How do individuals develop their moral compass. What are the key stages in values formation. How can understanding this process help shape ethical behavior. Explore the journey from imprinting to principled living.
The Foundations of Values Development: Massey’s Three Periods
Values, the principles that guide our behavior and decision-making, are not innate but developed over time. Morris Massey, a renowned sociologist, identified three critical periods in which our values take shape:
The Imprint Period: Birth to Age 7
During this foundational stage, children absorb information like sponges, accepting much of what they encounter as truth. This period is crucial for establishing a basic sense of right and wrong. How does this early imprinting affect long-term moral development? The experiences and teachings during these formative years can have a profound impact on an individual’s future ethical framework.
The Modeling Period: Ages 8 to 13
As children grow, they begin to emulate those around them, particularly their parents and other influential figures. This stage is characterized by experimentation with different value systems. Why is this period often marked by a strong influence from teachers and religious figures? The expanding social circle of children at this age exposes them to diverse perspectives, allowing them to “try on” different moral viewpoints.
The Socialization Period: Ages 13 to 21
Peer influence becomes paramount during adolescence and early adulthood. Individuals seek to establish their own identity, often diverging from earlier programming. How does media play a role in shaping values during this period? The increasing exposure to various forms of media, particularly those that resonate with peer group values, can significantly impact moral development.
The Journey to Principled Living: Stages of Moral Development
Beyond Massey’s periods, individuals progress through distinct stages of moral development. Understanding these stages provides insight into how people navigate ethical dilemmas and make moral decisions.
Pre-moral Stage: The Amoral Beginning
In this initial stage, typically associated with young children, individuals lack a developed sense of morality. What characterizes behavior in the pre-moral stage? Actions are often driven by basic needs and desires, without consideration for ethical implications.
Conventional Stage: Adopting Societal Norms
Most people operate within the conventional stage, having internalized the values taught by parents, teachers, and peers. These values provide a framework for coexisting harmoniously with others. How stable are conventional values? While they guide everyday behavior, individuals at this stage may occasionally break their values, especially if they believe they can avoid consequences.
Principled Stage: Unwavering Moral Commitment
At the highest level of moral development, principled individuals integrate their values so deeply that they become an inseparable part of their identity. What distinguishes principled individuals from those at the conventional stage? Principled people adhere to their values consistently, even in the face of personal sacrifice or adversity.
The Power and Pitfalls of Value Development
Understanding the process of value development carries significant implications for both individuals and society. How can this knowledge be used or misused?
- Education systems can be leveraged to instill specific ideologies
- Religious organizations may focus on early childhood indoctrination
- Marketing strategies often target individuals based on their developmental stage
- Personal growth can be achieved by consciously examining and refining one’s values
While being principled is a powerful means of influence, it’s important to recognize its limitations. How does a principled stance impact decision-making flexibility? Adhering strictly to a set of principles can sometimes restrict one’s ability to adapt to complex ethical situations.
Nurturing Ethical Development: Strategies for Parents and Educators
Given the importance of early experiences in shaping values, what can caregivers and teachers do to foster positive moral development?
- Model ethical behavior consistently
- Engage children in age-appropriate discussions about moral dilemmas
- Encourage critical thinking and questioning of values
- Provide opportunities for children to practice empathy and compassion
- Expose children to diverse perspectives and cultures
By consciously addressing moral development, adults can help guide children towards becoming ethically-minded individuals. How can this approach be balanced with allowing children to develop their own moral compass? It’s crucial to provide guidance while also encouraging independent thought and personal reflection on ethical issues.
The Role of Culture in Values Development
Cultural context plays a significant role in shaping an individual’s values. How do different cultures approach moral development? While the basic stages of development may be universal, the specific values emphasized and the methods of instilling them can vary widely across cultures.
Individualistic vs. Collectivistic Societies
In individualistic societies, moral development often focuses on personal rights and autonomy. Collectivistic cultures, on the other hand, may emphasize group harmony and social responsibility. How do these cultural differences impact the formation of values? The balance between individual and collective concerns can significantly influence the moral framework developed by individuals within each type of society.
Religious and Secular Approaches
Many cultures rely heavily on religious teachings to guide moral development, while others take a more secular approach. What are the implications of these different foundations for ethical reasoning? Religious-based morality often provides clear, absolute guidelines, while secular approaches may emphasize situational ethics and critical thinking.
Challenges to Values Development in the Digital Age
The rapid advancement of technology and the ubiquity of digital media present new challenges to traditional models of values development. How are online environments impacting moral formation, particularly during the critical socialization period?
- Exposure to a wider range of perspectives and value systems
- Increased influence of peer groups beyond geographical boundaries
- Potential for echo chambers that reinforce existing beliefs
- Challenges in verifying information and identifying credible sources
- New ethical dilemmas related to privacy, data usage, and online behavior
As digital natives navigate this complex landscape, how can adults guide them towards developing a robust and adaptable moral framework? Encouraging critical thinking skills, media literacy, and open discussions about online experiences can help young people develop values that serve them well in both digital and physical spaces.
The Neuroscience of Values Development
Recent advancements in neuroscience have provided new insights into the biological underpinnings of moral development. How does the brain change as individuals progress through different stages of values formation?
The Role of the Prefrontal Cortex
The prefrontal cortex, responsible for complex decision-making and impulse control, continues to develop well into early adulthood. How does this prolonged development impact moral reasoning? The gradual maturation of this brain region may explain why adolescents and young adults often struggle with ethical decision-making, despite having been taught moral principles.
Neuroplasticity and Values
The brain’s ability to form new neural connections throughout life suggests that values can continue to evolve beyond the traditional developmental periods. What implications does neuroplasticity have for moral education and rehabilitation? This understanding opens up possibilities for interventions aimed at promoting prosocial values and behaviors, even in adults.
Applying Values Development Theory in Professional Settings
Understanding the process of values development has significant implications for organizational culture and leadership. How can businesses and institutions leverage this knowledge to foster ethical behavior and decision-making?
- Developing comprehensive ethics training programs
- Creating mentorship opportunities to model principled leadership
- Implementing systems that reward ethical behavior
- Encouraging open dialogue about moral dilemmas in the workplace
- Aligning organizational values with employee personal values
By recognizing that employees may be at different stages of moral development, organizations can tailor their approaches to ethics and compliance. How can leaders address the diverse moral frameworks present within a single organization? Developing a strong ethical culture requires sensitivity to individual differences while promoting a shared set of core values.
The Impact of Values on Decision-Making
Research has shown that individuals with well-developed value systems tend to make more consistent and ethically sound decisions. How does this affect organizational performance? Companies with strong ethical cultures often experience higher employee satisfaction, improved reputation, and better long-term financial performance.
As our understanding of values development continues to evolve, so too must our approaches to fostering ethical behavior in all aspects of life. By recognizing the complex interplay of biological, psychological, and social factors that shape our moral compass, we can create more effective strategies for nurturing principled individuals and building ethical societies.
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Explanations > Values
Periods of development
We are not born with values, so how do people develop their values? There are three periods during which
Periods of development
Sociologist Morris Massey has described three major periods during which
The Imprint Period
Up to the age of seven, we are like sponges, absorbing everything around us
The critical thing here is to learn a sense of right and wrong, good and bad.
The Modeling Period
Between the ages of eight and thirteen, we copy people, often our parents,
At this age we may be much impressed with religion or our teachers. You may remember
The Socialization Period
Between 13 and 21, we are very largely influenced by our peers. As we develop
Other influences at these ages include the media, especially those parts
Becoming principled
It’s tough to have high moral values, but some people get there.
Pre-moral
In the pre-moral state, we have no real values (we are thus ‘amoral’). Young children are premoral.
Conventional
Most people have conventional values, as learned from their parents, teachers
The bottom line of this state is that we will follow them just so long as we
Principled
When we are truly principled, we believe in our values to the point where
The test of a principled person is that they will stick to their values
If you can understand how people’s values develop, then you can guide the process. This is well
Being principled is a very powerful method of influence. But beware: this is
See also
Learning stage theories,
|
Right and wrong are
What are values? Where do they come from? A developmental perspective | Handbook of ValuePerspectives from Economics, Neuroscience, Philosophy, Psychology and Sociology
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Boer, Diana, and Klaus Boehnke, ‘What are values? Where do they come from? A developmental perspective’, in Tobias Brosch, and David Sander (eds), Handbook of Value: Perspectives from Economics, Neuroscience, Philosophy, Psychology and Sociology (
Oxford, 2015; online edn, Oxford Academic, 17 Dec.
2015), https://doi.org/10.1093/acprof:oso/9780198716600.003.0007, accessed 8 July 2023.
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Abstract
In human development, values fulfill various roles as individual motivational goals.
Values form and develop in interaction with close others, while the surrounding environment contributes to variability across cultures and changes across time. This chapter introduces perspectives on how values develop and change. It focuses primarily on personal development but also on cultural value change, because values encapsulate personal and cultural continuity and change. Looking at individual value development first, it introduces central developmental theories and links them to value theories, their functions for development, and their measurement. Furthermore, it discusses two phases of value development: in childhood/adolescence and across the lifespan. The chapter closes with a look at societal values and cultural value change. Construing value development from ontogenetic and phylogenetic developmental perspectives enables an integrated understanding of values as central individual, as well as cultural constructs, which are dynamic, multi-layered and complex rather than static, mono-layered and bald.
Keywords:
child development, lifespan development, transmission, functions of values, societal influences
Subject
Developmental PsychologySocial Psychology
Collection:
Oxford Scholarship Online
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3.2. The structure of the value orientations of the individual
Every person belonging to a
certain society, in one or another
degree focuses on the entire set
values that characterize it.
Obviously, all belonging to the same
sociocultural environment have some
and the same values, although their significance
in the individual hierarchy
various. As already noted, the orientation
to a particular value or group
values automatically implies
determining the rank of its significance according to
in relation to everyone else, i.
e.
implies a hierarchical
systems of value orientations. According to
E. Fromm, system of value orientations,
or “the system of value coordinates of the map
world”, every individual has [252,
200]. In this regard, it is more correct to say
not about “formation” or
“unformed” system of value
orientation of a particular person, and about
level of its development, which, in our opinion
opinion is determined by the dominance in
it of this or that valuable “stratum”.
Various diagnostic methods
individual value system
devoted to the work of many domestic
authors, in particular, D. A. Leontiev, L.
M. Smirnova, O. A. Tikhomandritskaya and E. M.
Dubovskaya, I. G. Senin, V. G. Morogin and
etc. In accordance with the objectives of our
research to study level
structure of the system of value orientations
Personality test was chosen by M. Rokeach,
adapted in Russian by A. A.
Goshtautas, A. A. Semenov, V. A. Yadov
and modified by D. A. Leontiev
[147]. Unlike most other
methods aimed more at
diagnostics of the leading value
orientation, this test allows
explore the features of a holistic
hierarchies of terminal and instrumental
values in which they are ordered
based on their subjective rank
significance.
To specify the criteria
rankings we also used
methodical technique proposed by S. R.
Pantileev: the subjects were asked
take into account not only the importance of value,
but also the degree of its implementation. For
this after the ranking is completed
lists of terminal and instrumental
values, the subject was offered
evaluate the degree of implementation of each
from the values in his current life in
percent.
For experimental confirmation
models of the level organization of the system
value orientations we used
factor analysis method, which
allows you to identify latent variables
its internal structure. At the same time, under
factor is understood mathematically
constructed variable,
meeting the requirements of the theoretical
factor structure models [41]. In our
study for factor analysis
correlation matrix was used
significance ranks 36 terminal and
instrumental values 425 students
Kemerovo State University.
Previously, in the study of factor
structure of the system of value orientations
N.
I. Lapin allocated eleven
factors [260], D. A. Leontiev found
seven- and six-factor solutions [147], A.
V. Sharikov and E. A. Baranova identified only
three significant factors [264].
In our study, as a result
factor analysis identified thirteen
factors that in total
explained 61.20% of the variance. However, when
most of the factors had
light weight and hard to handle
clear interpretation. For meaningful
analysis, we chose three main
factor with weight respectively 9.32%
8.07% and 6.27%. As a level criterion
significance, the load on
factor 0.30, taking into account which the ranks
values combined into factors
as follows: 1st factor included in
yourself 17 values, 2nd – 8 values and 3rd
— 11 values, with some
values are included in several factors
(tables 2-4).
Table 2 Factor 1 parameters and their
factor loads
Item No.
Valuables
Load factor
1
Happy family life
-0.57
2
Good breeding
-0.
48
3
Neatness, cleanliness
-0.45
4
Performance
-0.40
5
Liability
-0.37
6
Honesty
-0.36
7
Health
-0.35
8
Love
–0.35
9
Efficiency in business
0.31
10
Freedom
0.32
11
Development
0.35
12
Courage in standing up for one’s opinion
0.35
13
Strong will
0.35
14
Creativity
0.40
15
Cognition
0.42
16
Independence
0.42
17
Breadth of vision
0.43
All three main factors were
bipolar. Each of them represents
two fairly well-defined
group of related values
distinctly opposed to each other
(Fig.3-5). Since the rank of significance
values is the opposite
numeric value (the largest is 1,
the smallest – 18), on the positive pole
each factor has values
with negative factor loading.
In the first factor at the positive pole
socially approved
values, which can also be called
traditional, family life,
upbringing, neatness,
diligence, honesty, etc. Them
opposes a group of values, which
can be described as “spiritual freedom”,
– breadth and independence of views,
freedom, orientation to knowledge, development
and creativity. Based on the characteristics
positive pole corresponding to
the importance of traditions, as well as conformal
focus on group norms and social
approval, i.e. on the value of socialization,
This factor can be interpreted
as “commitment to tradition”.
_________ Positive correlation at
p<0.01
– – – – – – – – Negative correlation at
p<0.01
Fig.3. Graphic image
correlations between
factor 1 parameters (numbering
corresponds to the table
2).
Positive pole of the second factor
is heterogeneous. It includes in
themselves as values of creativity, beauty
nature and art, and orientation
for the happiness of others, sensitivity and tolerance.
In general, the simultaneous significance of these
values can be interpreted
as characteristic of a self-actualizing
personal harmonious development, in its
the highest expression corresponding
integration, overcoming contradictions
between the values of the individual and society.
Achieving harmony in this case
due to the relative
“instrumentality” of self-realization
in relation to the general focus on
the happiness of other people. Therefore, this
factor can be called
“altruistic orientation”.
An alternative to this is
egocentric orientation to the “lower”,
in the understanding of A. Maslow, values are money,
public recognition and high
requests.
Table 3 Factor 2 parameters and their
factor loads
Item No.
Valuables
Load factor
1
Creativity
-0.55
2
Sensitivity
-0.53
3
The beauty of nature and art
-0.49
4
happiness of others
-0.46
5
Tolerance
-0.
41
6
High requests
0.31
7
Public recognition
0.51
8
Financially secure life
0.69
The third factor on its positive
pole includes orientation to such
values like entertainment, love,
independence and freedom, which in this
context can be interpreted
as “freedom from restrictions”. On
opposite pole are
values that are meaningful
personal growth strategy
responsibility, knowledge, productivity
life and development. In this
case both poles are heterogeneous,
while the division is clearly between
terminal and instrumental
values (Fig. 5). Insufficient
alignment of goals and means
achievements may be indicative of
certain disharmony. This factor
which we are on the positive pole
conditionally designated as “liberation
from restrictions”, reflects the action
described by V. Frankl neurotic
mechanism for adaptation and elimination
anxiety when the need for entertainment
associated with the frustration of striving for
meaning [249, thirty].
_________ Positive correlation at
p<0.01
– – – – – – – – Negative correlation at
p<0.01
Fig.4. Graphic image
correlations between
factor 2 parameters (numbering
corresponds to the table
3).
Thus, what we have done
The study confirmed that the system
value orientations of the individual
is an internally homogeneous structure.
Selected factors that conditionally
referred to as “commitment to tradition”,
“altruistic orientation”
and “liberation from restrictions” are close
to the types of orientation we have described
values of socialization, individualization
and adaptation. positive poles
selected factors, in our opinion,
directly correspond to the level hierarchy
semantic sphere of personality, proposed
B. S. Bratus. In his model, there are
lower “egocentric” (reflecting
focus on self-interest)
“group-centric” (focus on
the good of “their own”) and the highest “pro-social”
(focus on the common good) levels
development of semantic systems [51]. Such
correspondence allows us to say that
that the factors we have described also
represent system levels
value orientations of the individual
are in a certain hierarchical
dependence and subordination.
Wherein
the highest level is “altruistic
orientation”, or orientation to
values of maximum self-realization
for the sake of the happiness of all people, and the lowest –
“liberation from restrictions”, i.e.
frustration-driven orientation
“protective” values.
Table 4 Factor 3 parameters and their
factor loads
Item No.
Valuables
Load factor
1
Entertainment
-0.54
2
Freedom
-0.44
3
Independence
-0.43
4
Love
-0.42
5
Courage in standing up for one’s opinion
-0.32
6
Cheerfulness
-0.31
7
Development
0.35
8
Performance
0.39
9
Liability
0.39
10
Cognition
0.41
11
Productive life
0.43
However, this hierarchical organization
levels does not indicate
the need for consistent
realization of the values of the lower
level to form a level more
high order as intended
in the early works of A.
Maslow in relation to
to the hierarchy of needs. In the
Our study did not find
no significant correlations between
the rank of significance of the values of the highest
level and percentage of implementation
values assigned to lower
system levels.
Essentially, the highlighted factors indicate
on a possible choice of development vector
systems of value orientations of the individual.
As follows from the above interpretation
three main factors that cause bipolar
character, choice of one or another vector
development in each case.
determined by the resolution of the contradiction
between value orientation
low or higher levels.
_________ Positive correlation at
p<0.01
– – – – – – – – Negative correlation at
p<0.01
Fig.5. Graphic image
correlations between
factor 3 parameters (numbering
corresponds to the table
4).
In general, the choice is between the described
E. Fromm polar aspirations “to have
or be”, between focusing on
personal growth or regression.
Dedicated
us factors are close to his model
normal or abnormal development
including three “modes of orientation”:
necrophilia – biophilia, narcissism
– love and symbiosis – independence. By
according to E. Fromm, the more pronounced
every “orientation”, especially
there is a trend towards convergence
all three “modes”, regardless of
general direction of development. Matching
on positive and negative poles
development three “orientation” he
denotes, respectively, as “syndrome
growth” and “disintegration syndrome” [253, 87]. On
based on the conceptual scheme of E. Fromm
we propose a similar vector
model of value system development
personality orientations (Fig. 6). General level
development of the value system, thereby
determined by the degree of closeness of the described
us vectors.
Thus, the relationship of the general level
development of the value system and orientation
on the value of one level or another
Fig.6. Vector model of system development
value orientations of the individual.
is quite complex.
The level of development of the system of value
personality orientation should probably
be determined by the value
directions simultaneously for all
three vector axes.
It can also be assumed that if
orientation along any of the axes to values
lower-level wears, speaking in words
A. Maslow, the nature of “healthy regression”,
that is, it is temporary
one step back for the sake of two steps forward
it can fit more
high overall level of development
value system. Nevertheless
final resolution of the conflict
in favor of a value orientation
or another level still implies
dominance of this level
in the individual value hierarchy,
which may lead to the formation
corresponding personality type.
Does Russia need “universal” values?
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Spiritual and moral values of society as the basis of state sovereignty
Nikolai Patrushev (Secretary of the Security Council of the Russian Federation)
The adoption of amendments to the Constitution of the Russian Federation opens a new page in the history of the Russian state.
Changes aimed at protecting basic family values, historical truth, strengthening spiritual and moral education, support and protection by the state of culture as a unique heritage of the multinational Russian people, strengthening the foundations of the welfare state are the most important events that are of great importance for determining the goals and further development of our countries.
Mikhail Sinitsyn/RG
It is spiritual and moral values that underlie the worldview, act as a guideline for life, mutual understanding of people, are the basis for the formation of stereotypes and models of human behavior in society.
Interest in the question of what values are needed arises, as a rule, when society and the state face the question of choosing the paths for further development.
The topic of values sounded in a special way in the context of a wide discussion of amendments to the Basic Law of the country and in the year of the 75th anniversary of the Great Victory.
The West responded to these events by intensifying information and propaganda campaigns aimed at falsifying world and national history, belittling the value of the Victory, and inflicting another blow on the system of traditional Russian spiritual and moral values.
Despite the colossal efforts of overseas “partners” to break down the system of values in Russia formed by previous generations, it has retained its main qualitative characteristics.
The system of traditional Russian values is the spiritual and moral foundation of our society
A generalized idea of the totality of traditional Russian spiritual and moral values is extremely concise, but far from exhaustive, enshrined in the National Security Strategy of the Russian Federation. In particular, these include the priority of the spiritual over the material, the protection of human life, human rights and freedoms, the family, creative work, service to the Fatherland, norms of morality and ethics, humanism, mercy, justice, mutual assistance, collectivism, the historical unity of the peoples of Russia, the continuity of history our motherland.
One of the main Russian traditional values is a strong and happy family. Photo: Donat Sorokin / TASS
An equally important list of spiritual and moral values is presented in the Strategy for the Development of Education in the Russian Federation for the period up to 2025. It is based on such values as philanthropy, justice, honor, conscience, will, personal dignity, faith in goodness and the desire to fulfill a moral duty to oneself, one’s family and one’s Fatherland.
The system of traditional Russian values, which has evolved over the centuries, is the spiritual and moral foundation of our society. This system underlay the world-historic victory of the Soviet people in the Great Patriotic War of 1941-1945. It is this foundation that makes it possible to preserve and strengthen sovereignty, to build the future, despite all the difficulties and contradictions of historical development. Our country has literally suffered its values, and now the main task of future generations is to preserve and increase them.
The values of our multinational, multi-confessional society must be protected from the aggressive promotion of neoliberal values, which in many respects contradict the very essence of our worldview and are actively propagated by our geopolitical opponents in the struggle for influence on the development of civilization and their dominance in the world.
We see that they are still striving to destroy the common home of the multinational family of Russian peoples, to belittle the importance of traditional spiritual and moral guidelines as the basis of cultural, spiritual, political, and, ultimately, state sovereignty.
Undoubtedly, the basic values as the ideal goals and qualities of society are largely the same among most peoples. There is no one who does not stand up for justice, security or well-being.
Values that are unusual for our Russian society and dominating in foreign culture, we, as a rule, designate the concept of “Western values”.
In addition, many representatives of the older and middle generation are familiar with the concept that was widely used during the years of the so-called “perestroika” and during the formation of the new Russia – “universal values”.
300 thousand people came out in Paris in January 2013 to protest against the legalization of same-sex marriages the “Western world” previously “closed” for the majority of the population of our country, and on the other hand, it made it possible to propagate social and moral attitudes that do not always coincide with traditional domestic values.
“Western” values, which in recent decades are increasingly interpreted as “universal” because they are enshrined in the official documents of the European Union in this form, have become a common cliché.
To get an idea of their content and meaning, it is important to look at the history of their interpretation in the official documents of the European Union.
Thus, the preamble to the Treaty on European Union (Maastricht, February 7, 1992) speaks of “the cultural, religious and humanitarian heritage of Europe, on the basis of which the universal values of inviolable and inalienable human rights, freedom, democracy, equality and the rule of law” were formed.
. The treaty affirms that “the European Union is founded on the values of respect for human dignity, freedom, democracy, equality, the rule of law and respect for human rights, including the rights of persons belonging to minorities. These values are united in a society where a diversity of opinions prevail, tolerance, justice, solidarity and equality between women and men”.
It should be noted that some European values, such as the eight-hour working day, equality between women and men, women’s suffrage, appeared only due to the events of 1917 in Russia. At the same time, women received equality in voting rights, for example, in France only in 1944, in Switzerland – in 1971, and in Portugal – only in 1974.
Unfortunately, real life shows that the impressive-sounding official provisions on “universal” values today are in many respects only a declaration, since since the adoption of these norms in the Western world, the process of transition to the neoliberal model of development has been rapidly going on.
In the West such basic concepts as family, mother and father, man and woman were deliberately eroded. Norms such as “parent 1” and “parent 2” artificially implanted instead formed the basis for a civilizational conflict in Western European society due to their unnatural nature from a purely biological point of view.
Any attempts to standardize Russian or other values as “universal” are a manifestation of socio-cultural aggression
Moreover, these norms contradict the most fundamental essence of Christianity, Islam, Judaism and other religions and are simply hostile to them.
In the social sphere, neoliberalism promotes individualism, selfishness, the cult of pleasure, unrestrained consumption, absolutizes the freedom of any self-expression. At the same time, not everyone in the West itself supports such anti-values.
There are many examples. Suffice it to recall the mass protests in France against the legalization of same-sex marriage in January 2013.
Then more than 300 thousand people took to the streets of Paris. The vote in the National Assembly of France, which was held to consider the bill “Marriage for All”, divided Parliament almost in half (out of 565 voters, 225 MPs were against the adoption of the law). Given the level of polarization in French society in those days, it begs the question, are these values really “universal”, or are they still artificially imposed by someone?
The COVID-19 pandemic has clearly exposed all the negative consequences of the imposition of new Western values, primarily deepening disunity, indifference and confusion in the face of impending danger.
All this is happening against the backdrop of yet another process that is simply not customary to talk about in the West. There is a rapid destruction of the middle class, which was precisely the conservative majority that ensured the preservation of traditional values.
The catalyst for this phenomenon was the geopolitical catastrophe associated with the collapse of the USSR, since the elimination of the main ideological opponent completely untied the hands of the Western neoliberal elite.
The need to solve the ideological task that was previously entrusted to the middle class has disappeared, since with the changes in our country any demonstration of the “advantages” of the Western way of life has lost its meaning.
The destruction of the middle class, along with the aggravation of the migration situation, in turn, stimulated the revival of cave nationalism, which is actually encouraged by the United States and the leading countries of “united” Europe, as, for example, in Ukraine.
Right-wing and nationalist parties are growing in Europe itself. Among other things, new Western values gave rise to torture in the prisons of Afghanistan and Guantanamo Bay, became an incentive to refuse to serve in the army and defend their Fatherland. The decisive refusal of individual countries to accept these values often leads to sanctions directed against entire peoples. The whole previous structure of traditional Western values has undergone such profound changes that the set of its current “universal” norms actually has nothing in common with the former, more familiar to us system of values of European civilization.
It is no longer a matter of substituting some values for others. We should talk about the emergence of a new ideological system, which is aimed, ultimately, at the destruction of any traditional religious and spiritual and moral values as the basic basis for the cultural and political sovereignty of countries and peoples.
The new Western values have turned into the imposition of an alien worldview on the world. The ideologists of the West put entire countries and peoples in front of a choice – either you accept “universal values”, or your values will be wrong, immoral.
Thus, any attempt to standardize Russian or other values under officially accepted “universal” values is a manifestation of sociocultural aggression aimed at destroying traditional value systems in a given state.
In the context of the digitalization of modern society, against the background of the degradation of the system of international relations and international security, the collective West seeks to introduce neoliberal dogmas into the minds of Russian citizens and our compatriots around the world, attacking not only traditional Russian spiritual and moral values, but also true, truly common values for humanity, undermining the foundations of states.
At the same time, ideological formulations such as “clash of civilizations” are actively used.
No less destructive was the impact of these norms on the system of international security. The substitution of international norms for the right of the strong, who by fire and sword enforces “freedom and democracy” where they cannot exist in such a Western sense, by definition, due to historical, religious, ethnological and other reasons, has already led to the tragedy of Iraq, Syria and Libya. A separate shameful page in history for all NATO countries was and will forever remain the barbaric bombing of Yugoslavia.
The offensive is being carried out on “all fronts” of this “hybrid” war. The direction of the main blow was chosen to be the erosion of the traditions of various peoples that have developed over the centuries, their language, faith and historical memory of generations. Such norms and values cannot be accepted by the multinational Russian people under any circumstances.
