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Modern studies of value orientations of youth. Value orientations of modern youth (3) - Abstract

Modern studies of value orientations of youth. Value orientations of modern youth (3) - Abstract

13.10.2019

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 others. The problem of youth and its role in public life is especially acute in post-perestroika Russia. The time of global reforms, which can be called reforms with a big stretch (I think that reform implies two aspects: directly predetermining the paths of the change being made and forecasting, foreseeing the consequences of this change) that swept Russia unexpectedly and irrevocably, "broke" the system of the former " morality”, essentially turning all moral values upside down. The process of socialization as the transfer to the younger generation of the norms and traditions developed by previous generations was disrupted, because the ideology has changed dramatically, leaving no other choice than the most real struggle for survival. The older generation, whose memory is still fresh in the memory of "the days of bygone days", is difficult to adapt to the current conditions, while maintaining the old system of values; it is even more difficult for the younger generation in this regard, because he does not yet have his own system of values, and if he does, it is conditional ... and in general, values as such are relative for young people, although they are by no means immoral, as is commonly believed.

It can be said that the styles of communication, worldview, and value priorities that are already being formed today are becoming a serious basis for the trends in the development of the social structure of the “post-transitional” Russian society.

Youth has always been scolded - both in the papyri of Ancient Egypt, and in the letters and essays of the ancient Greeks, one can find complaints that “the youth has gone wrong”, that the former purity of morals has been lost, etc., etc. Even today, young people are being reproached from all sides for immorality, for rejecting traditional values for Russians, for mercantilism, and so on. How true are these accusations? As the study shows, they are no more true than the reproaches of the ancient Egyptians.

First of all, we note that the vast majority of young people (70%) have the main goal of life. Only 9.0% of young people do not have it (21.0% did not think about it). To the question posed in an open form, what is this main goal, the dream of life, the answers given in Figure 1 were received.

Table 1. Distribution of the main life goals of young people.

life goals	% of respondents
have a good family
get a good education
get a good job
have your own apartment
make a lot of money
secure a future for children
open your business
live in abundance
buy expensive things

As can be seen, both spiritual and moral and purely pragmatic, material life goals are characteristic of modern Russian youth.

And how do young people assess their ability to really, practically achieve goals in various areas of life? The answers to this already closed question (in comparison with the older generation) are given in Tables 2 and 3.

Table 2. What young people have been striving for, striving for and what they have already achieved in life, %

Areas of Success	Already achieved
Get a good education
Get a prestigious job
Create a strong, happy
Create your own business
Become a rich person
Study favorite thing
Become famous to get people's attention

Table 3

What did the older generation strive for, strive for and what has already been achieved in life, %

Areas of Success	Already achieved	They haven't achieved it yet, but they think they can do it	We would like to, but it is unlikely that we will be able to achieve this	It wasn't in their life plans.
Get a good education
Get a prestigious job
Create a strong, happy family
Create your own business
Become a rich person
Do what you love
Become famous to get people's attention
Visit different countries of the world

It is easy to see that in terms of their life goals, both generations are in many ways similar, with the only difference being that, due to their age, the elders have already achieved a lot, while young people have yet to do so. At the same time, the younger generation values their opportunities much higher than the older generation in terms of creating a strong, happy family, getting a good education and a prestigious job, visiting different countries of the world, starting their own business, etc. What has a greater influence on these differences: less social experience and more pronounced life optimism of young people, or their confidence that in the new socio-economic and political conditions it will be easier for them than their parents to achieve the desired results?

Most likely, there is both. It is important, however, to emphasize that “prosperous” and “unfavorable” young people have significantly different ideas about their achievements and future opportunities. Suffice it to say that among the “prosperous” 11.7% believe that they have already become rich, and another 63.2% believe that they will achieve this. At the same time, among the "unfortunate" the number of those who expect to get rich is only 25.7%, and the majority (52.3%) is sure that they will never be able to become rich, although they want to. The rest (22.0%) believe that they do not need wealth.

But can something prevent young people from realizing their life plans? And in general, is today's youth afraid of anything in their lives? As follows from the data presented in Table 4, most of all young people today are afraid of being left without material means of subsistence, they are afraid of rampant crime, they are afraid of being left without friends, losing their jobs and the dictatorship of power, which can lead to a restriction of their freedom of action.

Table 4

What are Russian youth afraid of today?

Concerns	% of respondents
inability to get an education
be left without a livelihood
crime
problems with getting a job
To lose a job
be without friends
not meet a loved one
fail to start a family
dictatorship of power

Basically, the same fears are characteristic of the older generation. The only thing that attracts attention is the higher vitality that is natural for young people, which allows them to psychologically more easily experience real and possible life difficulties, more often to be in a good mood (see Table 3).

Table 5. What feelings did young people and the older generation most often experience in 1997, %.

Youth		Older generation
	Emotional uplift, feeling of cheerfulness
	Normal vitality, even feelings
	A state of unbalance, a feeling of anxiety
	A state of indifference, a feeling of apathy
	It depends
	Difficult to answer

Turning to the issue of value orientations, to their intergenerational comparison, one should immediately emphasize the revealed continuity of the value systems of the generations of “fathers” and “children”. Although, of course, there are certain differences in them, arising from the nature of the current socio-economic conditions. To confirm this thesis, let us first of all refer to the data in Table 5, which very eloquently reflect the choice of alternative value judgments by representatives of the youth and the older generation.

Table 6

. Value orientations of young people and the older generation, %

Younger generation	Value Orientations	Older generation
	My financial situation in the present and future depends primarily on me
	Little depends on me - it is important what the economic situation will be in the country
	To achieve success in life, one must take risks, this gives a chance
	In life, it is better not to take risks, but gradually, but reliably build your career
	People should achieve material success themselves, and those who do not want this, let them live in poverty - this is fair
	It is necessary to show humanity, those who have materially succeeded should help and take care of those who have not succeeded.
	Only interesting work is worth spending a significant part of life
	The main thing in the work is how much they pay for it
	We must strive to have any income, regardless of how they are received
	A person must have the income that he earned in an honest way
	Freedom is something without which human life loses its meaning
	The main thing in life is material well-being, and freedom is secondary
	Standing out among others and being a bright personality is better than living like everyone else
	To live like everyone else is better than to stand out among others
	The modern world is cruel, in order to survive and succeed, you need to fight for your place in it, or even step over some moral norms
	I would rather not achieve material well-being and make a career, but I will never step over my conscience and moral standards

As you can see, the basic values of youth (fourth and sixth pairs) and the older generation are very close. Both those and others are focused more on interesting work than on earnings. Both those and others for the most part prefer freedom to material well-being. It is no coincidence that the number of young Russians who called goals related to material consumption their dream (to have their own apartment, earn a lot of money, live in prosperity, go on a trip, etc.) is less than those who were focused on the goals of a “non-consumer” plan (have a good family, raise good children, get a good education, etc.).

At the same time, the analysis of a number of instrumental values that answer not so much the question “what is more important in life” as the question “under what conditions and how to realize life goals”, demonstrating a fairly high level of continuity, at the same time shows the main vector changes in the value systems of the generation that grew up in market conditions reforms. First of all, the value of solidarity, the readiness to take care of the poor members of society, should be mentioned here. It would seem that the shift that has taken place in this area is very small, and the number of supporters of solidarity among older ages is only 7% more than among young people. But as a result of this shift, the sign of choice by the younger generation is reversed. And if among the older generation the majority believes that those who have materially succeeded should help and take care of those who have not succeeded, then among the youth the majority is convinced that people should achieve material success themselves.

However, the conviction of young Russians that poverty is the fair lot of those who have not ensured their material well-being is by no means a manifestation of their cruelty or selfishness. Here we are dealing with a phenomenon of a deeper order - the breakdown of the collectivist-paternalistic type of consciousness, originating in the Russian community, which took care of its poorest members. To replace it, the modern youth environment includes a model of individualistic utilitarian consciousness of the Western type. The cornerstone of this type consciousness - a person who "does himself" and, therefore, is himself responsible for the consequences of all your actions. And it is no coincidence that in the first three and seventh pairs of value judgments, which reflect the opposite of the initiative-individualistic and paternalistic-collectivist types of consciousness, the answers of young people were distributed qualitatively differently than the answers of representatives of the older generation.

Certain differences are also revealed among young people themselves. If among “prosperous” young Russians 84.3% were convinced that their financial situation in the present and future depends primarily on themselves, then among the “unfavorable” - only 49.6%. Accordingly, two-thirds of the “prosperous” young Russians were convinced that people should achieve material success themselves, and those who do not want this should live in poverty - and this is fair (see Table 7).

Table 7

Prevalence of initiative and paternalistic ideals among “prosperous” and “unfavorable” Russian youth, %.

In general, the same trend is characteristic of the older generation. 55.6% of “prosperous” and 38.9% of “unfavorable” representatives of the older age groups believe that the well-being of everyone should depend on their own efforts. Of these, 44.4% and 58.2%, respectively, were supporters of the idea that the financially successful should take care of the rest. The given data allow us to say that the individualistic and paternalistic orientations that exist among the youth (as well as among the older generation) have acquired a relatively complete form among young people. This was reflected in the growth of individualistic sentiments and the fall in the prevalence of paternalistic expectations. “Prosperous” young Russians are even less inclined to help the poor than their “fathers”, but “unfavorable” young people are less likely to expect help from successful fellow citizens than their parents.

Finally, as the above data show, in the group of moral values (fifth and eighth pairs), young Russians demonstrated a certain continuity with the older generation, although the shifts that have taken place in this area still cannot but alert. Thus, the majority of young Russians are convinced that it is better not to achieve material well-being and not make a career than to step over their conscience and morality for this. But still 43.8% of them, i.e. almost half are ready to fight for their place in life and cross over moral norms for the sake of their well-being. Among the older generation, this ratio was 75.5% and 23.8%, respectively.

However, these discrepancies reflect differences in the goals of young people and the older generation rather than a real readiness for young people to violate the norms of morality, and even more so - rights. The conviction that one can have only “honest” incomes, and not any, has already divided, for example, two-thirds of young Russians. At the same time, the fact that every third representative of the youth is convinced that any income is good, regardless of how they are received, is a very alarming fact. For the older generation, this figure is half as much - 17.6%.

The legal nihilism of young people also attracts attention, however, it is practically identical to the legal nihilism of the older generation. Suffice it to say that only every tenth representative of the youth and every seventh representative of the older generation are ready to unconditionally obey the requirements of the law. The bulk of both those and others are ready to do this only on one condition - that the law is the same for everyone, and the authorities will follow the norms of the law in the same way as all other citizens.

The only thing that inspires optimism in the answers to the question about the attitude to the law is the revealed relatively small part (about a third) of those who in their behavior tend to focus not so much on the law as on their understanding of justice. This allows us to hope that the construction of a rule of law state, which is based on the norms of the law, has certain prospects in Russia.

An important aspect of this study was also an attempt to consider not only the declared positions, but also the real forms of negative behavior of young people. In general, the survey showed (see Table 6) that the proportion of those in whose social experience such behavior took place is quite significant, but still less than one might assume, judging by the most popular newspaper clichés. Quite widespread among young people are smoking, drinking hard liquor, engaging in premarital sex.

Table 8

Prevalence among young people of various forms of negative behavior, %

Did you have to…	Often	Rare, only tried	They didn’t do it themselves, but they don’t blame others for it.	Didn't have to, are opponents of such actions	Didn't want to answer the question

Drink strong drinks
Deliberately deceiving someone to achieve your goals
use drugs
give bribes
Avoid taxes
Have sex before marriage
Use sexual relations to achieve selfish goals
Have sexual relations with a person of the same gender

For other forms of negative behavior, the figures are noticeably lower. At the same time, the high percentage of those who refused to define their position on them suggests that the actual figures characterizing their prevalence among young people may be somewhat higher.

Who is the first to fall into groups with negative behavior? Of course, there are many factors at work here at the same time, which are largely related to the individual characteristics of young people, and yet some general patterns can be distinguished. To do this, it is necessary, first of all, to separate the forms of behavior included in the study into deviant economic behavior (bribes, tax evasion) and everyday deviant behavior (drugs, homosexuality, sex for selfish purposes).

Economic forms of deviation are typical mainly for men of the older age group of young people (8.4% of young people under the age of 20 years old, and 15.0% of those aged 24-26 years old, evaded taxes; every fourth Russian over 24 years old and every sixth Russian aged up to 20 years old). Employees of private enterprises paid bribes twice as often as employees of state enterprises. An important factor in economic deviation was also the professional activity of young people: young entrepreneurs evaded taxes and paid bribes three times more often than, for example, the humanitarian intelligentsia, who have the lowest level of these forms of deviation. In terms of significance, the professional affiliation factor was comparable only with vertical mobility during the reforms (but not with the level of material well-being, which practically did not matter!). Among those who have won during the reforms, economic deviation is twice as common as among those who consider themselves losers.

As for everyday deviation, here the picture is rather motley. Sexual relations for selfish purposes are more likely to be used by young people whose parents have not achieved success in life (12.6% against 8.1% of those whose father has achieved success in life); rural residents, workers and service sector workers (12.6%, 10.2% and 10.0% respectively), who won during the reforms (11.8% with 6.9% among the losers). Gender, age, financial situation and education (except for the lack of even a secondary education) did not matter.

A.A. Argunov

FEATURES OF THE VALUE ORIENTATION OF RUSSIAN YOUTH

The article analyzes the value orientations of modern Russian youth, largely due to the transitional state of our society, the crisis of the socio-economic and spiritual foundations of people's life.

Key words: youth, youth culture, values, society, socialization, social adaptation, transformation of society.

The value system of society in all its complexity and multidimensionality has become the object of close attention from social philosophy and the social sciences and humanities, focusing in itself many acute problems of our time. A special place among these problems is occupied by the problems of value orientations of modern Russian youth, which is largely due to the transitional state of our society, the uncertainty at this stage of its value system, the crisis of the socio-economic and spiritual foundations of people's lives.

Consideration of this problem, in our opinion, it is advisable to start with the formation of the "philosophy of values". The theory of value as an independent philosophical discipline arose in the middle of the 20th century. The development of a "philosophy of value" could not but be stimulated by the reassessment of values that took place in this century. As rightly noted by L.N. Stolovich, the concept of value was interpreted in different ways in various philosophical systems, which was due to the extraordinary complexity and multidimensionality of the very process of value attitude1.

However, such pluralism in the approaches of various philosophical systems to understanding and solving the problem of value should not be considered a disorderly and unsystematic phenomenon and should not be perceived in an exclusively negative way. Every philosophically significant approach focuses its attention

on a certain aspect of value relations. Moreover, it is precisely this multivariance of points of view that gives freedom of choice and allows one to dwell on one or another interpretation of value that most adequately meets the goals and objectives of a particular study.

In this context, we are interested in interpretations of value as a socio-cultural reality, carried out from different methodological positions. In a similar vein, they developed an understanding of the value of A.F. Losev, Ya. Mukarzhovsky, G.G. Shpet, M.M. Bakhtin and others.

Man in the process of his activity creates a new socio-cultural world between himself and nature. Thus, he transforms himself from a natural being into a sociocultural being. Ya. Mukarzhovsky argued that the process of formation of aesthetic value always took place in live contact with the dynamics of social relations, since it was predetermined by it and at the same time influenced it2. Thus, the society itself creates these or those values and itself necessarily obeys them for its effective functioning.

However, when fundamental changes take place in a society due to a radical transformation of its social structure, deep political, ideological, economic, cultural reforms, the system of values very often does not stand the test. At best, it undergoes changes, and at worst, it simply collapses. Some institutions are displaced by others, in place of traditional institutional mechanisms, others arise - modern ones, characterized by cultural pluralism, focused on different, often conflicting meanings and meanings. As rightly noted by T.I. Yako-Vuk, a new axiological reality is affirmed thanks to the fragments of the old infrastructure, the past mentality, the processes of social disorganization that continue to function as a transitional stage in the testing of innovative socio-cultural samples. Therefore, the main distinguishing characteristic of this reality is uncertainty3.

Radical changes in the life of Russian society have caused serious changes in the mass and individual consciousness of the population in general and young people in particular. Due to denationalization and the creation of market mechanisms in the development of the economy based on multi-structural forms of ownership, commercial

the socialization of the public sector of the economy, the growing processes of globalization, two opposite trends are being formed. On the one hand, the old norms, ideals and values are destroyed, on the other hand, the mechanism of inhibition is triggered, the stereotypes of consciousness make themselves felt. Young people enter the social space that was organized independently of them, which violates the natural connection and continuity of generations.

History shows that the future of society largely depends on the position and social well-being of young people. Due to the peculiarities of its mentality, it is the most susceptible to changes in the socio-demographic group, it is easier to adapt to qualitatively new social conditions, and therefore is considered the leader of socio-cultural changes. That is why the study of the processes taking place in the youth environment is a strategically important task of our society.

In Russian philosophy, interest in youth issues in the value aspect arose at the beginning of the 20th century. and is associated with the name of P. Sorokin. In his work “The Crisis of the Modern Family”, he highlights the problem of breaking traditional family ties that provide the functions of youth socialization and transmission of sociocultural experience4. This gap leads to the destruction of traditional values and moral norms, or rather to their strict localization in the older age group, and leads to the limitation of their sphere of influence within the youth environment.

Since the mid 90s. 20th century the problem of socio-philosophical understanding of the value orientations of young people is becoming central to Russian juvenile science. Regularly conducted research related to the value system of the life of today's youth.

Of particular interest in this regard is the study conducted under the supervision of N.I. Lapin by the Center for the Study of Socio-Cultural Changes at the Institute of Philosophy of the Russian Academy of Sciences in 2002. Based on a representative sample, a survey "Our values and interests today" was carried out. N.I. Lapin used a hierarchical model of basic values, in which the upper, most stable layer is made up of terminal values, or goal values, and below are instrumental values, or means values. In terminal values N.I. Lapin saw, first of all, the desired social relations, and in the instrumental - the qualities of the subjects necessary for the realization of the desired relations.

As a result of their research, the team of N.I. Lapina came to the conclusion that there is a general trend towards liberalization of the structure of basic values. At the same time, a greater stability of terminal values was revealed in comparison with instrumental ones. This suggests that, in response to the need to adapt to the dramatically changed conditions of life, the liberalization of the Russian value space began with a change in value-means, or the practical qualities of individuals, i.e., from instrumental values.

Thus, in modern Russian society, a significant discrepancy has arisen between the sociocultural meanings of the main types of basic values. The most influential terminal values remain traditional, while instrumental values that have rapidly increased their influence become liberal.

Such a value divergence supports the earlier anomie in society. And in the short term, as N.I. Lapin, its consequences depend on whether the divergence takes hold in the form of a stable opposition of traditional terminal values to liberal instrumental ones, or whether it acquires the character of a dialogue promising a more complex structure in the future5. Depending on this, certain value orientations of Russian youth will be formed.

Some of them can be discussed today, based on the results of research conducted by the Research Center of the Institute of Youth of the Russian Federation. They largely echo the conclusions of N.I. Lapin. Priority for today's youth are money and the opportunity to earn money, and, accordingly, to get an education and build a career. A young person strives to create a good family, have good children (79%), be financially well off (77%), healthy and physically strong (50%), professional in his field (47%), free and independent (33%).

The individualization of the consciousness of young people, the orientation towards the priority of private life, reliance on one's own strength and the help of the closest environment, and not on society and the state, are clearly traced.

At the same time, according to O. Martyanova, at first glance it may seem that Russia is currently experiencing a revolution in value consciousness: laws and market priorities are winning, and young people, not supporting national cultural values, follow Western patterns of behavior. But these external

The signs of the value reorientation of the younger generation affect only secondary, not primary values6.

Nevertheless, many researchers are not inclined to share this approach. For example, according to E. Omelchenko, the transition to the market entails the development of instrumental, market relations between people, personal relationships are increasingly being replaced by business ones. Taken together, the importance of material resources in the formation of interpersonal relationships increased four times, while the importance of moral qualities decreased seven times. Thus, in the minds of today's youth, the material factors of life tend to prevail over the moral and ideological ones7.

Nevertheless, studying today's youth, one should not draw hasty conclusions, engage in moralizing, and even more so evaluate it in terms of "bad" or "good". For a clearer vision of the picture and a deeper understanding of the processes taking place in the youth environment, let us analyze the socio-cultural atmosphere in which young people are socialized.

Transformations in the socio-cultural sphere of Russian society are associated with the formation of a system of market relations. Social changes in the context of the instability of the social system, caused by the need to adapt to rapidly changing social conditions, led to the reform of many areas of public life. When discussing the state of affairs in modern Russia, the most common formula, as rightly noted by N.N. Volkov, became the phrase: “Russian society is in crisis”8.

Many researchers agree that, to a large extent, the crisis in Russia is nothing more than a dead end in the evolution of its morality. Describing the situation in the country, N.E. Pokrovsky writes: “In fact, a single field of moral guidelines has been destroyed in our society. Ideas about what is good and bad, moral and immoral, fair and unfair are extremely fragmented and most often reflect purely group interests”9.

The crisis of Russian society is the disintegration of a certain way of life and thinking. Therefore, the worldview crisis associated with the crisis of the value system is especially acute. Spiritual loss, on the one hand, and an active search for a new system of values, on the other, characterize the current socio-cultural situation in Russia. The presented picture is the background in the context of which the orientation and reorientation of the value orientations of young people takes place.

Changes in the value orientations of young people are associated with an essentially objective process of the evolution of social relations. And it is not the process of transformation itself that causes anxiety, but how it occurs, what direction it has.

Modern youth socialized during the period of the collapse of the social system, when the trust in the former social institutions and in many respects in societal values was undermined. The new generation was practically freed from the assimilation of traditional values and social norms, freed from respect for authority and social institutions, from mastering the past experience of older generations. Such “freedom”, as rightly noted by K. Muzdybaev, could not but lead to a weakening of normativity and law-abidingness among the younger generation10.

The development of young people's qualities important for the market, which are being established in Russia with a certain degree of success, is adjacent to confusion - a lack of understanding of what is happening, a growing distrust of the authorities. The total crisis has created a situation of deep worldview disorientation among the youth, and one should not hope that the situation will resolve itself. The hierarchy of values and systems of meanings are no longer common to all young people. The destruction of normativity is manifested in the disintegration of cultural and ethical social norms as generally accepted rules of behavior. According to M.Yu. Lokov, over the past decades, there has been a latent erosion of the norms and patterns of behavior of young people, which deformed the existing mechanism of intergenerational transmission of traditional values11.

Under the current conditions, a young person increasingly carries out his life as an autonomous subject, making an independent choice among the abundance of available goods and information, among the many values and lifestyles offered. However, the urgent need for self-determination, which objectively compels young people to independently search for new significant models, in the absence of stable value and moral imperatives, increases the mosaic and fragmentation of both social experience and the consciousness of young people, contributes to the emergence of conflicting value worlds among them.

The socialization of modern young people was already carried out in the conditions of a value-mixed postmodern culture. And as a result, a young man, being unable to clearly fix his position in relation to the

existing axiological systems, is not able to form a model of self-identification.

According to many researchers, a person socialized in postmodern culture is not only deprived of any moral guidelines, but also unable to identify his personality with certain value systems, i.e., to recognize himself as himself. Thus, the lack of clearly understood value priorities leads to the fact that a young person can morally choose any behavioral strategy, but has no value bases in order to make a choice in favor of any one of the equally possible ones.

Those who accuse modern youth of immorality and lack of spirituality overlook a very important detail: the youth that we have today is wholly and completely a product of modern culture. As a result of the crisis processes taking place in modern society and, in particular, in the cultural sphere, we quite naturally get a “crisis” youth with a deformed value consciousness and an unstable value system as a whole. Society itself generates young people with a vague, and sometimes completely situational axiological system.

However, it would be unlawful to fully justify the current behavior of young people and remove from them the responsibility for choosing one or another life strategy. The problem of the formation of youth value orientations is nothing more than a specific process of its socialization, which is an integral result of the interaction of two integral systems: on the one hand, society that affects the individual, on the other, the individual, actively and selectively assimilating the previous experience of society, norms, values and traditions. At the same time, not everything is as simple and transparent regarding freedom of choice as it might seem at first glance. In this context, I would like to draw attention to two aspects.

First, speaking about the freedom of choice of young people, it should be noted that their freedom is very conditional. They are free only within the cultural space in which they are located, they choose only from those life scenarios and behavior patterns that a given culture in a given society offers them. But if this provision is applicable to almost any society, then the second aspect concerns exclusively modern postmodern society. Postmodern culture, offering at the same time many different behaviors and styles

life, disarms young people and plunges them into a state of confusion. In view of the absence of any hierarchy of values, young people become “helpless” in the face of an abundance of alternative possibilities for life strategies. Giving young people freedom of choice, society did not give them the value bases that would allow them to give preference to one or another life scenario, did not teach them, did not suggest how to make such an important choice in their life.

The crisis of spirituality in modern Russia, which is so much talked about, takes the form of an identity crisis, when adherence to one's own national ideals conflicts with the need to modernize society.

This state of affairs is exacerbated by the accelerating process of globalization. Under the influence of globalization processes, the intensification of which caused the depreciation of local cultures and a shift to transcultural forms of spiritual life, young people are reorienting from the values of traditional culture to examples of modern youth subculture based on the Western system of values. Against the background of the continuing decline in the cultural level of the population as a whole, the cultural disunity of the nations and nationalities inhabiting Russia, new generations of Russians have grown up, oriented towards Western cultural values and way of life, who do not adequately know and underestimate the richness of the history and culture of their native country12.

Globalization is most clearly manifested in the unification of all aspects of society, especially value characteristics, according to the Western (primarily American) model, denoted by the term "Westernization". One of the most negative features of this process is the limitation of the possibility of manifestation of individuality both in autonomous social formations (nationalities, nations, etc.) and in a single individual. The modern evaluation system in the Western world characterizes a person in accordance with his success in the implementation of social functions, which are clearly expressed in the level of income. As a result, modern man spends most of his energy, time and money in pursuit of some ideal social status imposed from outside by means of the mass media.

All this has a depressing effect on young people, and the need for self-realization turns out to be one of the most urgent for them. And the more society strives for external uniformity and rationality, the more clearly this

the subconscious need and the more dangerous and antisocial character acquire the forms of its expression. Outwardly striving for general well-being, the global society is increasingly torn apart by internal contradictions. The paradox of this society is that, relying on reason, it simultaneously strives both for unification and unification, and for destruction and diversity13.

However, it is impossible to adjust the whole world to uniform standards - the standards of the West, it is impossible overnight to cross out the history and culture of millions of people who do not belong to Western civilization, to abandon the traditions and customs that have evolved over the centuries, and form a single unified cultural space. It is in such conditions of globalization that the axiological orientation of modern young people is formed, characterized by internal contradictions due to the interweaving of traditional mental structures with new global socio-cultural patterns and lifestyles.

And yet it would be wrong and very one-sided to describe the process of globalization exclusively in black colors. Globalization is possible, moreover, necessary and useful, but with the condition of changing the initially declared paradigm. It is necessary to strive not for unification and washing out of the unique national features of different peoples, but for the development of common human values, with which national traditions would not conflict, but would organically supplement them, making together a single cultural space.

And in this context, I would like to turn to the developments of L.N. Stolovich. He begins his consideration of the value system by posing a fundamentally important question: “Is the existence of universal human values compatible with the national-ethnic, social-class, religious-confessional fragmentation of human society? Can we talk about universal human values at all if people belonging to different socially and historically established communities invest different content in the value concepts of “honor”, “duty”, “good”, etc.?”14. And he answers his own question with the words of Aristotle, which perfectly express this thought: “There is something just and unjust by nature, common to all, recognized as such by all peoples, even if there is no connection between them and no agreement regarding this”15.

Universal human values are interconnected with national, individual, collective and group values.

They are expressed through these local values. Universal human values and local values complement each other dialectically.

Thus, the change in the paradigm of globalization should consist in moving its vector from a focus on the development of mankind by increasing its well-being within the framework of scientific and technological progress to a new priority, expressed in the creation of a global society that maximizes the manifestation of unique personality traits, the interpenetration and mutual enrichment of various cultures and development of common human values.

Summing up, we can say that each new era in its natural-historical development begins with a reassessment of the past, its spiritual values. This is a natural process of the evolution of social relations and the development of society as a whole. Generations change, and value systems change accordingly. Each subsequent generation brings something new to the axiological system. The value orientation of Russian youth is taking place today in special historical conditions. And in this regard, we should think about the following: how is the transformation of the value orientations of young people, what trends begin to prevail, how and to what extent can this be influenced?

The dominant trends in changing the spiritual life of young people in the context of a transforming society and the destabilization of the mechanism of socio-cultural regulation of the spiritual life of young people are: 1) differentiation and individualization of the consciousness of young people; 2) rationalization of value-normative consciousness, manifested in pragmatization, reorientation of spiritual values from non-material to material, from terminal to instrumental; 3) deetization of consciousness, understood as a process of corrosion of the moral foundations of self-regulation in the youth environment; 4) a departure from the acceptance of the values of obligation in favor of the liberal values of self-development and pleasure in self-realization strategies16.

In many ways, this is facilitated by the growing globalization processes and features of modern postmodern culture, which cause young people to feel a sense of uncertainty, which has a dual effect on the mechanisms of sociocultural regulation, since it contributes not only to deformation, but also to the reorientation of spiritual values, in accordance with which at present there is a slowdown, "freezing" of the process of degradation of spiritual life with subsequent

a general restructuring of the value-normative order in society. Therefore, it is not so much about the disintegration of spiritual values and the lack of spirituality of young people, but about plurality and the revival of the spiritual life of young people on other grounds17.

Thus, there is a difficult transition from one value to another, the formation of synthetic value-normative systems that combine the old socio-cultural patterns and new emerging values.

Notes

1 Stolovich L.N. About universal values // Questions of Philosophy.

2004. No. 7. P. 87

2 Mukarzhovsky Ya. Studies in aesthetics and theory of art. M., 1994. S. 93.

3 Yakovuk T.I. Uncertainty factor in the socio-cultural regulation of the spiritual life of youth: Abstract of the thesis. dis. ... Dr. Soc. Sciences. M., 2006. S. 3.

4 Sorokin P.A. Selected works. M., 1994. S. 115.

5 Lapin N.I. How do Russian citizens feel, what do Russian citizens aspire to/According to the results of monitoring “Our values and interests today” // Sociological research. 2003. No. 6. P. 30.

6 Martyanova O. Social values of modern Russian youth [Electronic resource] // Newspaper "Petrozavodsk University" - Electron. data. - Petrozavodsk, 1995-2008. - Access mode: http://www.petrsu.rU/Structure/NewsPaper/2002/0524/5.htm, free. -Title From the screen. - The data correspond to 26.04.08.

7 Omelchenko E. Russian youth at the turn of the century // Bulletin of Moscow State University. Series 8: "History". 2005. No. 3. P. 90.

8 Volkova N.N. Formation of value orientations of youth in the context of the socio-cultural crisis // Domestic Journal of Social Work.

2005. No. 1. S. 20.

9 Pokrovsky N.E. Transit of Russian valuables; unrealized alternative, anomie, globalization // Traditional and new values: politics, society, culture. M., 2001. S. 51.

10 Muzdybaev K. Life strategies of modern youth // Journal of Sociology and Social Anthropology. 2004. No. 1. P. 187

11 Lokova M.Yu. Structural transformation of the value orientations of young people in the modernizing Russian society: Abstract of the thesis. dis. ... cand. philosophy Sciences. M., 2007. S. 4.

12 Education of youth by means of culture and art. M., 2006. S. 4.

13 Zubarev A. The problem of personal self-realization in a globalizing society and the prospects for post-technogenic worldview reformation

[Electronic resource] // Website of the youth patriotic movement of the alter-globalization movement "VAL" - Electron. data. - M., 2008. - Access mode: bpi://wsh%^a1-t1b.ga^Mech.pbp?op1yup=com_con1ep1&task=view&id=115&Itemid=1, free. - Zagl. from the screen. - The data correspond to 26.04.08.

14 Stolovich L.N. About universal values // Questions of Philosophy. 2004. No. 7. P. 93.

15 Ibid. S. 94.

16 Yakovuk T.I. Uncertainty factor ... S. 24.

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 were 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 being transformed, 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 master and create 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 relations, 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 man 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 the individual 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 personality 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 a person's 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 a person's value orientations; 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 even 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 - the centuries-old paradigm of the 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. Alekseev and others, at the present time, there are many classification models in which the value orientations of the individual are structured according to the subject or content of the objects they are aimed at: 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. Summarizing 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 options for 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 personal value orientations 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 orientation youth sociological

The study of value orientations is relatively recent. The richest and most methodically substantiated area of research on value ideas can be considered research conducted in the late 60s - 70s in the USA by Rokeach, as well as in other countries based on the method of direct ranking of values developed by him. In the 80s, S. Schwartz and W. Bilsky attempted to create a more differentiated and justified classification of values than Rokeach's and developed their own diagnostic technique.

In our country, shortly before the publication of Rokeach's main monographs on the problem of values, a research group was created to study value orientations. Rokeach's technique already in the 70s. adapted by A. Goshtautas, A. A. Semenov and V. A. Yadov at ISEP USSR Academy of Sciences. In the process of adaptation, the list of terminal values was significantly changed - partly for cultural, partly for political reasons. The popularity of this technique was also facilitated by the fact that the study by G. I. Saganenko, who compared various standardized methods for studying values, showed that in terms of reliability and stability, direct ranking of lists surpasses all options for evaluative scaling of each of the values and is second only to the pairwise comparison method, which is technically acceptable. only for very small lists of values. In another methodological study, tangible shortcomings of "closed" lists were revealed (there is a large proportion of random answers prompted by the list and not expressing the respondents' own values). However, the use of "open" questions has no less disadvantages: the answers relate to personal values (love), abstract (the world), and material needs (an apartment). In addition, the influence of such situational factors as, for example, the gender of the interviewer is much stronger here. Thus, although the direct ranking method is methodologically imperfect, it is not inferior to other methods that are actually used in the study of value representations. The dispositional concept of the personality of V. A. Yadov, in which the concept of value orientations occupied one of the central places, also became famous.

The study of value orientations in Russia has been carried out since the mid-1960s, when the theoretical works of the psychologist B. G. Ananiev, sociologists A. G. Zdravomyslov, V.A. Yadov, as well as empirical studies, the largest of which was a sociological and socio-psychological study of the value orientations of workers (including young people), carried out by Leningrad scientists under the leadership of V. A. Yadov in the early 1970s. In Soviet times, the study of the value orientations of young people was largely aimed at identifying their compliance with the communist ideal, the socialist way of life. During the period of perestroika (1985-1991), the field of problems expanded noticeably due to studies of informal youth associations. Finally, in the last 15 years, the value orientations of Russian youth have been studied by a considerable number of individual scientists and research teams. The situation of a change in the social system and a "rethinking of values" on the scale of the whole country prompted scientists to comprehend the transformations of the value orientations of Russians. Of great scientific importance is a major study of the dynamics of the value orientations of Russians, conducted under the direction of N. I. Lapin.

Many sociological surveys of the last 15 years in their conclusions record a general value-normative crisis among Russian youth, which has the character of a reassessment of the cultural, ethical and spiritual values of previous generations. The data obtained are often interpreted as a violation of continuity and the transfer of sociocultural experience from the older generation to the next. These conclusions reflected the timelessness of the first years after the collapse of the USSR. In the youth policy of this time, there is also a noticeable movement from strict regulation to support for the free self-determination of a young person, and, ultimately, his self-reliance. Youth and youth policy were on the periphery of state interests. Russia of the "Yeltsin" period was simply not ready to deal with many new economic, political and social challenges, and the youth was left to its own devices.

The events of the last twenty years in Russia have led to the fact that most young people lack any more or less clear picture of the world, a system of values, norms and attitudes, obvious contradictions in their minds. Therefore, the urgent need is the formation of a system of education and socialization of youth.

This problem is of particular importance in the context of the socio-economic, spiritual and cultural transformation of Russian society that is taking place at the moment.

Due to the special susceptibility and high social mobility of young people, the emergence of new value orientations and the change in the old ones affected this transitional social group to a greater extent than other strata of society. Of particular importance here are the processes that capture the value consciousness of young people, because they represent the near future of these societies.

Therefore, attention should be paid to the development of the value orientations of working youth. After all, it is she who, one might say, creates our future with her own hands. Who is the "working youth"?

According to V.A. Lukov, youth is a social group "which is made up of people who master and appropriate social subjectivity, have the social status of young and are young by self-identification, and also share the thesauri common in this social group, expressing and reflecting their symbolic and objective world" . The definition is quite clear and fully fits the definition of "working youth" From ordinary youth, working youth differs in the functions performed in society and the age category. If young people are classified as young people from 14 to 30 years old, then working youth include people over 18 years old.

If we talk about urban working youth, then in urban society it performs the following functions. First of all, it is an innovative feature. Young workers are able to transform the socio-cultural space of the city through a special lifestyle and the production of material goods. Further, it is a constructive and creative function: young workers not only produce high-quality material products, but also form new forms of human existence in the labor sphere. Then there is the economic function: the working youth continues to be the largest economic group. Another function is the function of a cultural conductor.

Finally, working youth, as part of the urban youth, maintains the socio-cultural space of the city in a constant tone, sets the vectors for its cultural and social development.

Based on the above, we define the above social group. Working youth is an economically active subgroup of the youth community, whose social role is mainly associated with material production at a particular enterprise, which determines its socio-economic and socio-psychological position in the urban space. Social values change from generation to generation. With the processes of changing society, the values of young people also change. Being the driving force of development, youth is very sensitive to the slightest changes in the state of society. The value orientations of young people express their attitude to reality, to what is happening in society and the world.

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".

From the point of view of the "Soviet youth", the most important values in life were: 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; least of all was a quiet life, glory subordinated to one's own interests. Consequently, the center of the entire system of values, the way of self-affirmation, the improvement of each person was socially useful work.

The destruction of labor motivation began in the period of the so-called "stagnation". It continued in the era of Gorbachev's perestroika with its half-hearted reforms that deprived young people of any guidelines in the results of labor. And the final devaluation of the norms of work ethics have undergone thanks to the efforts of modern reformers. The value of labor in the early 90s. 20th century decreased significantly and, despite its increase in the second half of the 90s, the gap between other values and labor at the enterprise has not decreased. Among the Moscow workers, labor occupied the third place in the system of values, moreover, 3/4 of those surveyed at private and about 2/3 at collective enterprises did not include labor at all in their system of life values. In the hierarchy of values of everyday life among the workers of Pskov and Bryansk, work at the enterprise also occupied the third place. Among young Moscow workers, regardless of the type of enterprise and gender differences, labor at the enterprise occupied one of the last places in the structure of value orientations, 88.6% of those surveyed at collective and 84.5% at private enterprises did not mark it as a significant value at all.

The motivation of workers in the 90s of the XX century has undergone certain changes. Among the main trends: the hypertrophied growth of the motive for earning, the growth of the material claims of the workers. For example, seamstresses at a private enterprise in 1993 believed that they should be paid 3-4 times more, and in 1996 - twice as much as they received. Moscow workers would like to receive a salary three times higher than they had, 2/3 of the respondents assessed their financial situation as below average. In 2000, only every third respondent was satisfied with the amount of wages, even at a joint-stock company, 1 out of 4 respondents thought that he was getting as much as he deserved. It should be noted that the earning motive cannot be meaningful in real production behavior, since the level of its saturation always remains low.

The behavioral motivation of a modern young worker is largely determined by the motives for choosing a profession, which, in turn, are specifically related to the social orientations of young people. Applied studies of domestic sociologists have shown that the most homogeneous in composition is the core of the motives of young people who have chosen the profession of workers in industrial transport enterprises. This group of boys and girls clearly reveals the direction of the value orientations of the personality: the totality of introverted motives is more pronounced ("the ability to improve oneself") - by 12%, "to have a lot of free time" - by 11%, "the desire to do what you love" - by 10% and “the desire to see the results of one’s work” - by 7%), and the combination of extraverted motives is weaker (“the ability to communicate with people” - by 25%, “the desire to achieve a high position in society” - by 24%, “the desire to advance in the service "- by 16%, "to be useful to society" - by 15%) than all respondents.

The peak of the decline in the indicators of professional self-determination of young people in material production fell on 1997. And only in 1999 did a positive trend of their growth become apparent. Compared with the previous period, in 1999 the value of work as a way of self-affirmation of young people increased (42% in 1997 and 46% in 1999) and the instrumental attitude towards it somewhat weakened. Skill and professionalism as factors of personal self-determination in material production moved from 6th place to first, hard work from 9th to 5th place. But honesty and integrity moved from 5th place to 8th, and money from 9th to 3rd place. That is, there has been a clear trend towards the convergence of the labor orientations of Russian youth with modern ones, characteristic of market relations, albeit with domestic specifics.

However, the noted positive processes are taking place against the background of the ongoing destruction of moral and ethical standards in work and the legal consciousness of young people. This expands the space for the reproduction of irrational consciousness. For one part of the youth, this manifests itself in an unwillingness to work, even if the need forces them: it is better to do nothing than to work for a penny. The other one is unwilling to acquire knowledge and qualifications even after entering an educational institution: it is better to buy a diploma than to "dry your brains". The third - in the unwillingness to deny yourself momentary pleasures, doing business: it is better to squander money than to invest in business. Such a consciousness is reflected both in the goals of labor and in the choice of means to achieve them, which often have nothing to do with the civilized market. At the same time, every fourth person has a different, non-work related orientation. Among them, 14.3% would definitely start working if they were financially secure, and 9.4% were not firmly determined in their choice. This type of orientation is fairly evenly represented in the distribution of young people by age, sex, financial situation, and type of settlement. From this we can conclude that there is a fairly representative socio-cultural group of young people for whom work is not a way of life self-determination.

In recent years, the mass media have had a great influence on the process of socialization of Russian youth. Modern society has transformed from a "frozen" society into a dynamically developing society characterized by variability, dynamism and mobility. At the same time, the culture of the new Russia is being formed in a complex socio-economic and political situation, which contributes not only to the successful inclusion of young people in the modern information society, but also makes their communication problematic.

A significant contribution to the study of the value orientations of young people was made by the works of such well-known Russian sociologists as V. A. Yadov, V. G. Lisovsky, M. Kh. Titma, S. I. Grigoriev, V. G. Nemirovskii and many others. Experts point out that the current situation in society puts young people in very difficult conditions. This is especially true of the economic sphere, employment. So, if earlier the system of distribution of graduates of educational institutions guaranteed them employment in their specialty, now there is practically no distribution after graduation. This puts young specialists in a system of fierce competition with people with work experience. In addition, in recent years, employers' requirements have come to the fore not only to the level of knowledge and skills, but also to the personal characteristics of the graduate. This state of affairs causes an increased interest among sociologists in the problem of value orientations of today's youth.

When writing this work, the textbook “Sociology” by S. S. Frolov, the collection “Value Orientations of Modern Youth” (compiled by V. P. Vdovichenko), articles by V. E. Semyonov from the journal “Sociological Research”, Internet source - the free encyclopedia "Wikipedia".

Practical significance. This work may be of interest to both students and teachers. Students can use these studies in preparation for classes in social studies, culture, etc. For teachers, these studies can help to understand the aspirations and interests of young people, those students who come to their lesson, and then adjust their pedagogical efforts aimed at shaping the personality of the student .

1. 1. Definition of the concept of “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 personality, 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 traits as integrity, reliability, loyalty to certain principles and ideals, the ability to make strong-willed efforts in the name of these ideals and values, and an active life position; the inconsistency of value orientations gives rise to inconsistency in behavior; underdevelopment of value orientations is a sign of infantilism, the dominance of external stimuli in the internal structure of the personality.

In social psychology, the concept of "value orientations" is used in two meanings:

← “ideological, political, moral, aesthetic and other grounds for the subject's assessment of reality and orientation in it;

← a way of differentiating objects according to their importance. ”

Value orientations “are formed during the assimilation of social experience and are found in goals, ideals, beliefs, interests, and other manifestations of personality”

In a newer interpretation:

“Value orientations are, first of all, preferences or rejections of certain meanings as life-organizing principles and (un)readiness to behave in accordance with them. Value orientations, therefore, set a general direction for the interests and aspirations of the individual; a hierarchy of individual preferences and patterns; targeted and motivational programs; level of claims and prestige preferences; notions of due and selection mechanisms according to the criteria of significance; a measure of readiness and determination (through volitional components) through the implementation of one’s own “project” of life”.

The interpretation of the concept of “value orientations” is multi-meaning, it is a capacious and important concept for life. It is no coincidence that the compiler offers its definition from several sources: perhaps someone else in the fund has others, look at encyclopedias, reference books and dictionaries, maybe it will be important for you to compare and see what has appeared in the definition, what has changed in it time.

Thus, based on various interpretations of the concept of "value orientations", we will take the definition from the Internet dictionary "Social Psychology" as the main definition:

Value orientations - a reflection in the mind of a person of the values recognized by him as strategic life goals and general worldview guidelines (18(.

1. 2. Questioning as a method of sociological research

To identify the most significant value orientations of today's youth, most researchers use the questionnaire method.

With the correct conduct of the survey, the data obtained make it possible to identify the individual psychological characteristics of the individual: inclinations, interests, tastes, attitudes towards life facts and phenomena, other people, and oneself. The essence of this method lies in the fact that the researcher asks the subject pre-prepared and carefully thought out questions, to which he answers.

The questionnaire is a list of questions that are given to the studied persons for a written response. The advantage of this method is that it makes it possible to obtain mass material relatively easily and quickly. The disadvantage of this method in comparison with the conversation is the lack of personal contact with the subject, which does not make it possible to vary the nature of the questions depending on the answers. Questions should be precise, clear, understandable, should not inspire this or that answer. The material of conversations and questionnaires is valuable when it is supported and controlled by other methods, in particular, observation.

Questioning - directly documentary data collection. It can be both full-time and part-time, both frontal and individual. This is a written survey.

Questioning is widely used in sociological research, but is also used in psychological research. It is convenient because of the simplicity and unambiguity of the procedure for obtaining written opinions from a wide range of respondents. However, it does not provide deep and detailed information.

In the most common variants of the survey, the following parts of the questionnaire are distinguished:

← Introductory part: the title of the questionnaire - who, why (for what purpose), when, with whom and where conducts research; an explanation of the purpose of the questionnaire (why the respondent should be interested in completing it) and the technique for completing it.

← The main part - substantive questions proposed for answer.

1. 3. Values of modern youth

Today, there are a lot of studies of value orientations among young people. However, a purposeful study of the value orientations of NGO students, according to the data we found, was carried out in 2002. Data published in the journal "Education and Science" (.

Students of NGO institutions in the Chelyabinsk region, as well as in Russia as a whole, named a friendly, strong family as an unconditional priority among life values - 24.4% and 53.4%, respectively. Interestingly, this value is especially important for urban youth (34.9%) and less so for rural youth.

According to the data presented, the block of relationships between parents and children in the family seems to be very important in terms of determining the life values of students in NGO institutions, since it is from the family that children come to the NGO system with a whole range of advantages and disadvantages. More than half of the NGO students (55.7%) are in the Chelyabinsk region and almost half (48.6%).

Obviously, the authors of the article “The Social Portrait of a Modern Student of the UNPO of the Chelyabinsk Region” write that in the families of students of primary vocational education institutions, alienation between the older and younger generations prevails. And this, as A. T. Glazunov notes, "cannot but affect the desire to search for authorities outside the family or the formation of a stereotype of family relations, which in the future may manifest itself in a young person's own independent family." From this follows, in our opinion, the value of friendship. Friends become for teenagers that “vent” where they are appreciated, understood, etc. A teenager spends time not only in a family and educational environment. The circle of informal communication has a great influence on the formation of his personality. So, one of the most popular forms of spending free time among students of the NGO institution was meetings with friends and acquaintances.

In addition, students attend circles, sections on interests, etc. teenagers have their own circle of hobbies, many of them try to express themselves in creativity: they write poetry, do choreography, become members of the scientific society of students, etc. all this helps young people self-realization.

Among the important life values, the students also named: "become a rich, financially independent person" (24.4%), "become a highly qualified specialist" (23.6%), "have good health, go in for sports" (17.1%). The least popular were "service to people" and "realization of one's abilities."

The analysis of the leading life values of students in the institutions of non-governmental organizations of the Chelyabinsk region, concludes A. G. Bazaev, E. A. Kulagina, allows us to identify two trends. First, young people are more oriented toward obtaining high qualifications, toward productive labor activity, which should provide them with a comfortable existence. Secondly, the priorities of students' life values have a pronounced tilt towards individualization.

Approximately the same list of life values of young people can be found in the 2007 study by V. E. Semenov. In particular, he provides data on the following indicators: family, friends, health, interesting work, money, justice, faith.

Thus, the main "value orientations of modern youth and students of NGOs, in particular, are:

← Family. By this value, we understand the unconditional significance of consanguinity, mutual assistance, moral and legal responsibility of members of this small group. This understanding of the family is based on the definition from the textbook "Social Studies" for grade 10 A. I. Kravchenko: "A family is a small group based on marriage or consanguinity, connected by common life, mutual assistance, moral and legal responsibility".

← Money. This value orientation can be defined as material well-being, the ability to earn good money, to have a well-paid job. This understanding of this value follows from surveys of students, as well as their research data.

← Friends. Friendship is one type of personal relationship. Unlike functional, business relationships, where one person uses the other as a means to achieve some of his goals, friendship is valuable in itself, it is good in itself; friends help each other disinterestedly, "not for service, but for friendship." Unlike consanguinity, family closeness and partnership, whose members are bound by common affiliation and bonds of group solidarity, friendship is individually selective, free and based on mutual sympathy. Unlike superficial friendship, friendship is a deep and intimate relationship, involving not only loyalty and mutual assistance, but also inner closeness, frankness, trust, love. It is not for nothing that we call a friend our alter ego (“other self”). Such pinmania of friendship is set forth in the eternal Internet dictionary "Round the World". We also believe that for young people, friends are one of the ways to get away from loneliness, to assert themselves in the company of peers.

← Education. The spiritual image of a person, which is formed under the influence of moral and spiritual values that make up the heritage of his cultural circle, as well as the process of education, self-education, influence, polishing, that is, the process of forming the image of a person. At the same time, the main thing is not the amount of knowledge, but the combination of the latter with personal qualities, the ability to independently manage one's knowledge.

← Self-realization is the highest desire of a person to realize his talents and abilities. A person striving for self-realization lives more in the real world than in the world of abstract ideas or stereotypes.

← Health is "a state of complete physical, mental and social well-being and not merely the absence of disease or infirmity" (WHO Constitution, 1946).

2. Methodology and organization of the study

2. 1. Calculation of the sample population

In this study, the general population is all students of vocational school No. 121.

The sample is 80 people, 20 people from each course. Of them: 53 girls, 27 boys

2. 3. Analysis and generalization of the research results

To analyze the dynamics of students' value orientations, we ranked all values according to their importance for students in each course. Rank places (from the 1st to the 6th value orientation, where 1 is the most significant value, etc.) are presented in the table.

Table 2

Values TU

Family 1-3 1-5 1-3 1-6

Money 2-6 1-6 3-6 2-6

Education 2-6 1-6 1-6 2-6

Friends 2-6 2-6 3-6 2-6

Self-realization 3-6 1-6 3-6 1-6

Health 1-6 1-6 1-6 1-5

Based on the data in the table, some conclusions can be drawn.

Interest in family life is predominant and tends to grow from the 2nd to the 3rd year, which, in our opinion, is completely natural and is associated with the desire to form one's own family ((((.

Also, the most important thing in the life of students is health, which tends to increase, moving from 6-5th place to the first. For TU students, health is the most important value than for students of 1-3 courses ((((.

The field of study is the most significant for students of the 2nd and 3rd courses, for students of the 1st year and TU, education is inferior to the family ((((.

On the 4th most important place for students of 1-3 courses and TU is self-realization and increases from 3rd - 6th place to 1st. Self-realization for students of the 2nd year and TU is a more important value than for students of the 1st and 3rd year ((((.

The desire for a high financial position in all students tends to increase from 6th place to 1st by the end of training ((((. First, third years, TU is much more tolerant of material dependence on parents ((((. Student the second year has higher needs, they strive to be independent of their parents, they try to earn money themselves ((((.

Interest in friends is not a predominant value, but tends to grow ((((.

Table 3

course gender family money education friends self-realization health

1 course girls 5.1 2.4 3.4 2.6 2 4.6

boys 5.5 1.8 4 4.3 1.6 3

2nd year girls 4.7 2 4.1 2.5 3.4 4.2

boys 6 2.8 3.3 3 2.2 4.2

3rd year girls 5.7 2.2 2.7 3 1.7 4.8

boys 5.1 2.1 3.8 2.6 2.3 4.6

TR girls 4 2 3.6 3 2.6 6

boys 5 1.3 4 3.4 3 4.2

Based on the data obtained (((((we can conclude that our hypothesis is confirmed. Most of the students of PU No. 121 consider the family to be the most significant value (((((. Moreover, the dynamics is as follows: the growth of family values from the 1st year to the 3rd - mu only strengthens both among girls and boys.

For most of the subjects, value orientations have different meanings. But the majority of students, regardless of age (course of study), put family and health in the first place.

As the students indicated in the questionnaires:

← “family is the best thing in a person’s life. This is the house in which you grew up, the parents who raised you, dressed you, fed you, taught you everything good”;

← “family is the main thing in life, because no one can appreciate you better than anyone from your family. This is the most valuable thing in the life of any person”;

← “Family is the most important thing in a person’s life. They gave life, thanks to which it is possible to realize all of the above”;

← “Health is the most important thing, if there is no health, then there will be nothing. If there is health, then everything will work out.

Education and friends are the next most important values for students of PU No. 121. We believe that this can be explained by the direct sphere of activity of the respondents. These two concepts (education and friends) are interconnected in the minds of the majority of respondents, as they are limited by one space (that is, school) and time (most of the respondents study with their friends at PU No. 121).

Self-realization occupies the penultimate place in the list of value orientations of PS No. 121. Firstly, this can be explained by the fact that most of the respondents have already decided on a profession, all plans for the future are connected with it, the respondents see their self-realization in it. However, many of the students have other hobbies as well.

It is also noteworthy that material values were in last place. This, in our opinion, is a consequence of the fact that the general standard of living of the population is rising, and today students, who for the most part still live at the expense of their parents, do not directly face financial difficulties, since their parents do not face them either.

Conclusion

The value orientations of today's youth is a rather capacious, multifaceted concept. Adolescence and adolescence are the most important for the formation of value orientations as a stable personality trait. It was at this time that the foundations of the future life position of a person were laid, therefore the main role in the formation of value orientations was assigned to the education system. Hence the interest in this problem arises today.

Value orientations - a reflection in the mind of a person of the values recognized by him as strategic life goals and general worldview guidelines

Young people are very different in their value orientations, however, the survey showed that for the majority of the subjects the most important were:

← Family values (25%);

← Health (22%),

← Education (17%)

← Friends (15%)

← Self-realization (11%),

← Money (10%).

In the course of the study, six types of the most significant value orientations were distinguished, characterized by the stability of the components that characterize the different orientations of students' social activity.

Thus, we can conclude that by conducting this study, we proved the hypothesis put forward that the value orientations of young people are different, but for the majority, family and health are the most important.