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Basic national values of Russian society. The State of the Basic Values of Russian Society The Functions of National Values

Values are generalized goals and means to achieve them, acting as fundamental norms. They ensure the integration of society, helping individuals to make socially approved choices of their behavior in vital situations. The value system forms the inner core of culture, the spiritual quintessence of the needs and interests of individuals and social communities. It, in turn, has a reverse effect on social interests and needs, acting as one of the most important motivators of social action, the behavior of individuals. Thus, each value and value system has a dual basis: in the individual as an intrinsically valuable subject and in society as a socio-cultural system.

Typology of values

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

meticulous content. On this basis, social, cultural, economic, political, spiritual, etc. values are distinguished. Specialists count dozens, even hundreds of such values. And if you associate values with qualities, abilities, personality traits, then Allport and Odbert counted 18 such traits (XXI. and Anderson managed to reduce this list first to 555. then to 200 names. But the most common, basic values, which form the basis of the value consciousness of people and implicitly influence their actions in various areas of LIFE. not so many Their number turns out to be minimal if values are correlated with people's needs: Freud suggested limiting himself to two. Maslow's five needs-values. Murray compiled a list of 28 values. Rokeach estimated the number of terminal values at a dozen and a half, and instrumental values at five or six dozen, but empirically studied 18 of both. In a word, we are talking about two or four dozen basic values.

Based on the results empirical research, including ours, on this basis, four groups of values can be distinguished:

Values of the highest status, the "core" of the value structure;

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

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

Values of a lower status, or the aforementioned "tail" of the value structure, the composition of which is inactive.

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

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

The periphery includes oppositional values (they are approved by approximately 30-45% of the population), dividing the members of this community into adherents of significantly different, sometimes incompatible values and therefore causing the most acute conflicts.

Finally, in the tail are the values of an obvious minority, which differs from the other members of the community in the greater stability of their orientations, inherited from past layers of culture (they are approved by less than 30% of the population).

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Introduction

Values of modern Russian society

Conclusion

Bibliography

Introduction

Values are generalized ideas of people about the goals and means of achieving them, about the norms of their behavior, embodying historical experience and expressing in a concentrated way the meaning of the culture of a particular ethnic group and of all mankind.

Value in general and sociological value in particular have not been adequately studied in Russian sociological science. It is enough to familiarize yourself with the content of textbooks and teaching aids in sociology, published at the end of the twentieth century and in recent years, to verify this. At the same time, the problem is relevant, socially and epistemologically significant both for sociology and for a number of social sciences and humanities - history, anthropology, social philosophy, social psychology, state 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, which represent priority knowledge in people's lives, have, both for a separate society, say, for Russian society, and for the universal level, a very specific humanitarian value. Therefore, the problem deserves a comprehensive study.

Values unite people on the basis of their universal significance; knowledge of the patterns of their integrative and consolidating nature is quite justified and productive.

Social values that are included in the subject field of problems of sociology, such as moral values, ideological values, religious values, economic values, national and ethical, etc., are of paramount importance for studying and taking into account also because they act as a measure of social assessments and criterial characteristics.

Finding out the role social values it is also significant for us, students, future specialists, carrying out in the future social roles in social reality - in the labor collective, city, region, etc.

Values of modern Russian society

value society norm humanity

Changes that have taken place over the past ten years in the field state structure and the political organization of Russian society can be called revolutionary. The most important component of the transformation taking place in Russia is the change in the outlook of the population. It is traditionally believed that mass consciousness is the most inertial sphere in comparison with the political and socio-economic sphere. Nevertheless, during periods of abrupt, 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 the society and fixed 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 a change 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, the loss of personal identification with the former social structures. There is a loosening of the normative-value systems of the old consciousness under the influence of 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 the crisis of values in Russian society. Values in post-communist Russia really contradict each other. The unwillingness to live in the old way is combined with disappointment in the new ideals, which turned out to be either unattainable or false for many. Nostalgia for a gigantic 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 their own economic and financial decisions. The desire to defend the newly acquired 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 in Russia of new value orientations, it would not be superfluous first to 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 worldview attitudes that have historically developed in Russia. The dispute about the eastern or western nature of spirituality in Russia has been going on for more than one century. 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 hindered 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 taken place in it in recent years? What was the old hierarchy of values transformed into? Based on the 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, "common human" values reveals 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, moral values are broadcast. At the same time, the family, remaining the most stable and conservative element of society, develops along with it. The family, therefore, is in motion, changing not only under the influence of external conditions, but also due to internal processes of its development. That's why everything social problems modernity in one way or another affect the family, are refracted in its value orientations, which are currently characterized by an increase in 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)

The very high and stable commitment of the population to such traditional values for any modern society as family, human communication, and free time draws attention. 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 impact on attitudes towards family, work, friends, free time, religion. At the same time, interest in a more superficial, "external" sphere of life - politics, has increased by more than a third. It is also quite understandable that for the majority of the population in today's crisis socio-economic situation, work is of great importance: this is the main source of material well-being and opportunities to pursue interests in other areas. Somewhat unexpected, at first glance, is only 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 Russian history It was marked, first of all, by turbulent political events and passions. Therefore, some growth of interest in politics and political life is not surprising.

Previously, the qualities that were 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, a “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 the rule of law, freedom of choice, and democratic culture are not popular among Russians. First of all, because in the minds of Russians the injustice of today's social structure, associated with the growth of differentiation, is activated. The recognition of private property as a value may have nothing to do with its recognition as an object and basis of labor activity: in the eyes of many, private property is only an additional source (real or symbolic) of consumer goods.

Today, in the minds of Russians, first of all, those values that are somehow connected with the activities of the state are actualized. The first among them is legality. The demand for legality is the demand for stable rules of the game, for reliable guarantees that changes will not be accompanied by a mass ejection of people from their usual life niches. Legality is understood by Russians not in a general legal, but in a specific human sense, as a vital need for the state to establish such an order in society that actually ensures the safety of individuals (hence the high rating of the word “security” as the main need of the vital type). There is every reason to assume that in the minds of the majority of Russians, despite all the ideological shifts that have taken place 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 individual, formed in 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. At present, one of the main values of Russians is the orientation towards privacy, for the well-being of the family, prosperity. In a crisis society, the family has become for the majority of Russians the center of attraction for their mental and physical strength.

The concept of security, like no other, perhaps, captures the continuity with the consciousness of the “traditionally Soviet” type and at the same time carries an alternative to it. In it one can see nostalgic memories of the lost orderliness (traces of "defensive consciousness"), but at the same time - the ideas of the security of the individual, who felt the taste of freedom, security in the broadest sense of the word, including from the arbitrariness of the state. But if security and freedom cannot become complementary, then the idea of security, with increasing interest in it, may well be combined in Russian society with a demand for a new ideologized lack of freedom of the “National Socialist” kind.

So, the value "core" of Russian society is made up of such values as legality, security, family, prosperity. The family can be attributed to interactionist values, the other three - to the vital, the simplest, significant for the preservation and continuation of life. These values perform an integrating function.

Values are the deep foundations of society, then how homogeneous or, if you like, unidirectional they will become in the future, how harmoniously values can be combined different groups will largely determine the success of the development of our society as a whole.

As already noted, fundamental transformations in society are impossible, incomplete without a change in the value consciousness of people who make up this society. It seems extremely important to study and fully monitor the process of transforming the hierarchy of needs and attitudes, without which it is impossible to truly understand and manage processes. community development

Conclusion

The most significant values are: the life and dignity of a person, his moral qualities, moral characteristics 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, an important place also belongs to religious values. Faith in God, striving 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 doctrine.

The considered ideas and values (humanism, human rights and freedoms, the ecological idea, 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 the post-industrial society is a real prerequisite for the formation of a kind of matrix of the integrative state ideology of Russia.

Bibliography

1. http://revolution.allbest.ru/sociology/00000562_0.html

2. http://www.unn.ru/rus/f14/k2/students/hopes/21.htm

3. http://revolution.allbest.ru/sociology/00191219_0.html

4. http://www.spishy.ru/referats/18/9467

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November 5, 2008 at the Institute modern development(INSOR) held a round table on the topic "Russia: the values of modern society", which was a continuation of the discussion of the leading Russian experts in the field of economics, politics and culture, as well as representatives of the clergy, which began in the spring of 2000 at the site of the Center for Strategic Research. The focus was again on the problem of further development of the country in the context of the concept of values, respect for historicism, attention to cultural tradition. The experts invited to the discussion tried to answer the question of how respect for traditions, culture, as well as the development of value orientations helps or, on the contrary, hinders the course of reforms and further modernization of the country. Opening the discussion, Dmitry Mezentsev, noted the particular relevance of the stated topic in connection with the content of the address of the President of the Russian Federation Dmitry Medvedev with the Address to the Federal Assembly of the Russian Federation, a significant part of which was devoted to issues of values of modern Russia, which became the leitmotif of the entire discussion.

Movement from point "A" to point "A"

Speaking with the report “Russian Political Tradition and Modernity”, Director of the Institute for Information on Social Sciences of the Russian Academy of Sciences, Academician of the Russian Academy of Sciences Yuri Pivovarov tried to answer the question, what is the Russian political tradition, to determine the nature of the Russian political culture, which is consistently reproduced, despite the repeated demolition of the political system (twice only in the twentieth century). According to Academician Pivovarov, "despite all the fundamental changes that took place at the end of the 20th and the beginning of the 21st century, Russia has retained its main features, retained its socio-cultural identity."

If we talk about the political dimension of Russian culture, then it has always been and remains autocratic, power-centric. “Power has become a monosubject of Russian history”, which “over the past centuries has predominantly been of a violent nature, and not contractual”, as in the countries Western Europe. At the same time, the predominant type of sociality was preserved - redistribution, the roots of which are worth looking for in the Russian community. “This type of sociality has survived to this day, despite the death of the community itself, and therefore, I think, the topic of corruption is, first of all, the topic of the redistribution of Russian society.” In addition, power and property in Russia were still not separated.

The power-centric nature of Russian political culture was reproduced in all the Fundamental Laws of the country, starting with the Constitution of 1906 and ending with the “Yeltsin” Constitution of 1993. Moreover, at the turn of the 20th and 21st centuries, Russia managed to combine presidential power with the traditions of inheritance or succession. The so-called dual structure of government of the country, the non-institutional nature of Russian political culture, has also been preserved (a huge role in governance is still played by bodies that are either not spelled out in the laws at all, or are only mentioned in some basic laws such as the Constitution: the sovereign’s court, the imperial office, the Central Committee of the CPSU and now the presidential administration). In Russia, both at the beginning of the 20th century and at the end of the 20th century, the formation of a normal party system by Western European standards did not take place, but two directly opposite party projects arose - the project of the Leninist party and what is now commonly called the “party of power”. ”, which has its historical counterparts.

Summing up his speech, Yuri Pivovarov drew attention to the fact that “ traditional Russia exists, although outwardly the changes are enormous”, but the question is how much the Russian political tradition will contribute to further development- remains open.

Russia "real" and "virtual"

In his report "Reforming Russia and Sociocultural Paradoxes", Director of the Institute of Sociology of the Russian Academy of Sciences, Corresponding Member of the Russian Academy of Sciences Mikhail Gorshkov emphasized the existing and growing gap between "real Russia" and "virtual Russia", the image of which is formed not least representatives of the expert community, as well as broadcasting the relevant points of view and mythologemes of the media. In particular, it was noted that in reality the values shared by representatives of both Russian and "Western" society are generally similar, while the difference is rooted in their understanding. Thus, for 66% of Russians, freedom is one of the basic values, but it is understood as freedom of will, the freedom to be one's own master. “We also do not interpret democracy in the same way as it is interpreted in classical textbooks of political science in the West. There is a set of political rights and freedoms. For 75% of Russians, democracy stands on "three pillars": for us today, only everything that meets, firstly, the principle of raising the standard of living of a Russian, secondly, the level of social order, thirdly, gives a sense of social perspective, is democratic. growth in life,” Gorshkov noted. The conclusion follows from this - in Russia the concept of democracy (originally political) is imbued not with a political, but with a socio-economic content. “Only when we solve the tasks of priority in the life of modern Russian society, will we define politics with the concept of politics, freedom with the concept of freedom (in the classical version), and democracy with democracy.”

Comparison of the data of sociological studies devoted to the identification of value orientations in Russia, the United States and the countries of the Old World, according to Gorshkov, allows us to say that there are no significant differences in the definition of essential values. Thus, for the average Russian, the most valuable are family, work and friends, the importance of free time is growing, and there is a steadily reduced attention to politics, as in other countries on average.

Meanwhile, in the question of assessing the importance of the qualities that need to be nurtured in children, Russians have a noticeable difference from citizens of other countries. So, for all countries with old democratic traditions, the two most significant qualities are tolerance and respect for other people. For the majority of Russians, and this is almost two-thirds, they are also important, but still occupy only fourth place in the rating of character traits desired for their children. But in the first place for our fellow citizens is industriousness, relatively unimportant for countries old Europe. “I think that this figure has climbed to the first place, to a very important place, precisely because diligence is a problematic situation for modern Russia. The fact that this is on the list of core values does not mean that we are the most hardworking today,” the speaker explained.

Speaking about the prospects for successful modernization in Russia, Mikhail Gorshkov, relying on data from social studies, noted a negative trend, the essence of which boils down to the fact that “even within the youth group(up to 26 years of age) dominated by those who admit that it is impossible to independently determine their fate. And this is the youth of today's world, today's Russia! Only in older age groups does the role of one's own choice become dominant: a person comes to the conclusion that my voice should be heard, and I am ready to be the master of my own destiny. In my opinion, the pyramid is completely upside down - from the point of view of the development of the civilized world. It should not be like this in modern Russia. Otherwise, we will not carry out this modernization in our country with any reforms.”

In conclusion of his speech, Mikhail Gorshkov emphasized the special value for Russian society (both for its traditionalist and modernist parts) of such a concept as social equality, understood as equality of opportunities and chances for life, which in itself is a qualitative turning point in the mass consciousness .

Paternalism or liberalism?

Ruslan Grinberg, Corresponding Member of the Russian Academy of Sciences, Member of the Board of the INSOR, Director of the Institute of Economics of the Russian Academy of Sciences, expressed his disagreement with the thesis that communal self-consciousness continues to be reproduced in Russia. “I think that the Russian people, the Russians, they are not catholicians at all. It seems to me that they are individualists, such as the world has never seen. Observations show that we have no desire to realize corporate interests. Solidarity, in my view, operates in our modern society only along the line of "friend or foe."

In addition, Grinberg pointed out the falsity of the dilemma that is being seriously discussed in Russian society: paternalism or liberalism. “In fact, there is no paternalism. If you look at the statistics, you will see that Russia is the most libertarian state of all normal ones. If there is any paternalism, then it is present only in the elite of Russian society. I sometimes half-jokingly call our society anarcho-feudal. In the sense that 80% are guided by the principle of "save yourself who can." Here, it’s just that there can’t even be any talk of some kind of paternalism, and that someone sits and waits for the state to do something to him.”

Concerning the relationship between the problem of modernization facing Russia and traditional values, Grinberg noted that “all more or less successful modernizations in Russia were carried out by tough and cruel tsars. As soon as some kind of democratic emancipation began, as soon as a person more or less became a person, i.e. received the right to freedom, the country lost territory, degraded. In the meantime, according to the expert, judging by the data of opinion polls, the population is concerned about traditional problems of a socio-economic nature, while political values themselves are not of tangible significance.

Freedom and responsibility

Metropolitan Kirill of Smolensk and Kaliningrad began his speech by identifying the problems that are now facing Russia and impede successful modernization. First of all, this is the demographic crisis, which is now not so much a material problem as a historical one. Secondly, it is the quality of human capital - “the type of modern man who is not inclined to work, not inclined to responsibility and not inclined to creativity, but is often distinguished by cynicism, resourcefulness, selfishness. v“There are many other problems facing modern Russian society, which, of course, are based on this or that understanding of values. Therefore, the Russian political and social forces today face the urgent task of rehabilitating the most valuable discourse. This is possible only when values are not only declared, but appropriate institutions are built, laws are adopted, and programs are developed for their implementation. Values should be combined with real politics and with the legislative process,” Vladyka said.

According to Vladyka Kirill, without a solid spiritual basis in society, any economic, political, social transformations of its system are impossible. This is the reason for our Russian failures. And this is the reason why the modernization was carried out with a hard hand. “Because modernization with a non-hard hand can be carried out only if it does not destroy the civilizational code of the people, if it relies on the civilizational matrix. Therefore, the combination of tradition and modernization is the key to the success of our society moving forward.”

Among the most obvious values worth cultivating in Russian society, Vladyka noted, firstly, the maintenance of the value religious life in the public sphere, which is an essential part of strengthening the spiritual health of Russian society. Secondly, patriotism, which has a universal character, because such a concept as love is affected here: “Experience shows that love for the Fatherland, love for the country is a huge force that unites people and, undoubtedly, our national value.” Thirdly, creativity and labor, which are becoming extremely important in the context of the tasks for the comprehensive development of Russian society. Fourth, the value of freedom, which is not possible without an understanding of responsibility. And fifth, it the world, understood as a house, and not as a raw material base.

“The values listed above, which the church today supports, are an example of how the spiritual can be correlated with the material, and what result this relationship can give. The current economic crisis shows what happens when all the efforts of society are aimed only at economic development and do not have a limiter in the form of spiritual and moral guidelines. But, if modern society would be guided in its activities by spiritual and moral principles, then many problems, of course, could be avoided. At the same time, it should be understood that just declaring spiritual values is not enough,” Vladyka Kirill concluded.

In subsequent speeches, representatives of various religious denominations outlined their vision of the problem of values in modern Russia. Tadzhuddin Talgat, Chairman of the Central Spiritual Administration of Muslims of Russia and European countries CIS, emphasized the commonality of spiritual and moral principles in Orthodoxy and Islam, and also noted the need to pay close attention issues of youth education. The head of the traditional Buddhist Sangha of Russia, Pandito Khambo Lama, singled out human life as a priority value, explaining this by saying that “that state is rich, which has many people”, and, in addition, called for the return and respect for traditions. Chief Rabbi of Russia Berel Lazar stated the need to create conditions for unlocking the potential of each person, and he saw the task of religious leaders in "uniting peoples and doing everything possible so that people feel that they are important, that their potential is needed for the country." In turn, Igor Kovalevsky, Secretary General of the Conference of Catholic Bishops in Russia, noting the multicultural nature of modern world with different hierarchies of values, reduced the key task for all religions to upholding their own, in many respects common values for all confessions. At the same time, he explained that in order to achieve this goal, it is necessary to adhere to the "golden mean", not taking a person into "some kind of apocalyptic future", but not tying him exclusively to the material world.

During the discussion, the problem of the gap in the perception of values by society as a whole and the elite strata resonated. In particular, the director of the Institute of World History of the Russian Academy of Sciences, a member of the INSOR Board of Trustees, academician Alexander Chubaryan dared to suggest that “for the majority of the population, value issues are not particularly relevant. Unfortunately, in our discussions the issue of values often turns into an abstract conversation within the elite. This is very useful and very important for the development of the elite, but it does not become national treasure the entire population. When we talk about the values of modern Russia, a lot depends on political power and its signal. It is enough to give a signal from above and the population perceives this more adequately and agrees for its part.”

At the same time, Elena Shestopal, head of the Department of Political Psychology at Moscow State University, trying to answer the question of what values are, what should and can be done with them, in any case, to people who make political decisions, focused on a deep problem, the essence of which is in that "the government has its own values, it lives in its own autonomous world, and society is mainly engaged in the search for daily bread." Consequently, the problem arises of finding a single language that can be spoken by both government officials and society. “Today, we should talk about the consolidation of society and power in the first place. Because without this we will not get out of the crisis. In general, the crisis is not so much an economic crisis as a spiritual crisis. That's why main question in how to bring to the surface those values on which we will emerge from this crisis - and this is one of the key issues in the development of a political course by the new management team. And the larger the thinking, the more effective it will be. But at the same time, if these are just economic and technological reforms, then we will never achieve our goals. Because it is impossible to make these reforms without the population and without citizens. Values and goals are the tool for carrying out these reforms,” Shestopal explained.

Summing up round table Aleksey Podberezkin, scientific director of the Civil Society Institute, stressed that a change of epochs is now taking place, which we have not yet fully appreciated: “We had a period of seven years of stabilization. Then the period of advanced development began, when it is possible to develop, having certain value characteristics and guidelines. “We can talk about the Concept of socio-economic development until 2020, but the concept should follow, in turn, from the strategy. And if you read the forecast and the concept of socio-economic development, it is easy to see that there is no strategy there. Meanwhile, the strategy follows from the ideology, from the system of priorities and values, first of all”.

Answering the question what system of values Russian society needs now, Aleksey Podberezkin singled out a number of top-priority principles that should be adhered to. Firstly, the preservation of traditional cultural and spiritual values, as well as their careful combination with innovations, which in itself can give a phenomenal result. Secondly, it is very important that the value system be pragmatic: people are forced to be pragmatists, and if the value system does not reflect the realities, but is simply declarative, then they simply will not believe in it. Thirdly, the system of values must be realistic and understandable.

At the end of the discussion, all participants of the round table expressed their opinion on the need for regular holding of such events and their wide coverage.

Basic national values - the basic moral values, priority moral attitudes that exist in the cultural, family, socio-historical, religious traditions of the multinational people of the Russian Federation, transmitted 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, a small homeland, in a conscious desire to serve the Fatherland.

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

The family as the basis of the 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 viability of Russian society.

nature as one of fundamentals healthy and harmonious life of man and society.

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

Basic national values are derived from national life Russia in all its historical and cultural completeness, ethnic diversity. In the sphere of national life, it is possible to single out the sources of morality and humanity, i.e. those areas public relations, activities and consciousness, reliance on which allows a person to resist destructive influences and productively develop his consciousness, life, the very system of social relations.

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

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

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

Basic national values underlie the integral space of spiritual and moral development and education of schoolchildren, that is, the way of school life that determines the lesson, extracurricular and extracurricular activities of students. The organization of such a space and its full functioning requires the coordinated efforts of all social subjects participating in education: families, public organizations, including children and youth movements and organizations, institutions of additional education, culture and sports, the media, traditional Russian religious associations. The leading, meaningfully determining role in the creation of 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 based on 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, make it open, dialogic, cultural and social dynamism.

Civil agreement 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, their 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 course "Mathematics" in accordance with the requirements of the Federal State Educational Standard significant place devoted to the development of a sense of belonging to their 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 the family as the basis of spiritual and moral development and education of the individual; respect for the environment; healthy and safe lifestyle. Both textual and illustrative material contributes to the achievement of this goal.

I would like to pay special attention to text tasks. The plot content of text tasks, usually associated with the life of the family, class, school, events in the country, city or village, introduces children to different aspects of the surrounding reality; contributes to their spiritual and moral development and education: forms a sense of pride in their homeland, respect for family values, respect for the environment, nature, spiritual values; develops interest in classes in various circles and sports sections; forms an attitude towards a healthy lifestyle. The development of patriotism, a sense of pride in their homeland, the history of Russia, awareness of the role home country such illustrations and textual material (2) contribute to world development: information from the history of our country and its achievements at the present stage of development (for example, in grade 3 it is proposed to determine the age of Moscow and the Russian fleet.

Thus, in the process of transformation of Russia, two systems of values collided - the liberal one, which replaced the socialist one, and the traditional one, which has developed over many centuries and generational change. Outwardly, the choice seems to be simple: either the rights and freedoms of the individual, or traditional values, when the idea of communality, emphasized anti-individualism, comes to the fore.

However, such straightforwardness distorts and excessively ideologizes the real meaning of this value confrontation and is fraught with the loss of continuity. In a liberal society, its own "community" is formed and functions, just as bright individuals appear in a traditional society, internal freedom is preserved, initiative and initiative are valued and encouraged in their own way.

Of course, in their ideological and cultural preferences, both types of society differ significantly and noticeably from each other, but in the sphere of everyday values - family, security, justice, well-being, etc. They have a lot in common and similar. If traditionalism is usually reproached with conservatism, etatism and paternalism, then on the same basis liberalism should be charged with destructive anthropocentrism and the substitution of rivalry for soulless competition.

In our opinion, a split in values is dangerous because, by constantly stimulating the growth of an uncomfortable state in a person, it can lead to such social consequences that will practically destroy all the achievements of modernization. Being the core of thoughts, actions, creativity of people, social groups, society as a whole, the conflict of values as a phenomenon of social pathology makes people maneuver, which leads to internal vacillations, to the struggle of both society and the individual with himself, to the constant reproduction of instability and, in in the end, to the emergence of a desire to overcome the state of such a split.

The reason for the split in modern Russian society can be associated, first of all, with the unpreparedness of Russian society for innovation. The formation of a new type of society necessarily requires the development by each member of society of new ideals, behavior patterns, rules of communication, other labor motivation, etc. Not all Russians were up to such a task. This was the reason for the split into those who are capable of innovative behavior and those who cannot master it.

Another reason for the split is social differentiation. The Russians turned out to be unprepared for the fact that the former "equality in poverty" was destroyed and gave way to a division into "rich" and "poor." Social stratification has led to the fact that the previously uniform scale of values for all members of society, illuminated by ideology, no longer seems to be a monolith, and the first positions of numerous “ladders” of social preferences are occupied by unequal values.

The situation in the field of ideology also generates a split situation. After the collapse of the communist ideology that permeated all levels and structures of Soviet society, many group micro-ideologies arose, insufficiently substantiated, internally unbalanced, but thanks to their leaders quite convincing and shared by a part of society. There is a constant clash of some political ideas with others, some social programs with the opposite. To an ordinary person it is quite difficult to understand the nuances of the differences between them.

Another reason contributing to the reproduction of the split is the cultural heterogeneity of the response to modernization. Today, the discrepancy between the social changes taking place in Russian society and the assessment at the cultural level of their long-term significance is quite obvious. These discrepancies are due to the socio-cultural heterogeneity of society, in which today, at the level of the constitution, differences in economic, political, national, and cultural interests are officially recognized. Accordingly, different points of view are expressed on the nature of the current socio-cultural situation in Russia. For example, Russia is understood as a "split society" (A. Akhiezer) or a "crisis society" (N. Lapin), in which a stagnant contradiction between culture and the nature of social relations blocks the mechanisms of social development. According to A. Akhiezer, the brake is a split in the public consciousness, blocking the transition of society to a state of more efficient reproduction and survival. So the authors converge in the diagnosis of society, in determining the limits of social transformations, to which they attribute value restrictions. public consciousness, insufficient prevalence of liberal innovation values.

Following the methodology of sociocultural analysis, understanding and overcoming the split, A. Akhiezer believes, first of all, should be achieved in culture, in the growth of reflection of history, because split is a state of public consciousness that is unable to comprehend the integrity, in this case, the history of Russia.

The conflict of values in Russia also turned out to be connected with the destruction of the traditional scheme of socialization, which was always based on three foundations - family, teacher and social ideals. family like social institution is called upon to play a crucial role in the formation of personal qualities in a child, the foundations of morality, ideas about the norms and rules of behavior. But the family in modern Russia can no longer give children full-fledged socialization, lessons in morality and a healthy life, not only because many families are heavily infected with anomie and "deviant" behavior, but also because even cultured and morally healthy parents have lost clear guidelines regarding values. and standards to be aspired to.

Basically, for the same reasons, there was a strong degradation of the school as a carrier of positive values, an agent of socialization. Transformed in society and the teacher. The nature of his behavior in society and at school has changed. He ceased to combine in himself a teacher and an educator. The teacher has ceased to be a comrade, friend, adviser, he has become either an indifferent contemplative, indifferent to his work, or a cruel tyrant, deliberately using an authoritarian way to control his students. A poor teacher is no longer an authority for many students. Naturally, such a teacher and the values instilled by him met with resistance among adolescents, they were learned in a painful way or not learned at all, which led to conflicts in the "teacher-student" system.

It should also be taken into account that next to state educational institutions, private schools, lyceums, colleges, etc., have also become widespread, which promise higher social statuses and roles in various spheres of society. The process of socialization cannot but take into account this reality of breeding children through various educational systems to opposite social poles. Therefore, in general, socialization in childhood and in school age, i.e. in the most important period of the formation of a person's personality, contains deep contradictions and dysfunctionality, laying the foundations for the deviant behavior of a huge number of people.

The crisis of the family and teachers is accompanied by the crisis of former social ideals. It did not come with the start of market reforms. His influence was felt even before the era of glasnost. In order for the social system to continue to exist for some time, it is required that each generation inherit at least part of certain socio-cultural attitudes adopted by the older generation, otherwise the "connection of times" will break. In other words, in order to overcome the split, it is necessary that in modern Russian society the socio-cultural values and norms shared by the majority of members of society, and first of all, by the younger generation, be reproduced.

The marginalization of the transition period could not but be compensated. Therefore, in the area moral culture significantly increased the role of religion. In spiritual culture, pre-revolutionary works, creations of foreign compatriots, and traditional culture became a source of replenishment of values. The liberal-democratic ideologemes put forward did not correspond to the real economic and social relations, as well as the "crisis of consciousness" intellectual elite deprived of the usual ways of social self-affirmation. In fact, in Russian culture the unified field of moral guidelines was destroyed. Ideas about what is good and bad, what is desirable and undesirable, moral and immoral, fair and unfair, and many others, are extremely fragmented and most often reflect purely group interests. As a result, solidarity, consolidation, unity of purpose, mutual trust, and open dialogue have fallen into deep decline. Everywhere and at all levels, the principle "everyone survives alone" has prevailed. In sociology, such a state of the social system is denoted by the concept of "anomie". Anomie is the disintegration of moral values, the confusion of value orientations, the onset of a value vacuum. Anomie is incompatible with the progressive movement of society.

The country experienced a crisis of national spirit and self-consciousness: the former collapsed; the communist system of values and, not having time to assert itself, its liberal alternative was called into question. Society found itself in a state of anomie, mismatch and loss of value orientations, and psychologically - confusion and depression in the face of the failure of two social experiments - communist and liberalist. Twice interrupted and broken connection of times over the course of one century has put society and the individual in a perplexed position in relation to their past, present and future. Frustration, existential vacuum, loss of the meaning of life have become typical states of mass and individual consciousness. Protagoras said that man is the measure of all things. The world is stable if this measure is solid, the world is shaky if it turns out that this measure is unstable. The loss of value orientations led to the emergence of a marginal "split" personality, thoughts, actions, decisions which were based on aggression, were characterized by disorganization. The reproduction of the "split man" continues today.

The "split man" of modern Russia, who, on the one hand, wants to live in a society that professes traditional values, and at the same time enjoy the achievements modern science and technology, is the main problem in the process of reforming Russian society. This person still doubts the value of the individual and relies on the strength of an archaic, almost tribal "we", on the strength of authority. Existing in a situation of a value split, a fracture of cultures, such a person masters a contradictory culture, forms a tense conflict inner world. Hence, this conflict permeates all levels of Russian society, breaking the emerging positive developments.

The radical economic measures of the 1990s to bring Russia out of the crisis had to correspond to a different system of values compared to the then dominant one, capable of neutralizing anomie and consolidating society.

It is important to note that socio-cultural values could not and should not have been introduced by government decree. However, to believe that they could arise solely by themselves in the fabric of society - in the family, school, church, media, culture, public opinion, etc. - is also erroneous. There should have been a counter movement of power and society, but this did not happen. Moral side Russian reforms was ignored by both the authorities and the leaders of social movements, the creative intelligentsia. In this case, it is appropriate to once again draw attention to the fact that the Russian intelligentsia, always regarded as a conductor of moral consciousness, has not fully fulfilled its historical role. As the humanitarian-politicized elite of the intelligentsia lost its monopoly on the development of value systems, entrepreneurs, bankers put forward their own values, and they selected from the values-symbols those that corresponded to their worldview and interests. In the key areas of ideological discussions of the 1990s, there has been a movement towards the synthesis of liberal-democratic and traditionalist values and attitudes, while radical value orientations are gradually being pushed to the periphery of public consciousness.

At the beginning of the new century, a synthesized system began to prevail in Russian society, including elements of various ideas - from liberal to nationalist. Their coexistence does not reflect the ideological clashes of irreconcilable opponents and not an attempt to synthesize the opposing principles, but rather the incompleteness of the processes of forming new value and political-ideological guidelines in the mass consciousness, in the perception of the Russian authorities and the elite as a whole. The successive modernizations carried out over the course of two centuries failed to establish Western values in Russia - individualism, private property, and the Protestant work ethic. The most active resistance to the reforms was provided by the traditionalist consciousness and its features such as collectivism, corporatism, the desire for equalization, the condemnation of wealth, etc.

Modernization in Russia has a deep specificity, connected with the fact that society has "split", polarized; value diversity turned not only into a conflict of values, but into a clash of civilizational types. The civilizational dualism of Russian society (a split according to civilizational preferences between the modernization elite and the rest of the population) gave rise to contradictions that stopped the progress of modernization.

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