educated here. Thus, in a noble estate they preserved portraits of grandfathers and great-grandfathers, stories and legends about them, their things - grandfather’s favorite chair, mother’s favorite cup, etc. In Russian novels, this feature of estate life appears as an integral feature.

    In peasant life, also permeated with the poetry of tradition, the very concept of home had, first of all, the meaning of deep connections, and not just living space: a father’s house, a home. Hence the respect for everything that makes up a home. Tradition even provided for different types of behavior in different parts of the house (what is allowed near the stove, what is not allowed in the red corner, etc.), preserving the memory of elders is also a peasant tradition. Icons, things and books passed from the old people to the younger generation. Such a peasant-noble perception of life could not do without some idealization - after all, memory preserved the best everywhere. Ritual traditions associated with church and calendar holidays were repeated practically without changes in various social strata of Russian society. The words could be attributed not only to the Larins:

    They kept life peaceful

    Habits of peaceful old times;

    At their Shrovetide

    There were Russian pancakes.

    The Russian family remained patriarchal, for a long time guided by “Domostroy” - an ancient set of everyday rules and instructions.

    Thus, the higher and lower classes, separated from each other in their historical existence, nevertheless had the same moral values.

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

    The working masses (the so-called “soil”) adhered to the traditions of pre-Petrine antiquity. They protected the original ideological dogmas associated with Orthodoxy and autocracy, deeply rooted traditions, political and social institutions. Such values ​​could not contribute to modernization or even intensive sociodynamics of the country. Collectivism remained the defining feature of social consciousness in the “soil” layers. It was the main moral value in the peasant, urban settlement and Cossack communities. Collectivism helped to collectively endure the trials of difficult times and was the main factor of social protection. Thus, the life of the Cossacks was based on community organization and the principles of military democracy: collective decision-making in the Cossack circle, election of atamans, collective forms of ownership*. The harsh and cruel conditions of existence of the Cossacks contributed to the creation of a certain system values.

    * There were 12 Cossack regions within the Russian Empire. The Russian phenomenon of the Cossacks is characterized by ambiguity and the presence of controversial issues. The Cossacks lived in the newly developed territories of Russia, on its outskirts. In the pre-Petrine era, they independently fought the powerful Ottoman Empire, the Crimean Khanate and the Kingdom of Poland, protecting the Russian borders from ruinous raids. Subsequently, the Cossacks took part in the wars of the Russian Empire.

    The pre-revolutionary historian E. Savelyev, who described the history of the Don Cossacks, drew attention to the fact that “the Cossacks were a straightforward and knightly proud people, they did not like unnecessary words and matters in the Circle were resolved quickly and fairly.” Cunning and intelligence, perseverance and the ability to endure severe hardships, merciless revenge on the enemy, and cheerful disposition distinguished the Cossacks. They stood firmly for each other - “all for one and one for all,” for their Cossack brotherhood; were incorruptible; betrayal, cowardice, and theft were not forgiven. During campaigns, border towns and cordons, the Cossacks led a single life and strictly observed chastity. A textbook example is Stepan Razin, who ordered a Cossack and a woman to be thrown into the Volga for violating chastity, and when he himself was reminded of the same, he threw a captive Persian princess into the water. It was precisely the high moral qualities that contributed to the constantly high combat readiness of the Cossack army.

    From the opinions expressed about the value system in the “ground” structure of Russian society, it is clear how the people’s worldview was little affected by the grandiose changes that took place in the state in the New Age. To a much greater extent, the changes affected the literate and active part of the Russian population, which V. Klyuchevsky called “civilization.” Here new classes of society were formed, entrepreneurship developed and market relations took shape, and a professional intelligentsia appeared. The intelligentsia was represented by the clergy and nobility, commoners and serfs (actors, musicians, architects, etc.). In the ranks of the intelligentsia, rationalism, an optimistic outlook, and faith in the possibility of improving the world were established as a style of thinking. The worldview was freed from the spiritual power of the church.

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

    The destruction of the closed Orthodox world was largely due to the Russian enlightenment. F. Prokopovich, V. Tatishchev, A. Kantemir, M. Lomonosov, D. Anichkov, S. Desnitsky, A. Radishchev developed ideas about the independence of nature and man from divine predestination, the need to separate the spheres of influence of religion and science, etc. . In the 19th century The ideas of free thought and sharp criticism of religion were put forward by many Decembrists, as well as revolutionary democrats V. Belinsky, A. Herzen, N. Chernyshevsky, N. Dobrolyubov. They tried to create a general atheistic concept that would illuminate the origins of religion and its social functions, especially Orthodoxy.

    In the value system of Russian society, changes in the personal and public life of classes played a large role. According to D.S. Likhachev, under Peter I, “the awareness of the transition forced us to change the system of signs”: put on European dress, new uniforms, “scrape off” beards, reform all state terminology in a European way, recognize the European.

    One of the personality traits of the nobleman was the ability to communicate, which meant for him wide friendships. Of considerable importance in this regard were assemblies and secular clubs (English, etc.), which introduced women into the public life of Russia. After the “terem”, closed world in which even a high-ranking woman lived in the Middle Ages, a new type of woman appeared - educated, following European standards of life. XVIII and XIX centuries. give many such examples: E. Dashkova - the first president of the first Russian Academy of Sciences, E. Rastopchina - writer, M. Volkonskaya and other wives of the Decembrists.

    The life of the nobility necessarily included dinners and balls, reading books and playing music, and enjoying works of art. A daily walk in the park became part of the noble life not only in the village, but also in the city*. At the end of the 18th century. such a sociocultural phenomenon arose as a noble estate, with which a vast layer of domestic culture is associated, going beyond the boundaries of its noble part.

    *Cit. By: Polikarpov V.S. History of morals in Russia. Rostov-n/D.: Phoenix, 1995. P. 196.

    The inconsistency of the era was manifested in the “sublime” achievements of the noble “estate culture” and the presence of serf morals. Humanity and nobility coexisted with the landowner’s “cruelty of heart.” However, in general, for Russian nobles of the 18th–19th centuries. characteristic was the rejection of landowner arbitrariness, cruelty, class arrogance, and arrogance. In this environment a brilliant and enlightened layer of intelligentsia arose. Those included in it led a secluded lifestyle, maintaining a certain moral distance in relation to provincial and district administrations and the policy of oppression of the common people.

    This generation of intellectuals had a huge influence on the development of national culture. It was then that education, scientific talent and literary success became the main criteria for the honor and dignity of a nobleman. “Educated circles then represented oases among the Russian people in which the best mental and cultural forces were concentrated—artificial centers with their own special atmosphere in which graceful, deeply enlightened and moral personalities were developed,”— wrote K.D. Kavelin*.

    *Cit. from: Russian society of the 30s of the 19th century. People and ideas. Memoirs of contemporaries. M., 1989. P. 145.

    Here the feelings of citizenship, love for the Fatherland, and the need for human improvement (improvement of the breed) were preached. It was believed that the improvement of morals would be facilitated by a love of knowledge, science, and theater. Literature played the most important role in the formation of the value system of the Russian intelligentsia. She played the role of models and samples, forms of life behavior of the individual. A.S. Pushkin, N.I. Turgenev, N.V. Gogol, F.M. Dostoevsky, L.N. Tolstoy, A.P. Chekhov and many other writers and poets created images - mirrors, allowing one to compare one’s own actions and actions with them. It is interesting that the Russian bureaucracy, being an important factor in state life, left almost no trace in the spiritual life of Russia: it did not create its own culture, nor its own ethics, nor even its own ideology. The value system of this part of Russian society was accurately expressed by Kapnist in the comedy “The Snitch”:

    Take it, there is no big science here;

    Take what you can take.

    Why are our hands hung on?

    Why not take it?

    The progressive intelligentsia was united by their rejection of Russian reality, its despotic morals, arbitrariness, and lawlessness. In the 19th century A radical intelligentsia appeared, proclaiming the need to change the social system of Russia. This part of the intelligentsia was distinguished by the presence of ideas of social reconstruction and a heightened sense of responsibility for the fate of the people. In identifying a special cultural, historical and psychological type of noble revolutionary, an important role was played by the harshness and directness of their judgments, “indecent” from the point of view of secular norms; energy, enterprise, firmness aimed at practical changes; sincerity and honesty; cult of fiery friendship and brotherhood; responsibility to history; poeticization of freedom. Double behavior, insincerity in relations with political opponents, violence as a way of life for a revolutionary appeared later (in the 60-80s of the 19th century). Thus, for the populist revolutionaries, life in a double world became the norm.

    Members of the People's Will organization A. Zhelyabov, S. Perovskaya, N. Kibalchich and others became supporters of terrorist activities. To an even greater extent, violence took hold among Marxist intellectuals, who associated the progress of humanity and the realization of the age-old aspirations of the people for equality and justice with the violent introduction of socialism.

    Among the new Russian bourgeoisie, the value systems of the bourgeois way of life were established. Here a desire for European education, upbringing, patronage of the arts and charity appeared, which did not at all correspond to the morals of the merchants, colorfully described by A. Ostrovsky in his plays. The dynasties of the Demidovs, Shchukins, Tretyakovs, Morozovs, and Soldatenkovs had a huge influence on the cultural life of Russia. Large manufacturers and merchants showed great interest in city life and helped it with significant donations. Examples of such educated merchants in Rostov-on-Don were the Gairobetovs, Sadomtsevs, Yashchenkos, Litvinovs, Krechetovs and others. The theater developed here thanks to the merchants Gairobetov and Asmolov. The construction of one of the most beautiful buildings in the city, the Alexander Nevsky Church, became the life’s work of the merchant Ilyin. Merchant charity in the field of health care and social charity was no less important.

    Thus, under the influence of Western European ideas, a new worldview, lifestyle, and morals were formed, which changed the value system of the Russian elite. However, as a result of all the transformations in the modern era, Russia did not become Europe; it, in the figurative expression of G.V. Plekhanov, “had a European head and an Asian body.” The combination of European and traditional values ​​led to the emergence of the problem of “intelligentsia and people” - an eternal Russian problem.

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