Durreesamin Journal (ISSN: 2204-9827)

Measuring of Values in Philosophy: Formal Axiology of Russian Youth

Vera Anatol’evna Gnevasheva
MGIMO University
Moscow, Russia
vera_cos@rambler.ru

Saad Masood Butt

Atlantic International University, USA
drsaadbutt@aol.com

Abstract
In modern social and philosophical studies, value orientations are understood as the
orientation of the subject (personality, group, community) to goals that he or she perceives as
positively significant (good, right, high, etc.) in accordance with the samples accepted in society
(community) and available Life experience and individual preferences.
This orientation is a set of stable motives, underlying the orientation of the subject in the
social environment and his assessments of situations.
It can be realized in varying degrees, expressed in the facts of behavior, faith, knowledge
and have the form of a stereotype, judgment, project (program), ideal, worldview.
At the same time, from an orientation toward positive life goals recognized, the subject
does not automatically take active actions to achieve them in real life.
Key words: values, measuring, formal axiology, youth.
Introduction
Using some modern classifications, it is legitimate to consider classical axiology as a
unity of axiology "formal", which studies the ultimately general laws concluded in value
relations and axiology of the "material" -research structure and hierarchy of available,
"empirical" values. To these two we could add an axiological "ontology" -question about the
subjectivity (objectivity) of values, the study of their being-localization and their correlation with
existence, and also "gnoseology" -the question of the correlation of values and cognition. These
four areas constitute in essence a fundamental theory of values.
In the formal axiology, first of all, some axiological axioms have been systematized,
corresponding to what could be called a value logic.
Four axioms have been formulated already by Brentano1. M. Scheler in his work2 added
to them the relationship between value and obligation: first, there should or should not exist only
values; Secondly, only positive values should exist, and negative values should not exist.
Here, furthermore, relations are due and undue to the "right to existence": all due has the
right to being, but has no right to non-being; While the undue, on the contrary, has the right to
non-being, but not to being.
Finally, he formulates a rule that resembles the logical law of the excluded third: one and
the same value can not be both positive and negative.
The hierarchy of the main classes-values was undertaken in classical axiology many
times.

1 Brentano, F. (1874). Psychologievom empirischen Standpunkte aus. Germany. Verlag von

Duncker & Humblot.
2 Scheler, M. (1916). Formalismus in der Ethik und die materielle Ethik der Werte. Halle a.d.S.

Verlag von Max Niemeyer.

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The most profound interpretation of the hierarchy of values is found in Scheler. "The
whole realm of values," he writes, "is inherent in a special order, which consists in the fact that
values in relations to each other form such a" hierarchy ", by virtue of which one value is" higher
"or" lower "than the other. This hierarchy, like the division into "Positive and" negative "values,
flows from the very essence of values and does not apply only to" values known to us"3.
Intuitively contemplative (in the Platonic sense) comprehension of the "rank" of this or
that value, which is realized in a special act of their knowledge, is called by Scheler
"preference".
Since the hierarchy of values is ontologically different from their preferred empirical
carriers, in Sheler's opinion, it is completely unchanged in its essence for all subjects, although
the "preference rules" that arise in history are always variable.
To comprehend what value is higher than the other, it is necessary every time anew in the
"act of preference."
In the subjectivist interpretation of the value relationship, three positions are
distinguished in their turn, related to the fact in which the beginning of mental activity is
primarily localized - in the desires and needs of the subject, in his willful goal-setting or in the
special experiences of his inner feelings.
The first of these positions was defended by the Austrian philosopher H. Ehrenfels 4,
according to which "the value of a thing is its desirability" and "value is the relation between an
object and a subject that expresses the fact that the subject desires an object, or actually or would
have wished it, in that case, if I was not even convinced of its existence". He argued that "the
value of value is proportional to desirability".
The voluntaristic interpretation of values, dating back to I. Kant, was developed by G.
Schwartz, who asserted that value should be called the indirect or immediate goal of will.
According to G. Cohen, pleasure and displeasure are not signs or "guarantors" of value, "but one
pure will must produce values that can be endowed with dignity” 5.
At the same time, a number of scientists believed that value can be defined as objective
property of an object, comprehended only in a special intuition. According to Hayd, neither the
sense of the value of the subject, nor the properties of the object in themselves, yet form the
values proper, but only constitute their "foundations." Value in the proper sense is "a special
relation," confinement "between the object of value and its sense - the special state of the subject
of value"6.
To the subject-objective treatment of values, one can also refer to the axiology of E.
Husserl, who researched in the Ideas to Pure Phenomenology and Phenomenological Philosophy
(1913) the nature of what he called evaluative acts.
These acts reveal their own dual orientation.
When I implement them, I simply "grasp" the thing and simultaneously "directed" to a
valuable thing. The latter is the complete intentional correlate (object) of my evaluating act.
Therefore, the "value situation" is a special case of an intentional relationship, and values should
be a kind of being.
Thus, in the philosophical tradition, the tendency of the subjective perception of value is
mainly formed, which accordingly complicates the possibilities of applying measurement and
value measurement mechanisms, making these assessments also subjectively oriented.
However, there are a number of scientists who attempted to introduce scales of evaluation
of the value system, defining them from the position of the object approach.
These are predominantly learned philosophers of the German axiological school.

3 Scheler, M. (1994). Selected works. Moscow. P. 313.

4 Ehrenfels, Ch. (1987). System der Werttheorie, Bd. I. Lpz. S. 53, 65.
5 Cohen, H. (1904). System der Philosophie, Th. II, Ethik des relnen Willens. Вerlin. S. 155.
6 Heide, I. E. (1926). Wert. Вerlin. S. 172.
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Description
In 1903, the concept "formal axiology", proposed by the philosopher E. Husserl 7,
appears.
Under formal axiology, Husserl understands axiology as a doctrine built according to the
laws of logic and mathematics.
In this regard, the work of R. Hartman8 (1919-1973), an American logician, a philosopher
of German descent, received a special systematic character in the value definition.
Due to the abstract definition of "good", R. Harman saw his task in the formation of
logical explanations of axiology as a science.
R. Hartman proposed the theory of the definition of the concept of "value", also using the
context method, he did not determine the objectivity of value, but he expected to determine the
significant for the individual phenomena and states.
His main merit is to systematize the accumulated experience in determining the ontology
of the concept of "value".
R. Hartman argued that the hierarchy of values is definite, all new phenomena must
somehow be determined through established positions, that is, new phenomena are determined
through already known ones.
The main values are quite specific and do not require supplementation, again manifesting
from the standpoint of other scientists is only a denial of value, because it is designed to distort
the existing order of things.
The subjectivity of "value" in R. Hartman's works is explained by revealing the
attributive properties of individual phenomena and events.
Applying mathematical regularities, R. Hartman suggested a limited set of properties that
are possible to define, but the multiplicity of variations that allow one and the same quality
(phenomenon) to be determined differently depending on the set of attributes.
R. Hartman developed the practical application of his research, which is now known as
the HVP (Hartman Value Profile).
This psychometric method, or more precisely the method for measuring values,
encompasses the subject's personal value system and gives reasoned conclusions about his
attitudes, personal qualities and, consequently, his behavior. These characteristics can be
measured by double ranking 18 sentences.
R. Hartman justified his own direction of interpretation of values, which is rather not a
determinant of value categories as such, but some tools that allow and simplify understanding
and value for the average person.
The toolkit developed by him makes it possible to evaluate a certain phenomenon or
property and make a decision about placing it as valuable in the proposed context.
The basis for the formation of his theory was a long work to systematize the accumulated
theoretical experience in determining values in the Middle Ages. At the heart of his postulate of
the limited nature of the set of properties of things (phenomena) is the universal constant, which
presupposes the knowledge of the new through the past, through the already known.
In this regard, important in the system of values of society are the benchmarks - the
norms, those values that are a priori adopted as the main value vector, which does not allow
making wrong decisions about what is worth for a given society. The works of R. Hartman, in
particular "The Structure of Value", at the same time are not exclusively mathematical in nature,
on the contrary they represent a narrative, reflections. The basis of his mathematical analysis of

7 Husserl, E. (1988). Vorlesungen uber Ethik und Wertlehre 1908–1914.

Dordrecht/Boston/London: Kluwer Academic Publishers.
8 Hartman, R.S. (2002). The knowledge of Good – Critique of Axiological Reason (edited by

Arthur R. Ellis and Rem B. Edwards). Amsterdam / New York.

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values is built on the algebraic law of exponents, which R. Hartman describes in more detail in
his work "The Measurement of Value".
Correlation relations of the properties of phenomena (things) make it possible to use in
the descriptions those qualities that were not previously included in the system, but actively
participate in the phenomena studied.
As a result of the proposed analysis, it is possible to trace the process of decision-making
by the individual that there is "value". If the properties (qualities) of an individual thing
(phenomenon) coincide with the qualities and properties of it in the mind of the individual
making the decision, this thing (phenomenon) is considered "valuable" for him. In the case of
complete correlation, this thing (phenomenon) will be for the individual "good" (good, endowed
with positive characteristics).
The axiom of the doctrine of values developed by R. Hartman is the formal definition of
"good" ('Good is concept fulfillment'). This enabled him, regardless of various moral and ethical
views on values, to build an exact science. The more properties of this object can be recognized,
the more valuable it is. His mathematically formulated axiom reads as follows:
Vx = 2n – 1
The value (V = Value) of "something", whether an object or subject (x) corresponds to
the basis of 2 to the power of N, which (degree) determines a number of properties
(characteristics) of "something", minus one.
On the basis of this, R. Hartman derived three dimensions of values: internal (human),
conditioned by external circumstances (objective) and system (formal) dimension.
R. Hartman defined his scientific problem as the search for a universal for the "Ethics" of
Aristotle, just as Galileo did for Aristotle's "Physics", determining the relationship between
speed, time and space. The concept of "good" Aristotle defined as the transformation of the
potential into the actual: «We had to take the philosophical definition of goodness of Aristotle
(and, by the way, ‘transition from potentiality to actuality’ may also be regarded as an
Aristotelian definition of value—it means just as little or as much for value as it does for motion)
and we had to change it into something that meant as much for value as the Galilean definition
for motion».
In this connection R. Hartmann saw the goal of his scientific search in creating a formal
framework for the chaos of phenomena.
Mathematical evaluation of value according to the theory of R. Hartman ultimately
allows:
First, determine the characteristics of the value according to the formula:
Vx = 2n – 1,
Where, according to R. Hartman, the exponential growth of characteristics, which he
believed could be an infinite set, is given by a power number with base 2. This exponent always
gives an even number. Taking into account the presence of "minus one" in the formula, the result
of the formula is always an odd number. Determining the power of 2 as 0 or 1, we get the result
of the formula also equal to 0 or 1. The basis for deriving this formula was predetermined
mathematically by the rules of the Cantor set. The Cantor set assumes the clipping of the
elements set to a subset of the interval [0,1] of the numerical axis, consisting of all numbers of
the form:

Where ei is equal to 0 or 29. The result of these mathematical transformations will always
be odd, moreover, what remains after the clipping of all intervals (adjacent intervals), the total
length of which is 1, is a "Cantor perfect set".
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Turning to the history of mathematics, we find that the formula used by R. Hartmann is a
simple number of M. Mersenne9. In the "Elements" of Euclid it is proved that if a prime number
has the form 2n – 1 (such numbers are called prime numbers in M. Mersenne), then the number
2n–1(2n – 1) is perfect. And in the XVIII century, Leonard Euler proved that any even perfect
number has this form.
The number of properties of the thing (phenomenon) being determined is subjective, as
R. Hartman writes: "... for an optimist, a glass of water is half full, and for a pessimist - half
empty ...". On the variance of judgments about the same thing (phenomenon), R. Hartman's
reasoning on the decision-making process of an individual about her (his) value characteristics is
based.
Asked about the number of possible characteristics of things (phenomena) R. Hartman
writes: «Let us ask ourselves how many different values a thing can have. Since the set of
properties and each of the sub-sets of this set is a different value, and since according to a well-
known formula, a set of P items has 2P - 1 sub-sets, a thing with P properties can have 2P - 1 sub-
sets of properties. This number, then, 2P - 1 is the totality of different values which a thing can
have»10.
In his writings R. Hartman reflects, taking for example the definition of "good chair". In
general, this thing, as he writes, has in the complex P characteristics, if this thing is so-so, or
average, then the number of its characteristics P / 2.
If this is a worthwhile thing and the number of its characteristics is more than half, then
we will define them by the formula (P / 2 + m), where m <P / 2. Moreover, negative stool
qualities are included in the other half of the total quality (P / 2-m), that is, if the defining
characteristic of the stool is only one, this indicates that the stool is very bad.
Thus, the entire set of qualities (characteristics) of the chair is determined by four
positions: "positive", "standing", "average", "bad". Defining a person by his personal qualities,
considering him (her) not very good, we will estimate the volume of his (her) qualities according
to the formula Р / 2-m.
At the same time, we do not judge a person by the mere judgment of one outside
observer. For someone, the individual in question is "good" (P), for the second, "average" (P / 2),
"for the third" - normal (standing) (P / 2 + m), for the fourth - 2-m).
Summarizing all the positions, we obtain the result (2x1 / 2P), that is, P, which
determines the whole volume of qualities (characteristics) of the thing (phenomenon).
Proceeding from the assumption that the general set of properties and each element of this set are
different values and based on the already known formula, the set of P elements has 2Р-1 included
elements - this is the entire set of properties of a certain thing (phenomenon). That is, returning
to the example with a chair, for which 4 properties were determined, following the formula 24–
1=15, we find that the chair is characterized by 15 different value judgments, as it can have 1
variant of positive evaluation, 6 combinations of combinations of 2 qualities, which means 6
variants of positions "so-so", 4 variants - "standing", and 4 variants - "bad".
Thus, R. Hartman gives his definition of axiology, considering value judgments as a
game in the definition of true qualities, and axiology by the score of this game11.
Secondly, the mathematical evaluation of value according to R. Hartman's theory
ultimately reveals the correlation between the characteristics of a thing (phenomenon), which
results in the definition of system value and in particular the process of making an individual
decision about what is "value". If the properties (qualities) of an individual thing (phenomenon)
coincide with the qualities and properties of it in its consciousness, in the mind of the individual

9 Pappas, T. Mersenne's Number. The Joy of Mathematics San Carlos, CA: Wide World
Publ./Tetra. 1989.
10 Hartman, R.S. (1973). The Measurement of Values. Robert S. Hartman Institute. P. 11.
11 Hartman, R.S. (1967). The Structure of Value. Southern Illinois University Press, Carbondale.
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making the decision, this thing (phenomenon) is considered "valuable" for him. In the case of
complete correlation, this thing (phenomenon) will be for the individual "good" (good, endowed
with positive characteristics). The result of the correlation in the case of complete coincidence of
the characteristics is mathematically equal to 1, that is, the decision is made unambiguous,
characterizing, in fact, the definition of absolute value, not endowed with any scattering
parameters.
Third, the mathematical evaluation of value according to R. Hartman's theory ultimately
allows one to accurately assess a thing (the phenomenon) from the point of view of "good" or
"bad", choosing from two essentially aggregated polar variants, two universals endowed with a
set of characteristics. In Hartman's theory, it is the binary system of information coding that, as it
were, predetermines the symbolization of "good" and "evil" as "1" and "0" with only one of the
two options leaving the system.
Binary in the understanding of things (phenomena), according to R. Hartman, goes back
to Galileo, R. Hartman writes: «However, if you take a system like mathematics—and the great
achievement of Galileo was the line between the s and the t in the formula for velocity, v = s/t
which represents the arithmetical division—then you are within a framework that is systematized
and you can then apply this system to the chaos. You take points in the system and apply them to
points in the chaos, and the order between points in the system is the order between the points in
the chaos»12.
Evaluating the result of the characteristic of the thing (phenomenon) R. Hartman uses the
definitions associated with the probabilistic occurrence of events in the system of binary
outcomes13.
The result and purpose of mathematical assessments R. Hartman saw in unambiguous
definition on the basis of a summary mathematical study of the qualities (properties) of a thing
(phenomenon) that is "Good" as a single universal, system category (of two polar "1" and "0"
"good and evil")14.
«So our task, we figured, was to find an exact definition of value, of goodness in terms of
either a mathematical or logical relation which would be as applicable and as developable as the
Galilean definition of motion. This definition was finally found and I will in the time I have give
you the principles of it. We are today in the rudimentary beginnings of a science of value, you
might say the first ten years of Galileo. If you remember how long it took from Galileo to
General Electric, then you will understand the tremendous development that is ahead in the
science of value»15.
The combination of measurements obtained by R. Hartman allows us to present in
mathematical formulas based on the doctrine of values, not only ordinary concepts, but also
complex interactions and situations. Thus, it becomes possible to accurately measure or delineate
between each other values and estimates. Therefore, evaluation from the point of view is good or
bad analogically feasible.
Attempts of logical and mathematical evaluation allowed us to consider the problem of
value evaluation of a thing (phenomenon) from the position of measurements. The multiplicity
of characteristics by which a thing (phenomenon) can be described within the framework of a
numerical measurement receives a completely visible set of qualities, ideally reduces to an
understanding of a given thing (phenomenon) as good or evil for an individual.
This approach allows us to systematize, but not create new value estimates. The
variability of value judgments is achieved only at the expense of different selection criteria

12
Hartman, R.S. (1973). The Measurement of Values. P. 3.
13 Ibid. P. 3.
14 Hartman, R.S. (2002). The knowledge of Good – Critique of Axiological Reason. Amsterdam

/ New York.
15 Ibid.
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included in a common set of position characteristics. It turns out that the entire set of value
positions is initially known and the individual's task is only to choose from the general set those
properties (characteristics) that, in his subjective opinion, are more intrinsic to the thing in
question (phenomenon).
The philosophy of axiology did not set out the task of identifying the beginning of a
system of values, but only to determine the possibility of an optimal grouping of the properties of
a thing (phenomenon) with the goal of its (more) vivid representation due to the dominant
characteristics from a selective population for the individual and a group of individuals, having
the way of thinking in one coordinate plane.

General Analysis
The originality of the new "phenomenological apriorism" was stated back in 1914 by
Scheler, who believed that from all the interpretations of the a priori in the old philosophy "he is
separated by a whole abyss"16.
Its main difference (primarily from the a priori in Kant) is summarized in two points.
First, the "phenomenological a priori" is primarily not Kant's a priori abilities, understood as
forms of cognitive activity, as ways of synthesizing thoughts and representations inherent in the
subject, but the immediate contents of the phenomena of consciousness, the experiences in it, in
which the intuitive entities, necessary for all phenomena of a certain kind.
If these are a priori discretions of values, then they "are valid for the benefits and actions
that carry these values. Thus, the existence as phenomena of consciousness not only of a priori
forms, (formal or, according to Sheler, a logical a priori), but also material a priori essential
contents, is postulated.
Secondly, along with intellectual a priori thinking (conceivable a priori), it is now
assumed the existence of a priori emotional-sensory acts of experience, such as "feeling ...
beauty or charm ... love and hate, desire and unwillingness, religious insight and faith"17. This
phenomenon of the a priori living value sense of approval, rejection, condemnation, etc.) is,
according to Sheler, the primary direct contact with the values ("valuable").
Lotze first gave the concept of value categorical philosophical status and formalized the
philosophy of values (in the proper sense) as an independent one. Relying on Kant's ideas (which
are not fully reinterpreted by him), he, according to Gadamer, substantiated the uniqueness of the
"world of values, that is, expanded around the beauty of the moral universe", accessible to
interpretation as a kind of "world of forms"18. In this "world of forms" Lotze sought to unify the
universal demands of the moral law with a living personal feeling of immediate "love of beauty."
In the historical perspective, however, this combination of the recognition of the
absoluteness of values with immediate subjective value sense turned out to be short-lived, and in
the subsequent axiology it was again replaced by a polemic of opposing tendencies of value
absolutism and subjective value relativism.
But this same combination also determined the special historical role of Lotze, since two
variants of the philosophy of values dominant and competing in the first half of the twentieth
century emerged from it directly: "Neo-Kantian" (Windelband19) and "phenomenological" (later
realized by F. Brentano, E. Husserl, M. Scheler and N. Hartmann).

16 Scheler, M. (1994). Phenomenology and theory of knowledge. Selected works. Moscow. P.

202.
17 Ibid. P. 203.
18 Gadamer, H. G. (1999). Das ontologische Problem des Wertes. Gesammelte Werke.

Tuebingen. Bd 4. S. 196.
19 Windelband, V. (1998). From Kant to Nietzsche. Moscow. Pp. 467-468.
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The latter owes Lotze to the fact that he, together with Scheler, as a way of knowing the
values and the way of their existence "in the subject", proclaimed acceptance and certification by
their value sense of man20.

Actualization
In the author's studies of student youth conducted within the framework of the scientific
direction "Youth of Russia", the Institute for Fundamental and Applied Research of the Moscow
Humanitarian University fixes value orientations on a number of indirect indicators, proceeding
from the fact that the students are in the active stage of secondary socialization, which is a two-
way process where One side is that society constantly in different forms, in different ways and
with different effects, sets the personal orientation of the Socialists Ноo acceptable behavior and
thinking. The other side of the process of socialization is the individual's mastering of these
organizing and impulse-oriented impulses coming from society. The result of socialization is the
resultant of many differently directed influences.
But in the period of college students, we can only talk about a certain level of
socialization achieved by this time, which is subject to change already because any educational
system directly acts as an institution of socialization.
In addition, in the student years, the macrosocial environment begins to exert an
increasing influence on personality: it is understood as the source of orientations and the
regulator of the choice of vital positions.
Hence, value orientations:
1. First, in many respects they will reflect the vital guidelines adopted in society,
and,
2. Secondly, depend on the actual situation and be subject to adaptive changes.
3. At the same time, value orientations are quite autonomous and can be transmitted
from generation to generation not only in the order of direct inheritance, but also through
network communication in diverse social communities21.
In the study, the students' value orientations were presented primarily through answers to
the question, what for them means to "live well". This approach is based on giving importance to
subjective constructions of its current situation against the background of expectations regarding
the life trajectory in the foreseeable future. The ability to select up to five options for an answer,
as well as presenting an opinion outside the formalized part of the scale, gives a fairly clear idea
of the general orientation of the value choice.

Value orientation of students

(in% of the number of respondents)

What does "good to live" mean to you? %

Be financially secure 77,9
Have a good job 65,9
Have a good family 70,4
Not work at all 2,4
To have authority 17,6
To love and to be loved 65,9
To be healthy 70,7

20 Gadamer, H. G. (1999). Das ontologische Problem des Wertes. Gesammelte Werke.

Tuebingen. Bd 4. S. 197.
21
Lukov, Val. A., Lukov, Vl. A. (2004). Thesaurus approach in the humanities // Knowledge.
Understanding. Skill. № 1. P. 93-100. Lukov, Val. A. (2006). Education as a response to the
challenges of globalization / / Knowledge. Understanding. Skill. 2006. № 1. P. 106-109.
 Durreesamin Journal (ISSN: 2204-9827)

What does "good to live" mean to you? %

Live not for yourself, but for people 7,3
Have a good education 14,8
Feel secure 29,6
To be independent, free 37,0
Other 2,1

Representations about the standards of "good life" for students include in the order of the
hierarchy of choice:
• Material security
• A good family
• Health
• Good work
In this case, insignificant positions are:
• altruistic moods (to live not for themselves, but for people - 6 and 7%)
• the desire to have power, to occupy a high position in society
• "not work at all".
Essential in terms of analyzing the values of students are the answers to the question "Do
you think that it is possible today to achieve a high position in society through honest,
conscientious work?".
This is manifested as a general attitude toward work, as well as the idea of admissibility,
legitimacy of various kinds of deviations, deviations from moral norms.
Positive answers are interpreted as readiness for action within the framework of accepted
moral standards.
According to the criteria of national-patriotic orientation, students identify themselves as
patriots, residents of their country without too much activity with the aim of proving their
position to the environment.
The indicator of patriotic attitudes of respondents is also the question: "If you were
offered a profitable contract that involves going abroad for permanent residence, would you
agree?"
At the same time, students do not aspire to take part in social and political movements or
to be in political parties, demonstrating an extremely low level of social and political activity.
The dynamics of assessments on this issue reflects the stability of the socio-political position of
students.
Two-thirds of respondents said they were proud of their country, while it was interesting
that one in five found it difficult to answer this question. In the conditions of Russia's
multinationality, almost 65% of the sample as a whole feel their belonging to a particular nation.
Given the possibility of choosing a country at birth, every second noted "Russia", in a greater
degree, representatives of the regions are more patriotic in this regard. At the same time, it is
impossible to affirm the absolute loyalty of respondents to representatives of other nations. Only
half of the respondents answered that they do not pay attention to representatives of other
nations, and only one in three considers it possible to conclude their own marriage or marriage of
their children with representatives of other nationalities.
With a general national tolerance, only 22.9% of respondents in the sample as a whole
admit that a representative of a different nationality can become a president of the country and
only 19.6% certainly allow marriage by their children or by themselves with representatives of a
different nationality.
Distinctive features of citizens of Russia from citizens of other countries, the majority of
respondents consider the mentality and citizenship (legal connection). But the list of possible
differences is quite large, which indicates the absence of a clearly expressed interpretation of
belonging to the category "citizen of Russia" and the complexity of this concept.
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As a possible country of birth, if there is a choice at birth, respondents prefer Russia.

The study once again confirms that the generalized word "student" accurately reflects
reality. In the student environment, there is a steady trend: in terms of value orientations,
political, social, national and religious identity.
Qualitatively describing the modern society, respondents are sure that young people
today are characterized as aggressive and cynical, without special inclinations to diligence,
spirituality, nobility, honesty, but can be proactive and able to work in a team where they keep
loyalty to their comrades.
All that is missing, according to respondents, modern youth, they see in the distinctive
qualities of the older generation: diligence, patriotism, spirituality, nobility, honesty. At the same
time, respondents consider prosperity, family and personal happiness to be their main aspirations
in life.
The majority of respondents are optimistic, almost two-thirds of the respondents look to
the future "with hope and optimism", the distribution in these estimates is approximately uniform
across the sample. Almost every second person noted that in the last year his life has changed for
the better.
Studies of Russian youth show that under the new conditions there was no complete
rejection of the younger generation from the Russian cultural and historical values of previous
generations. Moreover, it can be argued that in the context of globalization and all the increasing
pressures of the media, reflecting the dominant position of pro-Western culture in the modern
world and, of course, affecting the Russian youth and its value formation, the value system in the
thesauruses of young Russians is becoming more autonomous, in This form expresses the desire
and the ability of the Russian people to defend their self-identity.
The modern youth of Russia, being in social search according to their age, can hardly
fully determine their own place in social networks, especially in the structures of active dialogue
with the authorities. The individuality inherent in youth, in many respects is the result of a
protest and a search for oneself, one's own identification in society. Striving primarily to achieve
personal well-being, the criteria for which young people see as "material security", "having high-
paying jobs", "having a family", "health", young people are fully aware of the difficulty of
achieving it, and showing personal independence in life Becoming, nevertheless gravitate to a
small social group (family), which, undoubtedly, is the basic and leading agent of their social
formation. In many ways, the intricacies of social networks contribute to greater interaction
between young people and small social groups, and to determine their social status precisely in
these social coordinates.
This is confirmed by the fact that there is practically no interest of young people in the
political life of the state and almost complete ignorance of the main political institutions of
power and their main goals and tasks, and most importantly the lack of understanding of the
importance and expediency of these institutions for their own successful professional life.

Discussions
K. Klakkhon and F. Strodtbek22 developed one of the first tools for measuring life values
in mass surveys in the 1950s. Later, a large number of methods were created and a lot of
different value indexes were constructed, fixing values in various social groups.
To date, one of the most authoritative approaches to the comparative measurement of
values is Schwartz's methodology.
On its basis, two methods were developed: a value questionnaire and a portrait
questionnaire, which were used in research in dozens of countries. The first was applied in the
Schwarz Value Research (teacher surveys in 78 countries), and the second in the European

22Kluckhohn, F. R., Strodtbeck, F. L. (1961). Variations in value orientations. Evanston, IL:

Row, Peterson.
 Durreesamin Journal (ISSN: 2204-9827)

Social Research (population surveys on national representative samples in 33 European

countries).
Both methods were used to calculate the same value indices. Comparison of the results of
the two surveys is possible because they were conducted within the framework of the general
methodology (but by different methods and different samples) and in some cases in the same
countries.
While developing the toolkit, the research of M. Rokich's23 values had a significant
impact on Schwartz. A significant part of the indicator words in the Schwartz Value
Questionnaire was borrowed from his list (21 points), and the rest from various international
studies, as well as from texts on comparative religious studies.
A portrait questionnaire is a later version of the value scale, in which some
methodological shortcomings in the value questionnaire are excluded.
Two tools differ not only in the number of respondents' points of the questionnaire, but
also in the form of their presentation.
The value questionnaire offers the respondent two lists of values: the first list - nouns, the
second - adjectives, only 57 words and phrases, each of which should be assessed on the scale
"Contradicts my values" (-1) to "The most important in my life" (+7).
Evaluation of each position on its own scale (and not ranking, as Rokich did), allowed to
exclude the factor of interdependence of the values of the proposed characteristics caused by the
specificity of the method. The introduction of a negative point on the scale made it possible to
identify values "from the expression or spread of which people tend to abstain in their choice and
behavior"24.
The portrait questionnaire included in the European Social Research was developed as a
more compact and less sensitive to cultural differences tool. His ability to measure values was
empirically confirmed even on those samples on which the earlier value questionnaire did not
yield satisfactory results.
The high efficiency of the Portrait Questionnaire is explained by the concretization of the
formulations and the transition to projective technology25. The portrait questionnaire is a set of
21 value portraits of people, the similarity to which the respondent is offered to evaluate on a
scale of 6 points: from "Very similar to me" to "Not at all like me".
Schwartz's method for studying personality values in life, the process of life (or interest
and emotional saturation of life), the effectiveness of life (or satisfaction with self-realization)
and two aspects of the locus of control: the locus of control - I (I am the master of life) and the
locus of control - life (controllability Life).
Similar in meaning constructs also measures the "Technique of Ultimate Meanings"26
(Leont'ev, 1999).
It was developed by the author in attempts to find new, nontraditional approaches to the
empirical study and diagnosis of such structures of subjective reality that are difficult to analyze,
as dynamic sense systems of consciousness.
The methodology is individual in form of conduct and dialogical in nature. The
methodical procedure is a structured series of questions and answers. The questions asked by the
experimenter are the following: "Why do people do this?". A series of questions and answers

23 Rokeach, M. (1973). The Nature of Human Values. New York: Free Press.
24 Schwartz, S. (1992). Universals in the Structure and Content of Values: Theoretical Advances
and Empirical Tests in 20 Countries // Advances in Experimental Social Psychology / M.P.
Zanna (ed.). Orlando, Fl: Academic. Р. 22.
25 Schwartz S., Melech G., Lehmann A., Burgess S., Harris M. (2001). Extending the cross-

cultural validity of the theory of basic human values with a different method of measurement //
Journal of Cross Cultural Psychology. Vol. 32. P. 538.
26 Leontiev, D.A. (1992). The method of limiting meanings (MPS). Moscow. Meaning.
 Durreesamin Journal (ISSN: 2204-9827)

ends when a limiting meaning is revealed, beyond which the subject is no longer able to answer
the question "Why?". Further, the experimenter returns to the branching of the answers left at the
previous stages.
As a result of the whole procedure, the semantic tree of personality is identified and
analyzed.

General Recommendations
In the hierarchy of values, two orders of magnitude are to be distinguished, and one
regulates the relations in accordance with their essential carriers, the other value modalities of
value. Essential carriers of values can be valuable "things", which can be called benefits, and
personality. But in addition to them, the bearers of value are certain "acts" (cognition, love and
hate, will), functions (hearing, sight, etc.), responses (joy over anything, including reactions to
Other people, etc.), spontaneous acts. The most important hierarchy, the value modalities
themselves, is described in the sequence of those series:
1. value series of "pleasant" and "unpleasant." They correspond to the level of essential
carriers "sensual feeling" and its modes - pleasure and suffering, as well as "feelings of
sensations" - sensual pleasure and pain;
2. the totality of the values of the vital feeling. It's about all the qualities that cover the
opposite of "noble" and "low." The values of the sphere of meanings of "well-being" and
"welfare" also belong here. At the state level, they correspond to all the modes of the sense of
life - "rise" and "recession," health and illness, and so on, in the form of responses-joy and
sorrow, instinctive reactions-courage and fear, impulse of honor, anger;
3. areas of spiritual values: "beautiful" and "ugly" and the whole range of purely aesthetic
values; "Fair" and "unjust", that is, the realm of ethical values; The value of pure knowledge of
truth, which seeks to realize philosophy (science, according to Scheler, is guided also by the
goals of "domination over phenomena"). Derivatives of this whole series are the values of
culture, which by their nature relate rather to the domain of goods, that is, the material carriers of
values (art treasures, scientific institutions, legislation, etc.). The states (correlates) of spiritual
values-spiritual joy and sorrow, responses-disposition and disapproval, approval and
disapproval, respect and disrespect, spiritual sympathy, supporting friendship, and some others.
The highest value modality is the modality of the "holy" and the "unholy". Its main
distinguishing feature is that it manifests itself only in those subjects which are in the intentions
as "absolute objects". In relation to this value modality, all other values are its symbols. As
conditions, it corresponds to feelings of "bliss" and "despair," specific responses - "faith" and
"disbelief," "awe," "worship," and similar ways of relationships. Unlike them, the act in which
the values of the saint is initially conceived is an act of love. Therefore, the value of the
individual will necessarily be an independent value in the sphere of the "saint". The values of the
sacred are the forms of worship that are given in the cult and the sacraments. Each of these four
value modalities corresponds to their "pure personal types": the artist of pleasure, the hero or the
leading spirit, the genius and the saint.
The corresponding communities are simple forms of the so-called. "Societies", a life
society (state), a legal and cultural community, a community of love (the church). E. Spranger 27
proposes to distinguish between the levels of values depending on whether one or another series
can be attributed to the means or purposes in relation to others. V. Stern28 in the trilogy
"Personality and Thing" (1924) distinguishes values - goals and values - carriers.

27 Forms of Life and Language Games (Eds. Jesús P.Adilla G. Álvez, Margit G. Affal), Ontos
Verlag, Frankfurt a. M., 2011.
28 Stern, V. (1906-1924) Person und Sache. Bd. 1-3, Lpz.
 Durreesamin Journal (ISSN: 2204-9827)

The "value situation", like the cognitive act, presupposes the presence of three necessary
components: the subject (in this case, the "evaluator"), the object of the "estimated" and some
relationship between them "evaluation".
The discrepancies were due not so much to their actual recognition as to the comparative
evaluation of their place in the "value situation" and, accordingly, the ontological status of
values. And here the main positions are connected with attempts to localize values mainly in the
evaluating entity, mainly in the evaluated object, in both and, finally, outside both.

Conclusion: A new perspective

Specificity of humanitarian knowledge29, suggests that the terminology used in it obeys
other rules in a number of parameters in comparison with the terminology of the so-called exact
sciences. Here there is a possibility of the ambiguity of terms and, moreover, the historical
variability of their content, therefore the history of their emergence and understanding by
different scientific schools is significant. In fact, in most cases in the humanities knowledge, the
scholar deals not with terms, but with concepts, that is, with words, in which, in addition to some
content, there is also an imaginative image in the mind, which causes this or that emotional
reaction30.
Concepts, unlike terms, are difficult to translate into another language, they bear imprints
of the history of language and culture, which leads to difficulties in understanding humanitarian
concepts created in different countries: the same concepts in them are rarely absolutely identical.
Value is one of the basic conceptual universals of philosophy, meaning in the most
general form the non-balizable, "atomic" components of the most deep layer of the entire
intentional structure of the personality - in the unity of the objects of its aspirations (aspect of the
future), the special experience-possession (aspect of the present) and the storage of its wealth in
the caches of the heart (the aspect of the past) - which constitute its inner world as "a unique
subjective being"31.

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