What are the features of spiritual needs? Why are they common?

A person’s spiritual needs, together with requests of a material nature, become, in fact, two sides of the same coin. As creatures belonging to the animal world, until the end of their days people remain hostage to physiology, which requires society to constantly replenish the material resources necessary for life. Humanity needs food, shelter, protection from the adversity of the weather. A lot of things are needed to make life safe and satisfying. Including things that, due to ignorance, a person is not yet aware of. But there is also an aesthetic side. As human practice has shown, starting with Adam and Eve, satisfying only biological needs for an individual from the homo sapiens tribe is not enough. Why? For a person who has reason, he also needs ideological conditioning of his actions. People need certain life guidelines that allow them to more comprehensively and rationally identify and, if possible, assimilate the benefits that guarantee optimal comfort.

Spirituality becomes this mediator. At least the most important of all achievable. It fills the individual’s consciousness with those guidelines that provide the opportunity to live better. They give everyone the same metaphorical Darwinian twig, with the help of which you can reach what was previously inaccessible. Filling the intellect with new knowledge, sensory images and applying all this in practice, a person improves his capabilities, understands their extent and thereby understands his surroundings and himself better and better.

What is a need example?

A need is a need, a need for something for a person’s life. The manifestation of needs in animals is associated with a complex of corresponding unconditioned reflexes, called instincts (food, sexual, orientation, protective). The most striking example of human needs is cognitive.

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What are the principles?

Values ​​are divided into material and spiritual:

• money, a set of expensive goods, jewelry, luxury items, etc. are considered material;
• spiritual values ​​are a combination of moral, moral, ethical and religious concepts that are important to an individual. These include love, respect, friendship, creativity, honesty, devotion, peacefulness, and understanding. The concept “spiritual” comes from the words “spirit”, “soul”. This is evidence that you need to appreciate the spiritual qualities of people.

Any individual, to one degree or another, depends on material wealth. But you cannot put material well-being above spiritual principles.

With age, priorities change. This happens under the influence of surrounding people and events that have occurred. At preschool age, children value friendship, parental love, and they do not care what material objects surround them or whether their friends are rich. During school and adolescence, boys and girls pay attention to the level of income of their own and other people’s parents. Often spiritual and moral principles fade into the background. At an older age, the realization comes that money cannot buy trust, love, honesty, and moral values ​​become a priority. It is important to instill in children kindness, the ability to understand and sympathize from an early age.

Economic interest

The motive that motivates a person to engage in economic activity is called economic interest. It reflects the economic needs of a person. For example, in order to sell his labor at a higher price, an employee needs to show how qualified he is. At this moment he is trying to satisfy his financial needs. Moreover, the more he earns, the higher his self-esteem and social status will be. By competing with other employees, he achieves great results, which has a positive effect on both himself and the entire enterprise as a whole. Therefore, economic interests and needs cannot exist without each other.

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- to the spiritual: active life, life wisdom, love, responsibility, beauty, mercy, justice, self-improvement, freedom, beauty, health, knowledge, etc.

Depending on the created value system, each person can be classified into one of 3 groups: - materialists; - spiritual people; - spiritual materialists.

I wonder which group you belong to?! Now stop reading for a minute and think. In which direction are your main development vectors directed? Toward the material? Or maybe towards the spiritual? Or both! Personally, I belong to the 3rd group. I am a spiritual materialist. But 5 years ago I was an inveterate materialist. Understanding the 7 areas of life helped me become more balanced and start living.

The value system of modern man, unfortunately, is similar to the Leaning Tower of Pisa, which is skewed in one direction. You ask where? Towards material values. Everyone simply froze in materiality, like blocks of stone. You can touch, see, buy material values, and they all depend on the time in which a person lives. For example, 300 years ago there were no cars and that means there was no value in them either. Now you’re just thinking about how to make money on a cool Mercedes. Imagine that Jesus walked around the Holy Land and just had a blast without an iPhone 7S! There are now 60% materialists, and every day there are fewer and fewer of them.

There are much fewer spiritual people. 30% percent. A person pays attention to spiritual values ​​after 40-45 years. Wisdom comes, you begin to value health, you show more love for the world around you, freedom and creativity appear in life. You think more about God and life in general. The time for inner philosophy is coming. I want to be silent more and even be alone. But many become so absorbed in spirituality that they forget about the material side. Most of the great Creators were poor. “Creativity and freedom are important to me, but money doesn’t bother me”—only a person whose life values ​​are directed only towards the spiritual world can say this. And this is also a certain imbalance that needs to be eliminated. The faster the better.

Only spiritual materialists can be harmonious. In their value system, both are important. Personal development should be based on two types of values. Spiritual and material are two sides of the same coin. There is no need to deny one or the other. You need to connect, and then a powerful inner force will appear that can work wonders. One only helps the other. They don't interfere. What would happen if I had to ride a unicycle. You can drive, but the speed will not be the same. And the speed of development of your personality is very important in life. There are approximately 10% of spiritual materialists. And there should be much more! We must create new life on our new planet Earth!

The value of human relationships

Human relationships are of great value, since any individual is a social being

. Not a single person can live in society without communicating with other people, without entering into social relationships - friendships, love, partnerships.

Friendship and love relationships are of particular value to humans.

, because in them you can find support, understanding, support.

In relationships that inspire trust in a person, he can reveal himself and develop.

Having like-minded people

nearby gives, endows with positive emotions.

Examples

What are a person's values? Pyramid of human values:

Examples of life values:

1. Relationships with a loved one.
   Having a permanent relationship with a like-minded person plays a big role for a person. Such people have a predominant need for affection, care, tenderness, and mutual understanding. Having found a suitable partner, they strive to maintain the relationship with him and get married.

   In marriage, such people turn out to be faithful and caring spouses, for whom personal life always comes first.

2. Money
   . Material gain, financial well-being and prosperity are the main goals in the life of a person for whom money is the highest value. His actions are primarily aimed at generating income and achieving material wealth.
3. Power
   . People who value power above all else strive throughout their lives to improve their social status. They want to occupy a certain position in society that allows them to influence others.

Creation

Creativity is characteristic of every person, but not everyone discovers it in themselves. This is the creation of something new, something that has not been seen before.

It is usually believed that creativity is creating a work of art, writing classical music, but a little girl, for example, who wrote a couple of lines in her notebook about a bear cub walking in a meadow - this is already creativity, she is a creator and has created something new.

Creativity is the ability to create something new; it always elevates the soul and ennobles the personality.

Hierarchy of values

Each person's hierarchy of values ​​has its own characteristics. Each life value in such a hierarchy takes its place depending on the degree of its significance for the individual.

If we summarize the results of numerous studies, we can determine the following common hierarchical sequence of life values

:

• family;
• children;
• health;
• career;
• money;
• self-realization;
• Friends;
• entertainment;
• public acceptance.

Thus, basic personal and family values ​​are at the top of the hierarchy, and material and other values ​​are at the very bottom.

Part I. About morality in general

What should not be meant by it? When setting out the concepts of moral feeling, moral law, sense of duty and conscience, we always had in mind the free intentions and actions of a person, about which those movements of moral feeling are aroused and those ideas arise in the mind that provided the material for these concepts. Moving now to the very intentions and actions of a person, from the repetition and strengthening of which virtue or vice and moral character are formed, we must first of all pay attention to the fact that these intentions and actions impart the meaning of moral ones, that is, those about which one is excited moral feeling. What such a character imparts to our intentions and actions lies not in the intentions and actions themselves, but in the fact that they are recognized as free - in moral freedom. Just as much as, on the one hand, moral feeling constitutes the basis of those ideas from which the concepts of moral law, sense of duty and conscience were formed, to the same extent moral freedom constitutes the basis for those spiritual formations that are called virtue and vice and moral character. Merging with each other inseparably in the very center of our consciousness, in our “ I”

, both of these elements, i.e. moral feeling and freedom, together with their consciousness in every act of self-conscious activity, constitute the exclusive, essential content of this very “
I”
or our spiritual personality33. Such immeasurably important significance of the concept of moral freedom requires the most careful and clear concept of it from the Orthodox Christian point of view. Expanding this concept, we will first explain its negative side, i.e., what should not be understood by moral freedom, and then the positive side of this concept, i.e., what is meant by this freedom; further we will offer an answer to the objections known to us against the existence of correctly understood freedom and, finally, we will try to prove the agreement of our doctrine of freedom with the teaching of divine Revelation.

They often talk about freedom, meaning by it not something that really exists, but only an abstract, and, moreover, purely negative, concept, i.e., meaning the absence of external, from external nature or other people, obstacles to any external actions

. In this sense, they talk about it when they talk about civil freedom, that is, about the absence of obstacles from other people to dispose of their property in one way or another, to enter into contracts, etc.; about freedom of the press, that is, about the absence of external obstacles to publish such or other thoughts; about political freedom, that is, about the absence of obstacles to this or that participation in state and international affairs and relations; about freedom of religion, that is, about the absence again of external forced obstacles to one way or another manifest one’s beliefs outside. All this is said about freedom in almost the same sense in which they talk about free air, as long as it is not locked on all sides, about free birds or animals, as long as they are not in a cage or on a chain, etc. Not about This is, of course, the kind of freedom we are talking about when we talk about moral freedom.

They also talk about freedom in a different, more positive sense in relation to living beings and even to humans - namely, as the last reason for their actions, without, however, further characterizing this reason in any way.

.
This concept of freedom is closer to the essence of the matter, but it is still very ambiguous. One reason is not like the other. A well-known flower, when exposed to the rays of the sun, seems to open itself or turn to the sun; a pet, when influenced, for example, by the smell of food, the threat or affection of the owner, etc., itself runs in one direction or another; in both cases the cause of the movements or actions lies either in the sun, smell, sound, or in the organization of the plant or animals. If an animal could be conscious of itself, then it would, without a doubt, recognize itself as the cause of its actions, but this would not mean that it has freedom or is a free cause
of its movements and actions, but only that external influences on it , thanks to its internal organization, it is necessary to force it to move not directly, through an external push or contact, but through the mediation of the nervous system and the inherent strength of sensations and innate drives.
From these internal drives and sensations and from the repetition of this or that method of arousing and satisfying them, a whole system of so-called morals can develop in irrational animals - a system that is sometimes called their will and can be modified under the influence of education, training, etc., but nevertheless, this will not be the freedom we are talking about. If all this can be called freedom, then only psychological
or
natural
, which has the meaning that a being, conscious of its inclinations and actions as
its own
, is forced to them not by the material force of a direct push and not by the blind physical force of movement, but through the mediation of sensations and their corresponding ideas, which however move this being with such fatal necessity as water flows along an inclined surface or a round body moves from a push given to it. This is how determinists usually understand freedom, that is, those who reject it in man and therefore, from their point of view, attribute its existence in man to his self-delusion.

Such freedom, i.e., as the final cause of human actions, is what many philosophers and theologians have in mind when they try to prove the superiority of human nature over irrational creatures or to explain the image of God in man as infinitely elevating him above them34. But determinists rightly object to them that a person can act only according to known motives or desires, which are all dependent, on the one hand, on the unchanging needs of human nature, and on the other, on the influence of the external world, and are by no means in the control of man and that every human determination and deed is not the inevitable consequence of the most persistent or strongest impulse, the energy of which is hidden, on the one hand, in the unchangeable properties of human nature, on the other, in the excitation of these properties by external influences. “A person does only what he himself wants. This is true, say the determinists, but he can want at any given moment only what he wants, that is, out of necessity, and nothing more.”35

The rather ambiguous doctrine of moral freedom should also include some of the newest Russian writers, for example, Chicherin (“Science and Religion”, Moscow, 1879). On the one hand, proving the moral freedom of man, Mr. Chicherin rightly teaches that the human soul is not an “empty box” in which motives and external influences independent of it seem to operate, that it carries within itself something common, unified, unconditional, which rises above all private, varied and finite motives, that it is capable both in the theoretical sphere of ascending from abstraction to abstraction until it reaches pure negation, and in the practical sphere it can rise above private motives or given motives, opposing them to all other, private same motives, or to all particular impulses is able to oppose the consciousness of unconditionally general principles, - or can renounce the latter, abstaining from all activity on a given occasion solely for the sake of the idea of ​​​​pure freedom or reluctance to bind oneself to anything - and thus rise to its unconditional essence or its independence from anything

.
Thus, freedom here means a person’s independence from anything or pure freedom
, which constitutes his unconditional essence. On the other hand, explaining the origin of evil in the world, he writes: “As a rational-moral being, man is aware of the general, unconditional law that connects him with all rational beings, and acts on the basis of this law. As a sensual being,36, on the contrary, he has no other motive than personal pleasure, which can often run counter to the requirements of the moral law. We have here a comparison of two opposite world principles: the abstract general and the particular.”

“These opposite principles,” continues Mr. Chicherin, “are combined in a single being, which recognizes itself as a single person and acts as such. Consequently, this combination cannot be represented in the form of two forces independent of each other, which are in constant struggle and of which, under given circumstances, one or the other can gain an advantage. In an individual being there can be only one dominant principle, and this principle in a person can only be reason, for it is obvious that an unconditionally general law cannot be subject to particular determinations, but the opposite must be true. An individual being, in which, according to the law of his nature, private drives dominate, is not a rational-moral being. This is an animal, not a person. Consequently, if a person allows within himself the predominance of private drives over the general law, then this assumption can only be the work of the dominant element of his soul, that is, reason. There must be a split in the mind itself

. This is what Kant meant when he argued that moral evil does not consist in the predominance of private ends over the general law, but in the fact that reason recognizes in itself a rule that allows this predominance.”37

“This internal split of the mind is explained by the dialectical law, which is derived from idealism. But reason itself reduced this opposition again to unity. The opposition of definitions here lies in the fact that, on the one hand, the mind is the consciousness of a general law or connection of rational beings, and on the other hand, it recognizes itself as a separate being or an independent private center. The moment at which this independence, recognizing itself as an exceptional principle, puts itself in conflict with the general law, is a manifestation of evil. Taking this point of view, a person denies his own inner essence - those eternal and infinite principles that lie at the basis of his nature as a rational being. The reason for such denial is given by the combination of reason with the physical element

.
As a sensual being, man is nothing more than an individual who seeks personal satisfaction and sees in everything else only a means to achieve this goal. At the same time, being gifted with reason, a person can subjugate external objects. Uniting with the sensory element, the mind is the ruler of the physical world. Hence the desire, or, in moral terms, the temptation, to stand out from subordination to the general law and become an independent center
.
And since this tendency follows from the very nature of man as an individual, we can say that it is innate to him.
Therefore, there is no person exempt from evil .”

“On the other hand, however, this internal split constitutes nothing more than the lowest moment of human nature. The inner essence of a person nevertheless consists in the subordination of private aspirations to the general law, and this consciousness remains invariably in him as a requirement of an unceasing conscience. Therefore, when he steps out of submission to the general law and, splitting within himself, puts personal goals above general ones, he cannot plead that he did not know what he was doing. This perversion of his nature is his own doing or an act of freedom. But having accomplished this fact, he still remains within himself what he was. Its nature is that the general must rule over the particular, and therefore it always retains the opportunity to deny that negation and return to the positive demands of its infinite nature. He is free to break the law, but he is also free to obey it.”

The ambiguity lies here in the concept of both the sensual nature of man, and the spiritual nature, and of his personality, and of freedom.

Sensuality, according to the teachings of Checherin, is an integral part of man as a personal being.

, - it constitutes the condition that he can experience
personal pleasure
. Consequently, we conclude, by sensuality we mean not only the bodily nature of man, but also the spiritual, since personal pleasure is undoubtedly not only a bodily phenomenon. But such pleasure, or the ability to feel, apparently in Mr. Checherin has nothing in common with the spiritual, or rational-moral, nature of man, for the rational-moral is opposed by Mr. Checherin to the sensual, on which all personal pleasure depends.

What then is the spiritual, or rational-moral nature of man? What excites her to activity? And the answer to this question is again ambiguous. This is reason, the dominant or dominant principle in man, an unconditional element of his spirit, the bearer of absolute principles or laws of both knowledge and practical activity of man. As the bearer of practical moral law, that is, the consciousness of the connection of rational beings with each other, it is directly opposed to everything personal, private and therefore unconditionally condemns all personal, private motives in human activity, as soon as they become in conflict with the requirements of the general law or overpower them

. But if the personal, therefore individual, eo ipso, if not the general, the particular, is a contradiction to reason, then what in this case is reason itself outside the personality, that is, outside self-consciousness, therefore outside individuality? What is the general law of reason without a corresponding moral feeling, the movement of which is the only motive for fulfilling the law and is always a personal state? And how is it possible to fulfill the general law without the individual duties of each individual? If private, personal motives always constitute something illegal, then all duties, as individual ones, are also illegal. Then all morality, personal life, and with it reason itself are subject to condemnation. If these duties can be in harmony, as Mr. Chicherin himself proves, with general laws, then the demands of reason cannot be morally opposed to personal, individual motives. According to Mr. Chicherin, “the law expresses the connection between rational beings and in this case is directly opposed to the personal, private.” But the connection of rational beings with each other does not yet exhaust the entire content of the moral law; it presupposes the personal self-awareness of these beings, if they are truly rational, and, finally, cannot at all be opposed to their personal interests, which can and are by no means of an egoistic nature. G. Chicherin does not clearly think about both the nature of the spirit and the properties and content of the moral law.

“In man,” continues Mr. Chicherin, “opposite principles are combined: the abstract general and the particular; but, as a single being, he is conscious of himself and acts as a single person; the dominant principle in it can only be one thing - reason; for it is obvious that an unconditionally general law cannot be subject to particular definitions, but must do the opposite. If a person allows the predominance of private drives in himself (through this he becomes, according to Mr. Chicherin, an animal and not a person), then this assumption is a matter of reason alone; the mind itself is subject to the possibility of bifurcation, on the one hand being the consciousness of a general law or the connection of rational beings, on the other, recognizing itself as a separate being or an independent private center. That moment at which this independence, recognizing itself as an exceptional beginning

, puts itself in conflict with the general, is a manifestation of evil; The reason for this independence is the combination of the mind with the physical element, with the sensory side of man, according to which he is nothing more than a separate individual, striving only for personal satisfaction.”

So, what is a person according to Chicherin? Is he a personal and independent being or impersonal? Neither one nor the other, but something in between. It cannot only be an independent being or an independent private center - for independence, separateness is a contradiction of community, the connection of rational beings with each other. But on the other hand, being a combination of the general and the particular, he, as an individual being, cannot help but recognize himself as one center, face

, although it should be dominated not by the personal, but by the general principle. All this is extremely confusing, dark and unfounded. Wouldn't it be much simpler and more correct to say that a person is a person who carries within himself the consciousness of the requirements of the law that are obligatory for all people, each person, however, carried out independently, in the form of individual duties? In this case, neither independence will be contrary to the general, nor individual duties will contradict the generally binding requirements of the law, just as the connections of rational beings among themselves, personal motives will not be eo ipso egoistic, contrary to the general law or the common good; and also freedom itself will not have the dialectical-deterministic character that it has in Mr. Chicherin’s theory.

According to this theory, it turns out that freedom is only a negative concept, the absence of dependence on anything

and, moreover, characteristic of a rational being only because it is a synthesis of two principles: the unconditional and the conditional, the infinite and the finite.
Only thanks to this synthesis, reason, as the dominant part in it, has the opportunity to rise above private impulses, opposing some of them to others, or to contrast all private impulses with the consciousness of unconditional principles, or to renounce the latter, abstaining from all activity on a given occasion solely for the sake of the idea of ​​pure freedom or unwillingness to bind oneself to anything
, and thus rise to one’s unconditional essence or one’s independence from anything.
In essence, such freedom and such an unconditional essence is a purely negative concept, no different from the above-explained natural or psychological, and therefore can very easily be accepted by determinists. Without motivation, activity is impossible for a person; But whether these impulses are in a person’s power, Mr. Chicherin does not explain this; abstinence from activity for the sake of the idea of ​​pure freedom does not constitute its proof; for abstinence itself, even if short-term, will still be an act of will and, moreover, because of a certain desire - to prove freedom. But whether a person, under certain conditions, may not want this proof, this is not clear from this very proof. Explaining the origin of evil in man, Mr. Chicherin himself weakens this evidence, which is already weak. By virtue of the omnipotent dialectical method, in the theoretical field the mind is forced to move from one position to another, the opposite and then to a synthesis of them, followed again by analysis, opposition and a new synthesis, and so on in an ascending line; By virtue of the same dialectical method, the human mind is innate, according to Mr. Chicherin, with a practical urge, or temptation, to split itself into two, to step out of subordination to the general law and become an independent center. Although this internal split constitutes nothing more than the lowest moment of human nature, nevertheless, the creep towards it follows from the very nature of man, as a separate individual, and therefore there is no man
, says Mr. Chicherin,
exempt from evil
. What is the moral freedom of a person here, if not an innate dialectical-moral method, according to which a person inevitably has to either descend from general principles to particular motives, i.e., to do evil, then ascend from these latter to the first, i.e., to free himself? from evil; for it is impossible for the mind, according to Mr. Chicherin, not to recognize itself as an independent center, or person, and it is impossible to live by any general principles without private motives, or by any particular drives without the consciousness of universally binding laws. The imaginary independence from anything, thus, turns out to be very similar to the pure necessity of acting one way and not another, according to the properties of the elements themselves, the synthesis of which, according to Mr. Chicherin, is man himself.

Meanwhile, the concept of moral freedom does not at all require that a person act without personal motives, nor that he should not be an independent center in moral terms. On the contrary, where there are no personal moral motives and where at the same time there is no moral independence, real freedom is unthinkable.

Types of moral ideals

Types of spiritual and moral values:

1. Meaningful. They reflect the worldview of the people and their attitude towards their culture. They shape personality and help determine attitudes towards people around them and the whole world.
2. Moral. These values ​​regulate relationships between people. These include the concepts of kindness, politeness, mutual assistance, honor, loyalty, and patriotism. Thanks to moral concepts, the famous saying appeared: “Do unto people as you would have them do unto you.”
3. Aesthetic. This type of value implies spiritual comfort. It occurs when the individual has self-realized and is in harmony with himself and the world around him. Aesthetic values ​​include the concepts of the sublime, beautiful, tragic and comic.

Why is the value system so important for every person?

It is important to understand that the presence of a system of value orientations already indicates a mature personality. Personal values ​​determine our internal readiness to perform certain activities and indicate the direction of our development. To put it in simpler words, the value system for a person is a certain vector of his development. The value world of every person is vast. However, there are certain “basic” values ​​that determine activities in the main ones.

Life values ​​do not arise overnight. They are the result of our life experiences. Significant events in our lives, books, films, teachers, etc. play a huge role in this. Life values ​​can change over time. There is nothing more permanent than temporary. At 15 you have one set of values, at 30 you have different values. Each person's values ​​are individual, like fingerprints. The coincidence of the main life values ​​strengthens relationships between people, which is very important in modern society.

Understanding your main life values ​​is a very important thing. If you live a long and difficult life, and at the end you understand that such a life was not interesting, then it will be too late to change anything... If, on the contrary, you know well what you want from life, what is truly for you dear, every day of your well-structured life will be filled with meaning.

Basic Spiritual Concepts

Kind people are happier than others, because by doing good they bring joy and benefit to the world and help others. The basis of good deeds is compassion, selflessness and the desire to help. Such people are respected and loved.

beauty

Only a talented person can see beauty in the world around him and convey it to others. Beauty inspires creative people to create works of art. Many artists, poets, performers and musicians try to find this important landmark.

True

This value leads to self-knowledge and the search for answers to important moral questions. Truth helps people separate good from evil, understand relationships, and analyze their actions. Thanks to the truth, humanity has created a set of moral laws and rules of conduct.

Art

Art makes a huge contribution to personal development. It encourages you to think outside the box and unlock your inner potential. Thanks to art, the range of interests of an individual expands and allows him to develop spiritually and see beauty. Artists throughout history have contributed to culture and everyday life.

Creation

This spiritual need helps the individual realize individual talents, develop and strive for high things. Creativity promotes the manifestation of abilities for the benefit of society. Creative figures tend to transform the world; they move towards something new, think more broadly and productively, leaving behind:

• cultural monuments;
• literature;
• painting.

All these things together influence society and encourage other people to develop and not stand still. In everyday life, creative individuals help progress transform the world around us.

Love

This is one of the first moral guidelines that a person encounters. Parental, friendly love, love for the opposite sex gives rise to many emotions. Under the influence of love, other values ​​are formed:

• empathy;
• loyalty;
• respect.

Existence is impossible without it.

Spiritual values ​​and concepts play an important role in the life of every individual and people as a whole, accompanying them throughout their lives.

Values ​​play a huge role

.

They determine his thinking and guide his actions.

Each person has his own hierarchy of core values.

How to survive a family crisis? Find out about this from our.

Classification in the table

The variety of values ​​can be classified by combining them into the main parts that make up a person’s life:

When does a woman have a midlife crisis? find out right now.

Liberty

Freedom is a very multi-valued concept, but it can be characterized. A person can always feel when he is free and when he is not. If he acts based on his principles, desires and is responsible for the result of his actions, he is free.

That is, he is responsible for his actions and decides for himself what to do. This means free will and no coercion from outside.

Rethinking

There are certain signs by which a person understands that his value system needs rethinking:

Thus, life values ​​not only determine our behavior, but also guide our lives.

A clear understanding of your own life values ​​is the key to satisfaction with your life and a full, successful existence in society.

What is the most important thing in life for you? And if you ask this question to different people, you will probably get different answers. I would immediately say freedom and development. One of my best friends replied that the most important things in life for him were family and health. You will have your answer. All you need to understand is that what is important to you controls your actions. Depending on what your priorities are, your life will be structured. And in this article I would like to talk about the formation of a system of life values, because... I think this is a very important point in the process

Definition of the concept and signs

What it is?

Life values

- these are the views and beliefs that a person adheres to when committing his actions.

Based on his own life values, a person makes a decision about what is acceptable to him and what is not.

Despite the fact that people themselves determine life guidelines for themselves

, in the process of constant existence in society, they gradually begin to automatically obey their own attitudes and act in accordance with them.

This is explained by the fact that the existing norms and rules that a person adheres to are inherent in himself.

If he betrays his own views and beliefs, this will invariably lead to, and demotion.

List of main features

:

A life position that affirms the value of a person as an individual is called humanism

.

Value system for men and women

Historically, the main value of men is fulfillment in society

, and the main value of women is
fulfillment in the family
as a mother and wife.

Creating a comfortable environment at home by the wife guarantees the husband success in his endeavors thanks to the support and understanding that is provided to the man at home.

Nowadays, women often choose fulfillment in society as an important life value. Creating a family and having children remains no less important tasks

.

The general value system of men and women primarily includes the following factors: health, material well-being, family well-being (having a spouse and children), personal development, career success.

Role

Components of personality

Values ​​are an integral part of personality

person.

If a person tends to love his family, strive for career success, and engage in spiritual development, then other people can use knowledge about his values ​​when characterizing his personality.

Love for family

characterizes a person as responsible, loving and caring.
Career success
speaks of discipline and determination.
The desire for spiritual development
indicates high morality and intelligence.

Prerequisites for behavior

At the same time, values ​​are also the motivation of human behavior.

If a person’s own health occupies a priority place among life values, then all his behavior will be aimed at observing this value - maintaining a correct lifestyle

, constant monitoring of your health, avoiding situations dangerous to the body, etc.

If for a person kindness, decency and sincerity are integral elements of spiritual values, then meanness, betrayal, and lies cannot be expected from him.

The exception is cases when a person departs from his life goals under the influence of external factors: thirst for profit, avoidance of responsibility, etc.

In this case, it is possible to commit actions that contradict existing principles

.

Often the result obtained does not bring the expected satisfaction to a person due to the contradiction that has arisen between internal principles and committed actions.