Values- this is a social concept, a natural object that acquires social significance and can be the object of activity. Values ​​are the guideline of a person's life. they are necessary to maintain social order and are embodied in behavior and norm formation.

American social psychologist Gordon Allport (1897-1967) developed the following classification of values:

Theoretical;

Social;

Political;

Religious;

Aesthetic;

Economic.

There is a conflict of values, which at the same time is the source of their development. In this regard, values ​​are divided into two categories:

1) basic, terminal, stable value-goals (for example, freedom);

2) instrumental, i.e. means-values ​​as personality properties, abilities that help or hinder the achievement of a goal (for example, strong will, endurance, honesty, education, efficiency, accuracy).

You can also divide values ​​into actual, present and possible. Due to the variety of classifications, it is quite difficult to study values. Indeed, how to move from the study of ideals and goals desired and approved by society to real structures of values ​​that exist in the mind?

The value system reflects the essential goals, ideas, and ideals of its era. The results of research conducted at St. Petersburg University showed that in the 1930-1950s. Among the values, romance and hard work were in first place; in the 1970-1980s - practicality and perseverance. During the period from 1988 to 1990, the value of individual human existence increased and the orientation towards the wider human community decreased. Correlating values ​​with one or another sociocultural foundation in the depths of which they arose, they can be classified as follows:

Traditional, focused on the reproduction of long-established goals and norms of life;

Modern, focused on innovation and progress towards sustainable goals;

Universal, equally focused on the reproduction of long-established goals and norms of life, and on their innovation.

Values ​​can also be distinguished by relating them to the corresponding needs of individuals:

Vital (well-being, comfort, safety);

Interactionist (communication, interaction with other people);

Meaningful (norms and patterns of behavior approved in a given ethnic group, society, culture). Based on the role of values ​​for the functioning and development of society as an integral system, they are divided into:

Mainly integrating;

Mainly differentiating;

Approved;

Denied.

For applied purposes, the typology of values ​​according to their place in the status-hierarchical structure of the value consciousness of members of society is important. On this basis the following are distinguished:

"core", i.e. values ​​of the highest status (fundamental moral values, they are shared by at least 50% of the population);

“structural reserve”, i.e. values ​​of average status, which at a certain time can move to the “core” (in this area value conflicts are most intense), they are approved by 30-45% of the population:

"tail", i.e. values ​​of lower status, their composition is inactive (as a rule, they are inherited from past layers of culture), they are shared by less than 30% of the Russian population.

Table 3.1 Sociocultural parameters of values*

* “+” there is a match; “++” there is a good match

Experts have recorded changes in the status-hierarchical structure of 14 basic (terminal and instrumental) values ​​that occurred during the period of reform of Russian society in the 1990s. (Table 3.1).

The peculiarity of values ​​as cultural phenomena is that even opposite values ​​can be combined in the consciousness of one person. Therefore, the typology of people according to the criterion of values ​​is particularly complex and does not coincide with the typology of the population according to socio-professional characteristics. Below is the change in the prevalence of values ​​among Russians from 1990 to 1994, i.e. during the period" of the most dramatic changes in the objective conditions of the social environment (Table 3.2).

Russian society is changing. These changes, in fact, have no historical analogues. The conflict of values ​​in modern Russian society is very complex and multifaceted. Since it is values ​​that are the system-forming component of culture, it is necessary, when analyzing the interaction between them and the social behavior of individuals, to take into account, first of all, changes in the value system. If earlier interaction “went” from needs to values ​​through interests, today, to an increasing extent, the impulse of interaction comes from values ​​to interests and from them to needs.

Table 3.2 change in the prevalence of values ​​among Russians (1990-1994),%

In this regard, when considering the norms of interaction between individuals, one should also proceed from the system and dynamics of values. Social norms are implemented in human relationships and social interaction. These are unique social standards for establishing modal proper behavior (proper from the point of view of society). They perform the function of integration, ordering the lives of individuals, groups, and society. The main thing about a norm is its prescriptive nature. Compliance with norms leads to the exclusion of the influence of random motives; they provide reliability, standardization, and predictability of behavior. All social norms can be divided into universal (mores, customs), intragroup (rituals), personal, and individual. All norms are impersonal rules of behavior. The degree of their awareness and effectiveness is manifested in the fact that a person knows about the consequences of his actions for other people and recognizes his responsibility for actions in accordance with the norms.

Questions and tasks for review

1. Describe the concept of “value”.

2. What classifications of values ​​do you know?

3. Describe the “value system”

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—has 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.................

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

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

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

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

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

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

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

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

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

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

Basic national values ​​underlie the holistic space of spiritual and moral development and education of schoolchildren, i.e., the way of school life that determines the classroom, extracurricular and extracurricular activities of students. To organize such a space and its full functioning requires the concerted efforts of all social actors involved in education: families, public organizations, including children's and youth movements and organizations, institutions of additional education, culture and sports, the media, traditional Russian religious associations. The leading, content-determining role in creating the way of school life belongs to the subjects of the educational process.

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

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

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

In the “Mathematics” course, in accordance with the requirements of the Federal State Educational Standard, a significant place is devoted to the development of a sense of belonging to one’s homeland, people, history and pride in them; awareness of the importance of work, through familiarization with the world of professions; awareness of the value of family as the basis for spiritual and moral development and education of the individual; caring attitude towards the environment; healthy and safe lifestyle. Both textual and illustrative material contribute to achieving this goal.

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

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 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.

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 a social attitude, a social norm, social interaction, and the functioning of various spheres of sociality - 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 filled with concrete 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 an integral spiritual phenomenon. If knowledge forms the core of science, and value forms of consciousness form 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 complicated. 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 of “patriotism” connect a person’s consciousness with emotions on the manifestations of the influences of the 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 your 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 those with the highest levels of 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 hut 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 fellow 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 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 a given person is, the higher his true patriotism.

The feeling of patriotism, involvement of individual life in everyday events and the heroic deeds of ancestors is an indispensable element of historical consciousness, which fills human existence with meaning. Patriotism is inherently incompatible with neither nationalism nor 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 borne in mind that true patriotism is incompatible with blind, unconscious love for the motherland. 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, at present 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 an 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

a small homeland, the borders of which over time expand to the Motherland with a capital “M”, on the scale of the Russian Empire, the 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 of 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 a living creative idea for members of society only when each of them, being in a single socio-cultural space, begins to perceive their inner spiritual world as an integral 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 by perceiving and assimilating the cultural heritage of other peoples, 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 of 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 lurks today for the Russian nation, 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 the revival of Russian culture and spirituality, A. Ilyin wrote, “the cult of the native language must 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 historical past of Russia is a generally significant value of Russian society. 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, a huge number of scientific treatises, popular publications, and fiction have been published, 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 daily life and in their aspirations - unequivocally adhere to the idea of ​​​​a 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 security individual, law and order, morality and justice, peace between nations. 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 of the Russian church stood guard over Christian morality. They publicly opposed the tyranny of the “powers of this world” and 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 civil, 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, 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 Russian 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 social group has changed: 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 the 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. Parental education is, first of all, a lot of work to build constant and strong 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 is our national heritage. 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.

Recently, the press has increasingly heard calls to stop being ashamed of the word “Soviet” itself, 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. The great achievements of the 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 when establishing 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: improving social relations.-M., 1987.
4. V. T. Pulyaev, N. V. Shelyapin. Journal: “Socially Humanitarian Knowledge”, 2001, No. 5.

Basic national values ​​are the main content of moral and patriotic development and education.

Society is only able to set and solve large-scale national problems when it has a common system of moral guidelines. And there are these guidelines where they preserve respect for the native language, for the original culture and original cultural values, for the memory of their ancestors, for every page of our national history.

Education plays a key role in the moral and patriotic cohesion of society. School is the only social institution through which all Russian citizens pass. Personal values, of course, are primarily formed in the family. But the most systematic, consistent and deeply moral and patriotic development and upbringing of the individual occurs in the sphere of education. Therefore, it is at school that not only the intellectual, but also the spiritual and cultural life of the student should be concentrated.

A school-age child, especially in elementary school, is most susceptible to development and upbringing, but the shortcomings of this development and upbringing are difficult to make up for in subsequent years. What is experienced and learned in childhood is characterized by great psychological stability.

Education should be focused on achieving a certain ideal. What ideal does the Concept of spiritual and moral development and education of the individual orient us toward?

The modern national educational ideal is a highly moral, creative, competent citizen of Russia, who accepts the fate of the Fatherland as his own, aware of responsibility for the present and future of his country, rooted in the spiritual and cultural traditions of the multinational people of the Russian Federation.

What are our traditional sources of morality? This is Russia, our multinational people and civil society, family, work, art, science, religion, nature¸ humanity. Accordingly, they are determined basic national values:

–patriotism– love for one’s small Motherland, one’s people, for Russia, service to the Fatherland;

–citizenship– law and order, freedom of conscience and religion, rule of law;

– social solidarity– personal and national freedom, trust in people, institutions of the state and civil society, justice, mercy, honor, dignity;

–humanity– world peace, diversity of cultures and peoples, human progress, international cooperation,

– the science– the value of knowledge, the desire for truth, the scientific picture of the world;

– family– love and fidelity, health, prosperity, respect for parents, care for elders and younger ones, care for procreation;

–labor and creativity– respect for work, creativity and creation, determination and perseverance;

–traditional Russian religions– an idea of ​​faith, spirituality, religious life of a person, tolerance, formed on the basis of interfaith dialogue;

–art and literature– beauty, harmony, human spiritual world, moral choice, meaning of life, aesthetic development, ethical development;

–nature– evolution, native land, protected nature, planet Earth, environmental consciousness;

Basic values ​​should underlie the way of school life and determine the classroom, extracurricular and extracurricular activities of children.

To organize such a space, it is necessary to interact between the school and the family, public and religious associations, institutions of additional education, culture and sports, and the media. The purpose of this interaction is to jointly provide conditions for the moral and patriotic development and education of students.

Extracurricular activities of schoolchildren is a concept that unites all types of activities of schoolchildren (except academic ones), in which it is possible and appropriate to solve the problems of their upbringing and socialization - this is an integral part of the educational process at school. It contributes to the implementation of the requirements of federal educational standards for general education. Its advantages: providing students with a wide range of activities aimed at developing the student.

First level of results– the schoolchild’s acquisition of social knowledge (about social norms, about the structure of society, about socially approved and disapproved forms of behavior in society, etc.), understanding of social reality and everyday life

Second level of results– the formation of positive attitudes of the student towards the basic values ​​of society (person, family, Fatherland, nature, peace, knowledge, work, culture), a value-based attitude towards social reality as a whole.

Third level of results– the student gains experience of independent social action. “Actions for people and in public” range of activities aimed at the development of the student.