SUMMARY ON THE TOPIC: "Value Orientations of Modern Youth" On the discipline "Sociology"
Table of Contents Introduction 1. Definition of the concept of personality2. Youth3. Definition of the concept of value orientations4. Finding yourself in the youth subculture5. Description of psychological tests. Rokeach's "Value Orientations" Methodology6. Review of the results of scientific researchConclusionList of references

Introduction

Give the young what they need

to become independent from us

and able to make their choice.

K. Popper

More and more young Russians want to live

in an economically strong rule of law state,

without corrupt officials and

gangster lawlessness, where will

their talents and abilities are in demand.

Lisovsky V.

One of the topical branches of modern sociology is the sociology of youth. This topic is very complex and includes a number of aspects: these are age-related psychological characteristics, and sociological problems of upbringing and education, the influence of the family and the team, and a number of other aspects. The problem of youth and its role in public life is especially acute in Russia.

Recently, many complaints have been heard from parents and teachers about teenagers of middle and older age - they have become uncontrollable, disobedient, too independent. This is due both to the characteristics of this age, physiological and psychological, and to the peculiarity of the modern social situation in which adolescents grow up. So what are they - modern teenagers?

Any society is characterized by a complex process of formation of values ​​and attitudes towards them, especially young people. At a critical stage in the development of society, it is important to fix and understand the values ​​of the young. Understand which values ​​are being destroyed today and which remain. How does this happen and how predetermined are these processes? Does this mean that the world of values ​​is collapsing in general, or are we talking about temporary phenomena? What do young people live for today?

1. Definitions of the concept of personality

First of all, I would like to first understand what is meant by the word “personality” in our society. Because the youth that we are talking about now is, first of all, an individual, a part of the society in which they exist.

According to Professor Lavrinenko, the concept of "personality" can only be defined in relation to the concept of "man", because we are talking about a living human personality and no other.

The social properties of a person are manifested, on the one hand, as his universal properties (each person acts as a subject of consciousness, activity and communication), and on the other hand, as the properties of certain social groups, of which he is a representative. His universal human properties do not reveal the features of his personality, for all people are subjects of consciousness, activity and communication. However, as individuals, they can differ significantly from each other.

The essence and specific social content of a particular person becomes clear when her social position is revealed, that is, to which social groups she belongs, what her profession and activities, her worldview, value orientations, etc.

The meaning of the concept (category) "human personality" is to reflect the specific social characteristics of individual individuals, to designate their specific "social faces". This concept not only captures the social experience embodied in the individual, that is, the knowledge, skills, and abilities acquired by him for this or that activity, but indicates a certain content and measure of this experience and the socially typical features of this individual.

Based on this approach to understanding personality, we can point out the following most important problems of its sociological study:

The specific historical content of the personality and the allocation of socio-typical features in it (for example, the identification of specific features of an entrepreneur, worker or representative of the humanitarian intelligentsia of a particular country and historical era);

The processes of personality formation, including its historical development (phylogeny) and the development of individuals in the process of their own social life (life path) in a particular society (ontogenesis);

The main components of the "personality system";

Social maturity of the individual;

The main manifestations of its spiritual content;

Personality as a subject of activity and social relations;

Social personality types;

Interaction of the individual with society.

2. Youth

What is youth? There are many interpretations of this concept, I decided to focus on the fact that youth is a large social group aged 14-30 years old, which has specific social and psychological traits, the presence of which is determined as the age characteristics of young people. The upper and lower age limits of the youth group are different in different countries and different branches of human activity (statistics, demography, sociology, education, criminalistics, etc.).

It can be seen that a large number of the population belongs to this social group, and each is an individual. According to the results of the All-Russian population census for 2002, it can be seen that the population of the Russian Federation is 145.2 million people. The age category of 10-19 years old was 23.2 million people in 2002. The share of this age category in the total population was 16.0% (in 1989 - 14.0%). Age category 20-29 years in 2002 - 22.1 million people. The share of 15.2% has not changed compared to 1989.

According to the data, the young generation aged 15-29 in 2002 was 34.9 million people.

In Russia, there is such a situation:

On the one hand, there is a state pursuing a certain youth policy.

Civil society, which is in its infancy and is trying to unite in social and public institutions focused on creating conditions for the socialization of the younger generation - on the other hand.

And between them - young people who have civil rights only nominally, and therefore raises the question of their expansion.

Finally, there is a situation in which young people are in demand, studying their problems and determining the modern type of relations in the new concept of youth policy in society.

“Young people are part of civil society from birth. And if it simply activates its participation in its activities, this will already be a powerful stimulus for the development of the entire community and the democratization of the state. The free activity of youth is the path to civil society, at the same time it is the path to a truly democratic state, which can and wants to receive a variety of youth organizations within the legal framework. Ultimately, the doctrine should contribute to the diversity of social action programs of youth organizations and groups within the framework of the laws of Russia.

3. Definition of the concept "Value orientations"

What are value orientations? “Value orientations are the most important elements of the internal structure of the personality, fixed by the life experience of the individual, the totality of his experiences and delimiting the significant, essential for a given person from the insignificant, non-essential. Value orientations, this main axis of consciousness, ensures the stability of the individual, the continuity of a certain type of behavior and activity and is expressed in the direction of needs and interests. “Developed value orientations are a sign of a person’s maturity, an indicator of the measure of his sociality ... A stable and consistent set of value orientations determines such personality qualities as integrity, reliability, loyalty to certain principles and ideals, the ability to make strong-willed efforts in the name of these ideals and values, the activity of a life position , the inconsistency of value orientations is a sign of infantilism, the dominance of external stimuli in the internal structure of the personality ... "

behavior. Because of this, in any society, the value orientations of the individual are the object of education, purposeful influence. They act both at the level of consciousness and at the level of the subconscious, determining the direction of volitional efforts, attention, and intellect. The mechanism of action and development of value orientations is associated with the need to resolve contradictions and conflicts in the motivational sphere, in the most general form expressed in the struggle between duty and desire, moral and utilitarian motives.

Values ​​are in constant motion: some are born, others die, others pass from one generation to another. But all elements of the value system are closely interconnected, condition each other, complement or oppose. Values, before turning into a value orientation, pass through the filters of consciousness and are systematized. The concept of value orientation is closely related to the concept of value. Term<ценностная ориентация>complements the term<ценность>, emphasizes its dynamic aspect. The mechanism of formation of value orientation is expressed in the scheme:<интерес – установка – ценностная ориентация>.

In the process of becoming a young person's personality, a certain system of value orientations is formed with a more or less developed structure of personality behavior. The system of value orientations of the individual, although it is formed under the influence of the values ​​that prevail in society and the immediate social environment surrounding the individual, is not rigidly predetermined by them.

The system of value orientations is not given once and for all: with changes in living conditions, the personality itself, new values ​​appear, and sometimes they are completely or partially reassessed. The value orientations of young people as the most dynamic part of Russian society are the first to undergo changes caused by various processes taking place in the life of the country. At present, interest in the problems and culture of youth is growing in Russian society.

Value Orientations of Modern Russian Youth
The processes taking place in Russia in the post-perestroika period have changed not only the economic and political life of society, but also people's ordinary ideas about the meaning and values ​​of individual and social life. The understanding of the essence of success in life, the goals and means of achieving them, has been transformed, not only researchers, but also ordinary people are increasingly paying attention to the ongoing processes of spiritual and moral erosion of society. At the same time, young people are certainly the most vulnerable and receptive to the ongoing changes. Thus, according to the majority of respondents, modern young people are characterized by indifference to any ideals and a cynical attitude towards life (more than 64% of young people and 70% of older people think so). Moreover, the spread of cynical sentiments and "moral relativism" is more typical for the youngest representatives of the younger generation. In addition, according to research, young people have become more unscrupulous compared to the 90s (an increase in the number of opinions (by 7%) is recorded that one should strive to improve one's material well-being, regardless of the method of obtaining it). Many young people agree that we live in a different time and that some moral values ​​and norms are already outdated and do not make sense (46%). But what is interesting is that every third respondent of the older generation adheres to the same position, who, in fact, should pass on their moral experience to the young.

As S.P. Kapitsa, we live “in non-diabatic conditions, like in a blast wave, when absolutely everything is not in balance. And conscience, morality, the moral foundations of society are evidence of spiritual balance, which is achieved by slow evolution. ... But, since we are in a state of profound change, ... the old principles simply do not keep up with evolving. Modern society, echoes A.S. Zapesotsky, we experience great difficulties with the transfer of morality from the old society to the new one. The results of acceleration are clearly manifested in pedagogy. Previously, a child could learn moral norms in family conditions. As social development accelerates, social institutions emerge that must instill values ​​along with the family. Further, already the company of peers begins, in its own way, to influence maturing young people, which often goes against generally accepted norms. Today, the family and educational institutions no longer work, the role of religion as a traditional institution for maintaining moral principles is changing. In such a situation, television, which has an impact on the whole society as a whole, acquires a decisive role in maintaining morality. But this institution at the present stage, in fact, carries immoral values. And it turns out that society starts from scratch, discarding everything accumulated by previous generations in the field of morality.

In conditions when the previously existing instances cannot ensure the morality of society, the only possible solution, as A.A. Huseynov, consists in the fact that the instance that supports morality is delegated to the acting individual himself. “Either we will switch to this mechanism, which is most adequate to the very essence of morality, precisely as the most intimate instance in man, or humanity is finished.” Doesn't it mean that the disequilibrium of modern society should make the mechanisms of regulation themselves disequilibrium? Today, the role of the paternalistic principle is being intensively reduced and the individual responsibility of the individual for his actions and their moral content is increasing. However, for this it is necessary that the internal regulation of one's own actions be effective and correlate with the expedient existence of the whole society; so that personal freedom correlates with internal moral responsibility, which is still unattainable for modern individuals.

Modern youth appreciates such liberal values ​​as freedom, independence, justice, which may be associated with the beginning of the dominance of individualistic tendencies in the Russian youth environment and the decrease in collectivist principles, leading to a crisis of social identity. The atomization of an individual in a society in which there are no sufficient socio-psychological compensation mechanisms leads to an increase in the alienation of people from each other.

The leisure activity of a significant part of Russian youth is mainly based on a hedonistic component aimed at momentary pleasures and entertainment; they have become more consumerist and Westernized, which distracts from a higher culture. Music shows, dancing, television, cinema, and the Internet are becoming an integral part of leisure. Sports are also popular, an important factor of which is the active promotion of a sports lifestyle carried out “from above”.

Modern living conditions deform the historically established hierarchy of universal and Russian cultural values. Outstanding achievements of folk and classical Russian culture are being replaced in the minds of young people by westernized, often low-quality values ​​of American-style mass culture. One of the studies revealed that the artistic world in the value orientations of young people is mainly represented by American actors, although Russian actors are also mentioned, but not in such numbers. Musically, representatives of classical genres and folk music are practically not mentioned. This is not surprising, given that these genres are practically not represented in modern television and radio broadcasting.

One of the important indicators of young people's value orientations is their attitude towards religion. It is possible to understand the peculiarities of the religious consciousness and behavior of Russian youth only by taking into account the presence of opposite trends in the modern world: on the one hand, there is an increase in the popularity of religion, an increase in its role in society, and on the other, an increase in the processes of globalization, ideological uncertainty and the secularization of religious values. Studies show a weakening of the position of unbelief, compared with the Soviet period, an increase in religiosity, as well as an increase in the influence of various religious denominations and organizations. At the same time, there is a lack of depth and clarity in the religious consciousness of young people, it is characterized by blurring, very few follow the canons and rites of religion. There are many for whom religion is not an internal position, not a life choice, but simply following the “fashion for religion”. Today's youth demonstrates a duality of attitude and behavior when it comes to religious and moral pressure. Virtually all young people do things that the religious leaders say are not moral or permitted. And at the same time, they usually consider themselves believers, they can distinguish good from evil and are convinced of the important role of religion in society. All this testifies to the contradictory nature of the religious revival in Russia.

In the religious self-identification of young respondents, a paradox was noted, consisting in a mismatch between the number of believers and adherents of certain faiths (of which there are many more). This fact can be explained by the identification in the minds of young people of religion with culture and the national way of life in general, since religion is a necessary element of national identity. In particular, Russianness is usually associated with Orthodoxy and with the role played by the Russian Orthodox Church in the historical past. The same can be said about Islam - its close connection with the national culture of peoples. Studies record this phenomenon in all regions of Russia. It "serves as the basis for the process of confessionalization of ethno-political movements" .

In general, it should be noted that the ideological vacuum that has formed in our country after the rejection of the values ​​and ideals of the Soviet era cannot yet be filled with any other integral system of a secular nature. Therefore, many young people turn to religious ideas and values, which, however, are very superficial in the minds of young people.

As the results of numerous studies show, the family, along with the value of material well-being, occupies a leading position in the value system of modern youth. The vast majority of young people want to have children, but there are also many who have fears that they can start a family or meet a loved one. Moreover , polls record a growth trend of such fears over the past ten years .

Sexual relations are finally desacralized and reduced to the level of biological instincts. Sexual relations between the sexes are becoming less and less connected with the process of procreation. It is significant that in modern Russia there are thirteen abortions per ten newborns. The result of the sexual revolution was that physiological pleasure, which has always been a means for procreation, becomes an end in itself. From here, the reproductive function of the relationship between the sexes fades into the background and is supplanted by the hedonistic, consumerist. Against the background of the entire sexual life of a person, the birth of children, and even in family conditions, these are extremely rare cases, in relation to which new, more progressive methods of human reproduction are already being developed today.

The traditional gender roles of men and women are being erased, bringing to the fore a model of a person abstracted from gender differences. With regard to the distribution of roles in the family, in one of the Russian studies, more than half of the young people surveyed are in favor of an equal family, where a woman should play an active role along with a man. Orientation to partner marriage, thus, is defining in ideas about family relations. In the worldview of modern youth, the importance of women in the material support of the family is growing - this position is especially held by the majority of male representatives.

As can be seen from our analysis, today's youth have conflicting attitudes and value orientations and the absence of any holistic picture of the world. It is also noteworthy that the values ​​of young people living in different types of settlements and with different levels of education, as studies show, are similar to each other. This leads to the formation of a largely uniform perception of reality, in which the priority position among young people is occupied by the individualistic values ​​of the market economy and, above all, the desire for a high socio-professional status. In general, the value consciousness of young people is characterized by the coexistence of opposing judgments, expressing its ambivalence, as well as eclecticism; the predominance of utilitarian and hedonistic attitudes; instrumental attitude to labor activity (as a means) and the displacement of terminal values ​​(those who consider labor as an end in itself) into the background. In the post-perestroika period, there has been an increase in the importance of the family, which, however, is closely interconnected with the loss of the value of labor, the work collective as a significant support in the life of an individual, and guidelines for social activity. In the minds of today's Russian youth, socially significant values ​​are being replaced by landmarks of an individualistic order.

BIBLIOGRAPHY:

1. Zhirnov A. A. Youth as a sociocultural phenomenon. ... abstract. diss. cand. cultural studies. Shuya. 2011. 22 p.

2. Kutyrev V.A. Human and Other: The Struggle of the Worlds. St. Petersburg: Alateya, 2009. 264 p.

3. Youth in Russia. 2010. Literature review. Report of the UN / ed. Ya. Ohana., M.: FSGS, 2011. 96 p.

4. Youth of new Russia: lifestyle and value priorities. - M.: Institute of Sociology of the Russian Academy of Sciences, 2007. 95 p.

5. Petrov A.V. Value Preferences of Youth: Diagnosis and Trends of Change // Sociological Studies. 2008. No. 2. pp. 83-90.

6. Russian youth: problems and solutions. M.: Center for Social Forecasting, 2005. 648 p.

7. Russian statistical yearbook. 2005: Stat. Sat. M., 2006. S. 288.

8. Semenov V.E. Value Orientations and Problems of Upbringing of Modern Youth // Sociological Studies. 2007. No. 4. pp. 37 - 43.

9. Conscience: a useless property of the soul? : a round table on the problems of morality and spirituality. St. Petersburg: Publishing House of St. Petersburg State Unitary Enterprise, 2010. 136 p.

The concept of "value" is very widely used in philosophical and other specialized literature to indicate the human, social and cultural significance of certain phenomena of reality. Value (according to P Menzer) is what people's feelings dictate to recognize as standing above everything and what you can strive for, contemplate and treat with respect, recognition, reverence.

In fact, value is not a property of any thing, but an essence, a condition for the full existence of an object.

Value as a set of all objects of human activity can be considered as "objective values", that is, objects of a value relationship. Value itself is a certain significance of the object for the subject. Values ​​are the essence and properties of an object, a phenomenon. These are also certain ideas, views, through which people satisfy their needs and interests.

Methods and criteria, on the basis of which the procedures for evaluating the relevant phenomena are carried out, are fixed in the public consciousness and culture, as well as subjective values. Thus, objective and subjective values ​​are two pluses of a person's value attitude to the world around him.

What for one person may be a value, another may underestimate, or even not consider it a value at all, that is, value is always subjective.

From a formal point of view, values ​​are divided into positive and negative (among them low value can be distinguished), absolute and relative, subjective and objective. According to the content, real values, logical and aesthetic values ​​are distinguished.

Considering the essence and features of the concept of "values", scientists also use such concepts as "ethics of values", "philosophy of values". The first is connected with the works of N. Hartmann, the second - F. Nietzsche, who tried to carry out a reassessment of all values, "order them by rank."

Any historical social form of life arrangement, life activity of people has not just individual values, but their system, a certain hierarchy of values. Without the assimilation of such a system of values ​​by the individual, without determining one's own attitude towards them, not only the successful process of socialization of the individual is impossible, but also the corresponding maintenance of the normative order in society in general.

When they talk about a system of values, they mean not just a certain set of ideal means of human activity, but a specific cultural phenomenon, a kind of "pyramidal prism" in which and through which the entire system of real life relations between the subject and the world around him is refracted.

Value systems themselves do not exist in strict historical time frames. They make themselves felt outside (in terms of time) of the social community in which they arose and manifested themselves to the maximum. Let us take as an example the values ​​of ancient times, or the Enlightenment, or those closest to our understanding, perception and feeling of the values ​​of the recent socialist time, the nostalgic adherence to which remains in

many citizens and on the path of today's social social transformations, the transition from totalitarianism to democracy.

At one time, Marxism-Leninism denied any kind of relativism in the interpretation of values ​​and promoted the ideas of historical continuity in the development of value systems. It is this kind of continuity (according to O. G. Drobnitsky and others) that contributes to the formation of the so-called system of universal human values, which are priorities in subsequent times and eras. In general, these statements are not unfounded, because such values ​​as Goodness, Humanism, Peace and many others, in fact, have a great social and universal significance (with only a few features) at any time and even in various formations.

Priority is given to the individual values ​​of people (personalities), because only a certain sum of them can represent social values, the values ​​of the whole society.

The hierarchy of individual (personal) values ​​is a kind of connecting link between the individual person (individual) and society, its culture as a whole. In other words, there is the spiritual world of the person himself and a certain culture of society, which are interconnected and interact through the values ​​of a certain person.

Not all needs and values ​​are clearly recognized and recognized by a person. At the same time, it is important to take into account the psychological circumstance that for the vast majority of people, they themselves are a super value, that is, "I am a value!" To a certain extent, this is an objective phenomenon, because the highest goal of a person is his self-realization, self-development and self-improvement.

A highly developed personality (let's remember Prometheus, Jesus Christ, Don Quixote, etc.) would rather sacrifice his own physical life than give up his "I-image". And although the development of individuality, personality is a complex, contradictory process, most often carried out through trial and error, it is wonderful that for each person the most important thing is their own development. It’s great that having achieved something, we can suddenly realize that we didn’t have time, couldn’t, didn’t do a lot. The main thing is that value orientations cannot be set or introduced by someone from outside. They are the result and prerequisites of the activity of a particular person.

Value orientations (or, more rarely, preferences) are a certain set of hierarchically interconnected values ​​that sets the direction of a person's life activity.

From a young age, a person basically joins various values, understands for himself their essence and meaning. Further, in the process of learning, comprehensive development, accumulation of life experience, a person develops the ability to independently choose a system-forming value, that is, the one that at the moment seems to him the most significant and at the same time sets a certain hierarchy of values.

In the consciousness of each person, personal values ​​are reflected in the form of social, value orientations, which are figuratively called the "axis of consciousness", which ensures the stability of the individual. "Value orientations are the most important elements of the internal structure of the personality, fixed by the life experience of the individual, the totality of his experiences and limiting the significant, essential for this person from the insignificant, insignificant" .

An individual person can recognize many values ​​as really existing, influencing his life, but not all of them he chooses and recognizes as his personal goals and tasks of life. One way or another, the majority of conscious, recognized as one's own values, the desire to be guided by them allow a person to interact with other people, to contribute to the development of society, both materially and spiritually.

The value orientations of a person are formed into a certain system, which has (in the form of subsystems) three main directions: socio-structural orientations and plans; plans and orientation to a certain way of life; human activity and communication in the sphere of various social institutions.

Among the entire hierarchy of values, one can single out those that are universal, or global, that is, inherent in the maximum number of people, for example, Freedom, Labor, Creativity, Humanism, Solidarity, Humanity, Family, Nation, People, Children, etc.

The presence and development of individual values ​​on a global scale does not always bring the desired results, first of all.

due to their inconsistency with local realities. For example, the values ​​of the "consumer society" are incompatible with the needs of developing countries, because they simply cannot be satisfied. Citizens of such countries, especially young people, will simply not get anything but disappointment from promoting and cultivating such values. Thus, value orientations are:

1) ideological, political, moral, aesthetic and other assessments by a specific subject of the surrounding reality and orientation in it;

2) a way of a certain differentiation of objects by an individual according to their significance.

Value orientations are formed in the process of assimilation by a person of a certain social experience and are manifested in his goals, beliefs, interests, i.e., in the process of socialization.

In turn, socialization is the process of transferring the social experience of a given culture (roles, values, skills, knowledge, norms) to individual members of society. The purpose of socialization is to help the emerging personality survive and adapt in the social flow of certain difficulties, crises, and even various revolutions - environmental, energy, information, computer; to master the experience that older, previous generations have accumulated; understand and clarify one's vocation and determine one's own place in society; to independently find ways of the most effective adaptation to it.

The value orientations of a person not only determine the motivation of individual behavior, but in the aggregate (as a variety of ideas about social and political life) constitute the worldview of a person as a person.

In accordance with the orientation towards certain values, their hierarchy in the minds of young people, psychological and behavioral reactions to changes in the socio-political situation in countries in transition, several typological groups of young people can be identified and characterized.

The first group is young people who have retained the old values ​​or at least give preference to them. Representatives of this group (approximately no more than 10%) support the communist, socialist, partly peasant parties in Ukraine,

are part of the Komsomol organizations. These young people are prone to protests, pickets, demonstrations, and other actions of social protest, both independently and together with older comrades who actively involve them in this, including with a view to subsequently changing the political course. To a large extent, such young people deny the path of market transformations, are open adherents of the authoritarian consciousness and sympathize with charismatic leaders and leaders.

The second group includes those who are diametrically opposed in their value orientations to the first group. These are young men and women who almost completely deny the values ​​of the past, advocate the ideas of transforming society on the basis of the values ​​that societies with a developed market economy and a high level of social security of citizens have. More than half of young people perceive the values ​​of a market economy, defend private property, and prefer the freedom of economic choice of each person (where to work or not to work at all). According to studies conducted among the youth of Ukraine, almost two-thirds of young people consider themselves committed to the maximum enrichment of each person as a condition for creating a rich society.

The third group is young people (a very small number) who, although they criticize the values ​​of a socialist society, do not completely deny them, but require some correction while maintaining such mandatory attributes as a single state, the basic principles of the structure of society. Young people belonging to this group are related to the labor and trade union movement, and promote the ideas of liberalism. In the case of a slow development of transformation processes towards a society with a market economy, the youth of this group will most likely replenish the first group, which is more determined to return the values ​​of a planned-distributive, socialist society.

The fourth group includes young people who are characterized not only by the denial of the "old world", but intolerance to any values ​​other than their own. Scientists define this type of people as quasi-revolutionary, because they are so radical that they not only seek to break off their relations with the old structures, but are also ready to destroy them, destroy them. Such young people are quite accurately characterized by radicalism, intolerance towards

accumulation, denial of objective historical continuity in the development of society and its citizens. There are many of them among the so-called "new" Bolsheviks, whose views have some specific national coloring. These are individual journalists, young writers, representatives of the technical and creative intelligentsia, publicists, parliamentarians, and students.

A more detailed division of youth into separate groups is also possible, taking into account those values, the basic foundations of which are not just the ideas of communism or capitalism (which looks very one-sided and primitive), but also liberalism, national democracy, national radicalism, nationalism, ochlocracy, utopianism etc.

Similar information.

Changing value orientations is undoubtedly a rather painful process, and the study of its patterns can help identify ways to influence a young person, relevant social institutions, in order to reduce the intensity of her emotional stress and prevent possible social tension.

In particular, knowledge of the degree of formation of the value orientations of young people, their hierarchy, can be the key to the implementation of personality education. It is known that value orientations influence the definition of a person's place in society, as well as the choice of her reference group.

This fact should be taken into account in the reconfiguration of student groups: combining students from a diametrically opposed system of value orientations into one academic group will complicate the process of forming a student team as a single stable organism, and, consequently, the overall process of socialization.

In the wake of interest in the problem of forming a system of value orientations of students and its transformations, many sociological surveys and psychological studies have been conducted, the results of which can be traced to a clear relationship between value orientations and the social conditions in which a young person functions.

So, in the 50s - early 60s of the 20th century, young people, answering a question about the components of happiness, put forward their favorite work, the desire to love and be loved, and respect for the environment in the first place. In the 80s, among the main value orientations in the system, “political culture as an important value in the formation of a new type of personality”, “socio-political activity as one of the most important values ​​of the Soviet person”, “art as a means of value orientation of the individual”, "labor as the highest value of the socialist way of life".

Among the most important values ​​in life, from the point of view of the "Soviet youth", belonged to: the desire to be useful to society, to have an interesting creative job, to earn the respect of people, to love and be loved, and only after that - material well-being; the least valued was a quiet life, self-interested glory Consequently, the center of the entire system of values, the way of self-affirmation, the improvement of each person was socially useful work.

The special system of value orientations of young people is undergoing a significant transformation at the present stage of socialization, and there is a direct connection between the changes taking place in society and in the system of values. The three main stages of the crisis (destabilization of the socialist system, acute conflict, exit from the crisis) correspond to certain changes in the system of value orientations.

So, at the first stage, there was not a destruction of values, but a qualitative renewal of their structure - a transition from a totally ideologized to a pluralistic human structure of values ​​- mass desocialization and resocialization of a young person.

The individual simultaneously approves (or rejects) opposing values, or it is difficult for him to make a choice and he prefers an intermediate position. At the second stage, value orientations become clearer, less controversial, and the orientation toward the self-worth of each individual becomes stronger. At the third stage of the crisis development of society, the formation of a system of value orientations depends on the outcome of the crisis resolution.

The process of transformation of values ​​occurs through the conscious acceptance of value orientations dictated by the realities of life, an attempt to be guided by them in life and activity. Preservation of old stereotypes at the subconscious level causes certain intra-personal conflicts and predetermines the probability of a variable forecast regarding the future.

As a rule, having formed his value picture of the world, a person keeps it unchanged practically throughout his life. Such a picture is formed mainly at that stage of socialization of individuals, which immediately precedes periods of maturity.

And then the human value system usually changes only during periods of crisis, moreover, these changes mainly relate to the structure of values ​​and reflect changes in priorities, as a result of which some values ​​become more significant, others fade into the background in the development and formation of the individual.

And in societies that are transforming, this traditional system does not work, because in the conditions of significant shifts in the social system of values, for most people, the need to perceive new guidelines and, in one way or another, rebuild the personal system of values ​​becomes urgent.

At the same time, in the mass consciousness, a monolithic value system is replaced by a pluralistic one, when different categories of people build their value hierarchy on different basic positions. What has been said directly concerns the category of students, part of which comes from the need, first of all, to achieve mutual understanding in relations.

Such students are guided by the principles of tolerance, most of them share the statement "patience is the best salvation." At the same time, another part of the youth, which belongs to the opposite orientation, fully agrees with the proverb "To live with wolves is to howl like a wolf."

In general, in modern society, the process of socialization of young people is complicated by the difficulties that arise as a result of the reassessment of traditions, norms and values. If earlier young people largely relied on the experience of previous generations, now young people are mastering and creating new social experience, relying mainly on themselves, which largely determines the presence of conflicting trends in the minds and behavior of today's youth.

As a result, many different models of self-realization function in the student environment: for many students, the main values ​​are “finding yourself in this life”, “remaining human”, “material support”, etc.

So, modern students think about both material well-being and spiritual values, in contrast to their predecessors, who felt less material difficulties, but also thought less about the meaning of life, which was largely determined.

At the same time, the value of personal freedom has increased, which provides a person with a free choice, which, however, is not always a system-educational component of positive, socially accepted models of life orientation. In conditions when it becomes for a person freedom from any restrictions, this can lead to the formation of asocial models of socialization.

Introduction:

Today, a person in a developed society proceeds from the recognition that there are no rights without duties, just as there are no duties without rights. Modern constitutions and the Universal Declaration of Human Rights invariably formulate the right of a person to be indebted to society, other people, neighbors. Being determined by the system of human relations and developing through the appropriation of the material and spiritual culture of society, a person becomes the bearer of moral values ​​that exist in culture at a certain stage of social development. As a necessary component of spiritual culture, value orientations determine each person's attitude towards himself and other people as carriers of these values.

Psychological reality in the world around us and in ourselves is represented in two main hypostases: the psyche of each person and the psychology of groups of people, communities of different scales. They are complex, interrelated, but at the same time each of them is unique. It is wrong to believe that there is an individual psyche, absolutely independent of the psyche of other people, of groups, communities of people, of which a given person is a member.

Research and historical facts, as well as modern Russian reality, confirm that the development of society in all directions is more successful if among the changes is the corresponding development of each individual individual of this society.

The world around a person is not only earth, sky, stars, air, water, etc., but everything that is connected with other people, the life of society, the achievements of mankind, their movement from the past to the future. The surrounding social world invades the inner world of a person, exerting a certain influence on the consciousness of the individual, his actions and activities.

A person treats objects and phenomena of the environment as objects to satisfy his interests and needs. In the process of satisfying his spiritual and material needs, a person enters into psychological relations with the social environment and its elements (people, norms of behavior, etc.).

In order to consume social products, a person is forced to be socially active, perform actions and be included in a system of abundant social relations. Each individual simply cannot ignore this. He is forced to consciously coordinate his relationships, decisions and actions with the realities of the surrounding social environment, and his life and activities acquire signs of sociality: political, moral, legal, cultural, ethical and others. At the same time, a person does not passively adapt to the environment, since he himself can participate in the transformation of the surrounding world.

Modern crises and acute global problems show that many of the former orientations of society have turned out to be untenable. Therefore, modern society faces a huge problem - a change in worldview, in which, in our opinion, the leading form will be the orientation of a person and society towards universally significant values: Goodness, Beauty, Duty, Justice, Life, etc.

Thus, the problem of studying the value orientations of the individual and their development in different age categories, professional and property groups, political parties, etc., is becoming more and more complex. Moreover, being the subject of study of various social disciplines, value orientations are an important and necessary area of ​​research, which is reflected in many human sciences: philosophy, pedagogy, psychology and sociology.

The theoretical analysis of the study of the value orientations of a person indicates the depth of understanding of this concept in the works of the greatest philosophers: Aristotle, F. Aquinas, I. Kant, G. Rickert, V. Windelband, which continues to this day in the works of N. S. Rozov, B. Schleder and others.

The problem of the formation of value orientations of the individual is devoted to the works of the classics of foreign and domestic science, who in their theories rely on the concept of personality, since value orientations are inextricably linked with it, as well as with the study of human behavior and motives.

Modern psychologists, philosophers and sociologists - N.S. Rozov, B. Schleder, N.A. Kirilova, A.V. Gray, M.S. Yanitsky and others also address the problem of the formation and development of value orientations of the individual, considering them as a component of the personality structure, characterizing the direction and content of the individual's activity, determining the general approach of a person to the world, to himself, giving meaning and direction to personal positions, behavior, actions.

The review and analysis of studies on the problem of the development of personal value orientations leads us to the conclusion that value orientations are a socio-psychological phenomenon that is the most important component of the personality structure; they penetrate into all spheres of human activity and perform one of the most important functions - the function of regulating human behavior, organize his life and activities.

Despite sufficient theoretical coverage of this problem in domestic and foreign scientific publications, the influence of motivational and socio-psychological factors leading to a change in the personality of its value orientations is not sufficiently studied.

The resolution of the contradiction between the need of modern society for stable, universal human value orientations and the need to identify the psychological factors of their development defines the research problem.

The purpose of the study: to identify and scientifically substantiate the main psychological factors in the development of value orientations of the individual; experimentally prove the influence of psychological factors on the development of value orientations of the individual.

Object of study: value orientations of the individual.

Subject of study: psychological factors in the development of personal value orientations.

The research hypothesis has the following assumptions:

The development of a person's value orientations occurs under the influence of a system of various psychological factors;

One of them is the motive, considered as the basic factor, under the influence of which the dynamics of the value orientations of the individual is carried out;

Other factors influencing the development of a person's value orientations are socio-psychological factors, namely, activity, communicative and evaluative.

Based on the purpose of the study and the assumptions of the hypothesis, the following research objectives were outlined:

1. To analyze the state of theory and practice on the problem of the development of the value orientations of the individual as a result of the influence of psychological factors on them.

2. Determine the influence of motivational factors on the development of value orientations of the individual.

3. Reveal the socio-psychological factors in the development of the value orientations of the individual.

4. To study the influence of psychological factors on the dynamics of a person's value orientations in the course of an experimental study.

The structure of the dissertation work: is determined by the logic of the study and includes an introduction, three chapters, a conclusion, a list of references and applications. The total volume of the dissertation is 163 pages. The work contains 18 tables, 9 graphs and diagrams, 6 applications. Bibliography includes 130

Conclusion:

CONCLUSION

The theoretical analysis of the state of the problem of value orientations of the individual and their development in modern science shows that:

1. The study of the value orientations of the individual was observed in the works of ancient philosophers (Aristotle, Socrates), whose idea was picked up and continued by the philosophers of the following historical eras (Weber M., Windelband, Scheler M.). Modern studies (A.N. Leontiev, N.S. Rozov, N. Kirilova, M.I. Bobneva, B. Schloeder, V.G. Alekseeva, M.S. Yanitsky, S.S. Bubnova and others) as in foreign and domestic science have shown that this problem is becoming more and more complex in the study of value orientations in different age categories, professional and property groups.

2. Value orientations are the most important socio-psychological formation of the individual, manifested in all spheres of human activity. Moreover, the definition of K. Klukhon (1954) is relevant for the present time: “Value orientations are implicit or explicit concepts of the desired, characterizing an individual or group and determining the choice of types, means and goals of behavior.”

3. All previously existing and currently existing theories of value orientations can be classified into the following types of models:

1) theological - a centuries-old paradigm of hierarchy, in which all values ​​and norms had no basis other than Divine revelation, as the main milestones in the evolution of this idea, one can name the works of Aristotle, F. Aquinas, V. Windelband, G. Rickert, M .Scheler; a model of complete relativism, proclaiming that values ​​are a matter of personal taste. This model is followed by A. Maslow, E. Shostrom, D. Horney, V. Franchi; social - recognition that values ​​are inherent in society, i.e. the identity of the individual and society is determined by value orientations. Supporters of this model are I. Kant, B. Schleder, E. Sprangen, K. Klukhon, M. Rokeach, V.P. Tugarinov and others; activity - the transformation of cultural values ​​into incentives and motives for the practical behavior of people - A.N. Leontiev, M.I. Bobneva, S.L. Rubinstein, V.G. Alekseeva and others, at the present time, there are quite a few classification models in which the value orientations of the individual are structured according to the subject or content of the objects to which they are directed: socio-political, economic, moral, environmental; according to the subject of the relationship: society, class, social group, collective, individual. We tried to present a variety of studied and generalized classification models in paragraph 1.2. our work.

5. Summing up the results of the theoretical study, it is necessary to note the difficulties that lie in the fact that a significant step in solving the problem of classifying value orientations can be made if we correlate the results of the study of the value orientations of a person with a single scheme of value orientations, which will determine the framework conditions for comparing different eras and cultures. Such a scheme should consist of many scales that characterize the general directions in the development of value orientations. At the same time, the scheme should be specific and reflect the specifics of the changes that occur. In our opinion, one of these schemes is the classification of value orientations by Oldemeyer (1978), since it describes the variants of changes within which sometimes very

4. In complex trends of decreasing or increasing the importance of human values.

6. Changing the value orientations of the individual is a dynamic process that has some functions: incentive and regulatory. In our opinion, the incentive function of a person's value orientations is manifested in the totality of motives that affect a person's life, in the orientation of a person not only to his own motives, but also to social values. The main function of value orientations is the regulatory function, namely, the regulation of the behavior of the individual in certain social conditions of the society in which he exists.

7. The development of value orientations of the individual occurs under the influence of a system of psychological factors, in particular, motivational and socio-psychological: communicative, activity and evaluation factors. The term "factor" here is understood as the cause or driving force of any process that determines its nature. In our opinion, these factors are in such a close relationship and interdependence that it is necessary to consider their influence on the development of a person's value orientations in the system.

8. Value orientations are, to a greater extent, a sociological concept that acquires psychological meaning in connection with the analysis of the motives and actions of an individual. The influence of the motive is that the individual was inert until some stimulus brought him out of balance. But all living beings are active, so a person stubbornly continues to move towards the goal, each to his own. Socio-psychological factors, identified by us as additional ones, act as a system of relations between a person and a group. More precisely, the social determination of the human personality is carried out in the behavior of the individual, which takes place within a particular social group and is subject to its conditions, group norms and value orientations. Schematically, the process of the influence of socio-psychological factors on the development of a person's value orientations can be represented as a logical chain: the structure of society - ♦ the structure of the group - the structure of the personality. 9. Our experimental study of the influence of motivational and socio-psychological factors on the development of a person's value orientations confirms the assumptions put forward in the research hypothesis, namely:

There is a correlation between value orientations and types of personality orientation (motivational formations), value orientations - the group's perception of an individual and an individual group (communicative, activity and evaluation factors), value orientations - tendencies of human behavior in a real group. Although it should be noted that the mere fact that two variables are correlated does not mean that there is a causal relationship between them. One can only assert the degree of connection between the indicated variables;

Motivation of students to the future profession with the help of the chosen areas of work of the formative experiment led to the development of the values ​​of professional success;

There was an increase in the pragmatic activity of the students of the experimental group compared to the control group (De.g. = 8.3%, Dk.k. = 3.4%), aimed at the implementation of group goals.

The obtained theoretical and practical data can be used in the construction of the conceptual provisions of the educational systems of universities, in the preparation of students of pedagogical universities for future professional activities; when organizing the work of pedagogical classes; in the system of pre-professional education and professional career planning of senior school students.

Value Orientations of Russian and European Youth

Creative and innovative value orientations. Among adolescents and young people aged 15 to 29, more than half (53%) consider themselves similar or even very similar to a person for whom it is important to come up with something new and approach everything creatively, who likes to do everything in their own way, in their own original way.

In the "younger middle ages" (30-44 years old) such self-assessments are less common (48%), in the "older middle ages" even less frequently (46%). However, these two middle age groups differ slightly from the youngest - by 5 - 7%. Only the oldest group stands out sharply: 60 years and over, for it the corresponding figure is only 31%, which is 22% less than in the youngest group.

However, against the background of other countries participating in the ESS project, Russian youth is not distinguished by a high degree of innovation. According to this indicator (53%), our country took only 20th place among 28 countries. The maximum rate is in Cyprus (89%), the minimum is in France (42%). In terms of the degree of innovation, Russian youth against the European background is closer to the minimum than to the maximum.

Focus on personal enrichment. In this aspect, Russian youth differ markedly from older age groups. This orientation is characteristic of almost half of Russian respondents under the age of 30 (47%). This is double that of respondents aged 45 to 59 (25%) and four times that of older people over 60 (12%).

In terms of the desire to get rich among young people (47%), our country ranked fourth among 28 countries, only behind Latvia (54%), Turkey (53%) and Greece (48%), and being almost on the same level with Israel ( also 47%, the difference with Russia is in tenths of a percent).

Interestingly, wealth occupies a high place in the value system of young people living in relatively poor (by European standards) states. At the same time, in rich and prosperous countries (Sweden, Belgium, Switzerland, France, the Netherlands, Norway), only 13-14% of young people are focused on personal enrichment, and in Finland - even less - 10%. This is the minimum figure in Europe - five times lower than ours.

Focus on social justice and equality. This orientation among young Russians under 30 is about as common (59%) as among the generation aged 30 to 44 (60%). This is somewhat less than at the age of 45-59 years (66%) and 60 years and older (71%).

But the difference between generations in this indicator is not very large, and for the vast majority of Russian youth (almost 60%), social justice occupies an important place in the system of values.

However, according to this indicator, Russia occupies one of the last places (25th) among the 28 countries participating in the ESS project. Young people attach even less importance to social justice only in Estonia (58%), Latvia (56%) and Ukraine (54%), and the differences between the indicators of these countries and those of the Russian Federation are within the statistical error.

At the same time, in the vast majority of European countries, the orientation of young people towards social justice is much higher than in our country, and these differences are statistically significant.

Ambition. Ambitiousness, understood as an orientation towards success and public recognition of one's personal abilities, is characteristic of more than half of our young compatriots (54%). In the age group of 30-44 years, this figure is slightly lower and amounts to exactly 50%. It is even less at the age of 45-59 years (42%) and especially after 60 years (32%).

According to this indicator, which can serve as a kind of indicator of ambition, Russian youth ranks 11th out of 28. The range of fluctuations is quite wide - from 30% in Finland to 79% in Israel.

The figure in Russia is slightly higher than in countries that are in the middle of the list: Poland (50%, 14th place) and Belgium (49%, 15th place). Average, more precisely middle, i.e. the median level for 28 countries is 49.5% (arithmetic average between countries ranked 14th and 15th out of 28). The indicator of ambition among young Russians is slightly higher than this average value, but the difference is not significant. Judging by the answers to this question, the degree of ambition of young people in our country corresponds to the average European level.

However, the degree of ambition can also be judged by the answers to another question. Nearly two-thirds (63%) of young Russians consider themselves to be like someone who cares about being very successful and who hopes people will recognize his accomplishments.

Representatives of the middle and especially the older generation are much less likely to recognize themselves in this portrait: at 30-44 years old - 49% of respondents, at 45-59 years old - 40, after 60 years old - only 27%.

If we determine the degree of ambition of Russian youth by the answers to this question, then our country ranks 7th. For comparison, it should be noted that the minimum figure was recorded in France (28th place, 21%), the maximum - in Israel (1st place, 84%). The average figures in Hungary (14th place, 55%) and Denmark (15th place, 54%) are noticeably lower than ours.

Therefore, the degree of reasonable ambition of the Russian youth should be recognized as very high.

One more indicator of ambition can be defined - the desire for social recognition and authoritative status, regardless of any personal achievements. In this case, we can talk about unreasonable ambition.

More than half of young Russians (56%) consider themselves similar to a person for whom it is important to be respected and who wants people to do as he says. However, unlike other parameters of ambition, in this case, the indicators in young, middle and old ages are almost the same: the range of fluctuations is from 52% to 56%, such differences are not statistically significant.

In this case, the question did not focus on the fact that a person wants to be respected for some personal abilities and achievements. Many older people want to be respected and considered with their opinions simply because of their age and life experience. They perceive disrespect for themselves no less painfully than the young.

Young Russians rank fifth out of 28 countries (56%) in their desire for social recognition and authoritative status, regardless of any personal achievement. Only Turkey (71%), Israel (70%), Greece (67%) and Latvia (58%) are ahead of Russia in this indicator. The list is closed by France, Portugal, Estonia, Finland and Bulgaria (the latter has 16% and 28th place, respectively). Russia is far ahead of the countries in the middle of the list: the Czech Republic (14th place, 37%) and Croatia (15th place, 36%).

In terms of unreasonable ambition (56%), not associated with any personal achievements, Russian youth ranks 5th out of 28 countries. This figure is much (18-19%) higher than the average European level.

Caution as safety-oriented behavior. Russian youth is less cautious than older people, especially after 45 years (in the group of respondents aged 30-44 years, personal safety occupies an important place for 70%, 45-59 years old - 76, 60 years and older - 77%). However, even among teenagers and young people aged 15 to 30, almost two-thirds (63%) admit that it is important for them to live in a safe environment and avoid anything that could threaten their safety.

In terms of the share of respondents seeking to ensure their own security through their own efforts, Russian youth, with an indicator of 63%, ranks 13th, i.e. is very close to the middle of the list (14th place - Poland, the same 63%, 15th - Czech Republic, 62%). The fluctuation range is very large - from 28% in Sweden to 82% - in Cyprus. However, the indicators themselves are weakly related to the real level of security in certain countries. The answers to this question characterize the personal behavior of the respondents, i.e. the extent to which they themselves are willing to take care of their own safety. The other side of the problem is the extent to which respondents want the state to ensure their personal security.

Focus on a strong state that ensures the security of citizens. 67% of young Russians want the state to be strong, able to protect its citizens and ensure their safety in all respects. In persons of middle and older ages, this desire is even more pronounced (from 73% to 82%). In general, the distribution of answers to this question is quite close to the distribution of answers to the previous question, which also refers to security.

Young Russians are ranked 10th (67%) out of 28 in terms of their orientation towards protecting their security by a strong state. Cyprus (84%) and, quite understandably, in Israel (80%). In the middle of the list are the Czech Republic (15th place, 59%) and Slovenia (14th place, 58%), but in these countries the figures are noticeably lower than in Russia.

In the Russian Federation, the orientation of young people (and of the entire population) to ensure that the state is strong and ensures the security of citizens is more pronounced than in most European countries.

Adventurism, the desire for surprises, adventure and risk. The opposite of concern for safety is adventurism, the desire for surprise and adventure, which is characteristic of almost half of Russian teenagers and young people (48%). In middle and especially at older ages, the percentage of those seeking adventurism, surprises and risk is much less: at 30-44 years old - 35% of respondents, 45-59 years old - 25, 60 years and older - only 21%.

Over the past two decades, stormy and dramatic events have taken place in our country, during which many individuals with a penchant for adventurous behavior, who are especially numerous among young people, "came out into the people". However, this was typical of the 1990s; after 2000, adventurism began to "go out of fashion." And those who had previously "come out as people" constituted only a small part of the population, including among the youth. If we mean all Russian youth as a whole, then they are very conservative and have little inclination to adventures and adventures.

In terms of the share of young people in whose system of values ​​adventurism, the desire for surprise and adventure, our country occupies the penultimate, 27th place, significantly differing not only from the leading countries (Cyprus is in first place, 73%), but also from countries that are in the middle of the list (14th-15th places), i.e. from Belgium and Denmark (both 57% each).

Another indicator of adventurism is the desire not just for adventure, but for adventure that involves risk. This is the ultimate form of adventurism.

One in three (33%) of young Russians considers themselves to be like a person who is looking for adventure and who likes to take risks. In middle and older ages risk-taking attitude occurs much less frequently: at 30-44 years old - in 21% of respondents, at 45-59 years old - in 15, after 60 years - only in 10%. Over the years, people become more careful and this is completely natural.

In terms of the proportion of young people prone to adventurous risky behavior (33%), our country ranks 19th out of 28. For comparison, we can point out that Latvia is in first place (58%), and Portugal is in last (22%). In the middle of the list are Switzerland (14th place, 37%) and Finland (15th place, also 37%). Our youth "lag behind" the youth from these countries by 4%, but such a lag, taking into account the number of respondents, is not significant.

Conformism. The opposite of adventurism is conformism, i.e. the desire to follow the rules accepted in society (laws and informal social norms of behavior). This is typical for 30% of young Russians. At older ages, the proportion of conformists is higher: 37% - at 30-44 years old, 40 - at 45-59 years old, 50% - after 60 years old. The average for all ages is 40%.

In terms of conformism among young people, Russia ranks 15th out of 28; "middle". The minimum indicator (28th place) - 11% - belongs to France, the maximum (1st place) - 69% - to Turkey, the 2nd place is occupied by Israel (52%).

Conformity is also characteristic of the countries of Eastern and South-Eastern Europe (Poland, Romania, Slovakia, Bulgaria, Greece, Cyprus, Ukraine). In all these countries, the proportion of conformists among young people is noticeably higher than in Russia.

At the same time, some Western European countries, such as Great Britain, the Netherlands, Denmark and Finland, which are very different from Russia in other respects, are very close to us in terms of the level of conformity among young people.

The degree of conformity of Russian youth can also be judged by other indicators. 43% of our young compatriots consider themselves similar or even very similar to a person for whom it is important to always behave correctly and who tries not to commit acts that cause condemnation from others (among the age group of 30-44 years there are such 48%, 45-59 years - 59%, 60 years and older - 66%).

Among young people, the proportion of conformists is much less than among respondents in the middle, and especially in the elderly. At the same time, the answers to this question show a much greater degree of conformism among Russian youth than the answers to the previous question (43 vs. 30%). However, even in this edition of the question, in which conformity is perceived, first of all, as a desire to avoid condemnation from others, our youth takes the same average, 15th place among young people from 28 countries, as in the answers to the previous question.

The lowest rates of conformity (according to the answers to this question) are in Portugal (25%) and Sweden (32%). The highest are in Turkey (68%) and Israel (66%).

Although the term "conformity" itself is often perceived negatively, the desire to follow the rules accepted in society and avoid actions that cause condemnation from others contributes to social stability, law enforcement and crime reduction.

Tolerance. In our country, tolerance (i.e., tolerance and attention to the opinions of other people) is somewhat less typical for adolescents and young people (47%) than for people of middle and older ages (among respondents in the age group of 30-44, those who consider tolerance important value turned out to be 53%, 45-59 years old - 58%, 60 years and older - 54%).

Compared to other European countries, our youth is characterized by a rather low degree of tolerance: 22nd out of 28. The range of indicators is very wide - from 33% in the Czech Republic to 79% in Switzerland.

The indicator in our country is about 10% lower than in France (14th place, 58%) and Poland (15th place, 57%), which are in the middle of the list.

Modesty. From generation to generation in our country, the percentage of people who want to be simple and modest and try not to draw attention to themselves is decreasing. In general, such people make up exactly half (50%) of Russian respondents.

At the same time, among older people (over 60 years old) who strive to be modest, two thirds (65%), among people from 45 to 59 years old - a little more than half (54%), among respondents aged 30 to 44 years - already less than half ( 44%), and among adolescents and young people under 30 - only one third (33%). The trend is clear.

According to this indicator, our youth ranks only 19th out of 28 countries. Judging by the results of the survey, the most modest are Turks (70%) and Israelis (66%), the most immodest are Norwegians (19%) and Croats (21%). The middle position is occupied by Romanians (14th place, 37%) and Germans (15th place, 36%). The indicators for these countries are only 3-4% higher than for ours, such differences are statistically insignificant. We can assume that the degree of modesty of Russian youth (33%) approximately corresponds to the average European level.

Hedonism (the desire for pleasure and enjoyment) is inherent in more than half of young Russians (54%). In the middle and especially in the elderly, this figure is less: in the age group of 30-44 years of those who recognize hedonism as important for themselves, 35%, in the group of 45-59 years of age, this figure is 24%, and after 60 years - only 16%.

Hedonism rates among young people (with this wording of the question) range from 33% in Slovakia to 83% in Switzerland. Russia occupies 18th place (54%), which is somewhat lower than the average European level: Finland (14th place, 63%), Cyprus (15th place, 61%), however, the differences between our country and these states are small.

Another, perhaps even more important, indicator of hedonism is the desire not just to have fun, but to use every opportunity to have fun "the right way."

Almost half of our young compatriots (46%) do not miss the opportunity to have fun and do what gives them pleasure. Naturally, there are much more such people among young people than among middle-aged and elderly people: among people of the age group of 30-44 years, there are 29% of such people, 45-59 years old - 23%, 60 years and older - 19%.

However, on the international background, young Russians are more like "ascetics" than "hedonists": they rank only 22nd out of 28 in terms of the desire for hedonism.

Independence, personal freedom and independence. It is widely believed that representatives of those generations whose active life began in the Soviet era were oriented towards state paternalism, i.e. to the fact that "for them everything was decided by the authorities." From this point of view, the orientation towards self-reliance, personal freedom and independence in our country should be most widespread among the younger generations brought up already in the post-Soviet period.

Indeed, for almost two-thirds of young Russians (62%) it is important to be free, not to depend on others, and to make their own decisions about how and what to do. However, in the "younger middle ages" (30-44 years) there are even more such people (66%), and in the "older middle ages" (45-59 years) there are exactly the same number of them as among the youth, i.e. 62%. Only for older respondents (over 60) these values ​​are less significant, but even among them 52% hold similar views, i.e. more than half.

Nevertheless, in terms of the proportion of young people oriented towards independence, personal freedom and independence (62%), our country ranks only 26th out of 28. This indicator is even lower only in Portugal (53%) and Romania (57%). At the opposite extreme are Slovenia (86%) and Switzerland (85%). Slovakia (14th place, 72%) and Hungary (15th place, 71%) occupy an average position in this indicator. Even from their peers from the former socialist countries, who also survived the era of state paternalism, young Russians "lag behind" by about 10%. At the same time, for example, in France this figure is the same as in Russia (62%). State paternalism is also characteristic of those countries of Western Europe where there are very strong social guarantees. Of course, they limit personal initiative to some extent. However, for a significant part of the population, including young people, state paternalism is more preferable than an independent life at your own peril and risk.

Altruism, caring for others. The desire to help people around and take care of their well-being is typical for a significant majority of Russians aged 45-59 and over 60 (60% in both age groups). Somewhat less often, such an attitude manifests itself at the age of 30-44 years (53%), and even less often - among young people under 30 years old (47%).

However, adolescents and young people in our country are less altruistic and therefore more selfish, not only compared to their parents and grandparents, but also compared to their peers in most European countries. In terms of altruism among young people (as mentioned above, this is 47%), our country was in 24th place. The level of youth altruism is even lower only in Ukraine, Romania, Estonia and the Czech Republic (the latter, for example, took the last, 28th place, 42%). However, the differences between these countries and Russia are small and statistically insignificant. At the opposite pole in this indicator was Spain (83%), the second place was taken by Israel (82%), the third - Great Britain (80%), the fourth - Cyprus (77%), the fifth - Turkey (76%). Russia sharply differs in this aspect not only from these states, but also from countries occupying an average position in altruism: Germany (14th place, 65%) and Finland (15th place, also 65%).

However, for Russians, altruism in relation to close people, especially friends, is much more characteristic than altruism in relation to just those around them, who may be completely alien to the respondents. 69% of our young compatriots consider themselves like a person for whom it is important to be faithful to their friends and who would like to devote himself to loved ones. In the age group of 30-44 years, 69% of respondents also share this opinion, 45-59 years old - 71%, 60 years and older - 68%.

Altruism in relation to friends and other close people is, so to speak, "concrete" altruism. It is fundamentally different from "abstract" altruism in relation to "surrounding people" in general. However, according to both indicators, Russian youth occupies almost the same places, 24th - in "abstract" altruism and 23rd - in "concrete" altruism.

Places below Russia in this list are occupied by the Czech Republic, Ukraine, Slovakia, Portugal and Romania (Romania, for example, occupies the last, 28th place, 51%). At the opposite pole - Denmark (94%), Switzerland, Germany, Belgium, Spain. In the middle of the list are Slovenia (14th place, 79%) and Sweden (15th place, 78%). Russia, even from countries in the middle places, "lags behind" by 10%.

Ecologism. 59% of Russian respondents aged 15 to 29 consider themselves like a person who firmly believes that people should protect nature and for whom it is important to take care of the environment. This is a very high figure, but the importance of environmental views among young people is lower than among respondents of middle and older ages: among the respondents of the age group of 30-44 years, 65% are adherents of environmental protection, 45-59 years old - 78%, 60 years and older - 75% . Apparently, the awareness of the exhaustibility of natural resources, as well as the understanding of the limitations of one's own capabilities, comes to many people only with age.

In terms of environmentalism (commitment to environmental protection) among young people (59%), our country occupies an average, 15th place out of 28. The highest indicator is in Greece (78%), the lowest is in Norway (41%).

Conservatism (religious and family values). AT In Russia, a conservative orientation toward observing traditions (including religious ones), as well as family customs, is most characteristic of older people over 60 years old (70%), it is somewhat less common between the ages of 45 and 59 (62%), and even less often - from 30 up to 44 years (53%). Least of all, this orientation is characteristic of young people under 30, but even in this age group, almost half of the respondents (47%) adhere to it.

Russian youth is not the most conservative. According to the degree of conservatism (47%), our young people rank 9th out of 28. Turks are in first place (71%), Israelis are in second (69%). The list is closed by the French (26%), the penultimate place is occupied by the Portuguese (27%).

In countries that are in the middle of the list - in Slovakia (14th place, 41%) and the Netherlands (15th place, 40%) - the figures are only 6 - 7% lower than ours. With a given number of respondents, statistically significant (at a significance level of 95%), as a rule, are differences of 7% or more. Therefore, we can assume that the degree of conservatism of Russian youth only slightly exceeds the average European level.

So, we will repeat some points of our article and draw conclusions.

1. In terms of creative and innovative value orientations, Russian youth is closer to the minimum than to the maximum against the European background.
2. At the same time, in the vast majority of European countries, the orientation of young people towards social justice is much higher than in our country.
3. The degree of justified ambition associated with personal merits and achievements of Russian youth is very high (54% or 11th place out of 28). However, in terms of unreasonable ambition (56%), not associated with any personal achievements, Russian youth ranks 5th out of 28 countries and is much (18-19%) higher than the average European level.
4. In terms of the share of cautious respondents seeking to ensure their own security through their own efforts, Russian youth, with an indicator of 63%, ranks 13th, i.e. is very close to the middle of the list.
5. In the Russian Federation, the orientation of young people (and indeed of the entire population) to ensure that the state is strong and ensures the security of citizens is more pronounced than in most European countries (67% or 10th place out of 28).
6. The degree of adventurism associated with risk among young people (33%) in our country is close to the average European level.
7. When conformity is perceived primarily as a desire to avoid judgment from others, our youth ranks in the same average, 15th place among young people from 28 countries. Although the term "conformity" itself is often perceived negatively, the desire to follow the rules accepted in society and avoid actions that cause condemnation from others contributes to social stability, law enforcement and crime reduction.
8. Compared to other European countries, our youth is characterized by a rather low degree of tolerance: 47%, or 22nd out of 28.
9. The degree of modesty of Russian youth (33%) is approximately the same as the average European level.
10. On the international background, young Russians are more like "ascetics" than "hedonists" who seek pleasure and enjoyment: they are ranked 22nd out of 28.
11. At the same time, in terms of the proportion of young people oriented towards independence, personal freedom and independence (62%), our country ranks only 26th out of 28.
12. Teenagers and young people in our country are less altruistic and therefore more selfish, not only compared to their parents and grandparents, but also compared to their peers in most European countries. The indicator of "abstract" altruism (in relation to other people in general) among Russian youth is 47%. Altruism towards friends and other close people is "concrete" altruism. It is much more common (69% versus 47%) and fundamentally different from "abstract" altruism. However, according to both indicators, Russian youth occupies almost the same places, 24th - in abstract altruism and 23rd - in "concrete" altruism.
13. According to the indicator of environmentalism (commitment to environmental protection) among young people (59%), our country occupies an average, 15th, place among 28.
14. The degree of conservatism (orientation towards religious and family values) of Russian youth is 47% and slightly exceeds the average European level.

A.B. Sinelnikov, Ph.D. economy Sciences, Assoc. Department of Sociology of the Family and Demography of the Faculty of Sociology of Moscow State University named after M. V. Lomonosov.
For more information about this study, including a questionnaire in Russian, see: www. ess-ru.ru; www.cessi.ru - website of the Institute for Comparative Social Research, which conducted this study in Russia (project coordinator from the Russian side A.V. Andreenkova); for ESS in English see: www.european-socialsurvey.org
On the site http://nessstar.ess.nsd.uib.no/webview/
Russia in Europe: based on the materials of the international project "European Social Research" / Ed. ed. A.V. Andreenkova, L.A. Belyaeva. M., 2009.
European Social Research: A study of basic social, political and cultural change in a comparative context. Russia and 25 European countries: Analytical report. M., 2008; Antonov A.I., Lebed O.L., Sokolov A.A. Family, marriage and life satisfaction in Russia and Europe // Familisticheskie issledovaniya. T. 2. A million opinions about the family and about yourself / Otv. ed. A.I. Antonov. M., 2009. S. 207-244; Sokolov A.A. Family - attitudes, choice of actions, consequences in Russia and Europe // Ibid. pp. 244-292; Sinelnikov A.B. Criteria of social maturity in Russia and European countries // Sociology. Journal of the Russian Sociological Association. 2009. N 1-2. pp. 80-100.
Due to the very large differences in the indicators of value orientations in different countries, it was decided not to use "design weights" that take into account the increased or decreased chances of each of the respondents to be included in the sample. Weighing by "design weights" slightly affects the refinement of these indicators, but complicates some further calculations.