Values have been a central concept in the social sciences since their inception. For both
Durkheim (1897/1964) and Weber (1905/1958), values were crucial for explaining social and
personal organization and change. Values have played an important role not only in sociology,
but in psychology, anthropology, and related disciplines as well. Values are used to characterize
cultural groups, societies, and individuals, to trace change over time, and to explain the
motivational bases of attitudes and behavior. Application of the values construct in the social
sciences during the past century suffered from the absence of an agreed-upon conception of
basic values, of the content and structure of relations among these values, and of reliable
empirical methods to measure them (Hitlin & Piliavin, 2004; Rohan, 2000). Recent theoretical
and methodological developments (Schwartz, 1992; Smith & Schwartz, 1997) have brought
about a resurgence of research on values. The recent theory concerns the basic values that
people in all cultures recognize. It identifies ten motivationally distinct types of values and
specifies the dynamic relations among them. Some values conflict with one another (e.g.,
benevolence and power) whereas others are compatible (e.g., conformity and security). The
"structure" of values refers to these relations of conflict and congruence among values. Values
are structured in similar ways across culturally diverse groups. This suggests that there is a
universal organization of human motivations. Although the nature of values and their structure
may be universal, individuals and groups differ substantially in the relative importance they
attribute to the values. That is, individuals and groups have different value “priorities” or
In ethics, value denotes the degree of importance of some thing or action, with the aim of
determining what actions are best to do or what way is best to live (normative ethics), or to
describe the significance of different actions. Value systems are proscriptive and prescriptive
beliefs, they affect ethical behavior of a person or are the basis of their intentional activities.
Often primary values are strong and secondary values are suitable for changes, What makes an
action valuable may in turn depend on the ethical values of the objects it increases, decreases
or alters. An object with "ethic value" may be termed an "ethic or philosophic good" (noun
Values can be defined as broad preferences concerning appropriate courses of actions or
outcomes. As such, values reflect a person's sense of right and wrong or what "ought" to be.
"Equal rights for all", "Excellence deserves admiration", and "People should be treated with
respect and dignity" are representatives of values. Values tend to influence attitudes and
behavior and these types include ethical/moral values, doctrinal/ideological (religious, political)
values, social values, and aesthetic values. It is debated whether some values that are not
clearly physiologically determined, such as altruism, are intrinsic, and whether some, such as
acquisitiveness, should be classified as vices or virtues.
A value is a universal value if it has the same value or worth for all, or almost all,
people. Spheres of human value encompass morality, aesthetic preference, human
traits, human endeavour, and social order. Whether universal values exist is an
unproven conjecture of moral philosophy and cultural anthropology, though it is clear
that certain values are found across a great diversity of human cultures, such as
primary attributes of physical attractiveness (e.g. youthfulness, symmetry) whereas
other attributes (e.g. slenderness) are subject to aesthetic relativism as governed by
cultural norms. This objection is not limited to aesthetics. Relativism concerning morals
is known as moral relativism, a philosophical stance opposed to the existence of
universal moral values. The claim for universal values can be understood in two
different ways. First, it could be that something has a universal value when everybody
finds it valuable. This was Isaiah Berlin's understanding of the term. According to Berlin,
"...universal values....are values that a great many human beings in the vast majority of
places and situations, at almost all times, do in fact hold in common, whether
consciously and explicitly or as expressed in their behaviour..." Second, something
could have universal value when all people have reason to believe it has value. Amartya
Sen interprets the term in this way, pointing out that when Mahatma Gandhi argued that
non-violence is a universal value, he was arguing that all people have reason to value
non-violence, not that all people currently value non-violence. Many different things
have been claimed to be of universal value, for example, fertility, pleasure, and
democracy. The issue of whether anything is of universal value, and, if so, what that
thing or those things are, is relevant to psychology, political science, and philosophy,
among other fields.
Perspectives from various disciplines[edit]
Philosophical study of universal value addresses questions such as the meaningfulness of universal
value or whether universal values exist.
Sociological study of universal value addresses how such values are formed in a society.
Psychology and the search for universal values[edit]
S. H. Schwartz, along with a number of psychology colleagues, has carried out empirical research
investigating whether there are universal values, and what those values are. Schwartz defined
'values' as "conceptions of the desirable that influence the way people select action and evaluate
events".[6] He hypothesised that universal values would relate to three different types of human need:
biological needs, social co-ordination needs, and needs related to the welfare and survival of groups.
Schwartz's results from a series of studies that included surveys of more than 25,000 people in 44
countries with a wide range of different cultural types suggest that there are fifty-six specific
universal values and ten types of universal value.[7] Schwartz's ten types of universal value
are: power, achievement, hedonism, stimulation, selfdirection, universalism, benevolence, tradition, conformity, and security. Below are each of the value
types, with the specific related values alongside:
Power: authority; leadership; dominance, social power, wealth
Achievement: success; capability; ambition; influence; intelligence; self-respect
Hedonism: pleasure; enjoying life
Stimulation: daring activities; varied life; exciting life
Self-direction: creativity; freedom; independence; curiosity; choosing your own goals
Universalism: broadmindedness; wisdom; social justice; equality; a world at peace; a world
of beauty; unity with nature; protecting the environment; inner harmony
Benevolence: helpfulness; honesty; forgiveness; loyalty; responsibility; friendship
Tradition: accepting one's portion in life; humility; devoutness; respect for tradition; moderation
Conformity: self-discipline; obedience
Security: cleanliness; family security; national security; stability of social order; reciprocation of
favours; health; sense of belonging
Schwartz also tested an eleventh possible universal value, 'spirituality', or 'the goal of
finding meaning in life', but found that it does not seem to be recognized in all cultures.
A Theory of Value Contents and Structure
The Nature of Values
When we think of our values, we think of what is important to us in life. Each of us holds
numerous values (e.g., achievement, security, benevolence) with varying degrees of
importance. A particular value may be very important to one person but unimportant to
another. The value theory (Schwartz, 1992, 2006a) adopts a conception of values that specifies
six main features that are implicit in the writings of many theorists:
1 (1) Values are beliefs linked inextricably to affect.
When values are activated, they become infused with feeling. People for whom independence
is an important value become aroused if their independence is threatened, despair when they
are helpless to protect it, and are happy when they can enjoy it.
(2) Values refer to desirable goals that motivate action.
People for whom social order, justice, and helpfulness are important values are motivated to
pursue these goals.
(3) Values transcend specific actions and situations.
Obedience and honesty values, for example, may be relevant in the workplace or school, in
business or politics, with friends or strangers. This feature distinguishes values from norms and
attitudes that usually refer to specific actions, objects, or situations.
(4) Values serve as standards or criteria.
Values guide the selection or evaluation of actions, policies, people, and events. People decide
what is good or bad, justified or illegitimate, worth doing or avoiding, based on possible
consequences for their cherished values. But the impact of values in everyday decisions is rarely
conscious. Values enter awareness when the actions or judgments one is considering have
conflicting implications for different values one cherishes.
(5) Values are ordered by importance relative to one another.
People’s values form an ordered system of priorities that characterize them as individuals. Do
they attribute more importance to achievement or justice, to novelty or tradition? This
hierarchical feature also distinguishes values from norms and attitudes.
(6) The relative importance of multiple values guides action.
Any attitude or behavior typically has implications for more than one value. For example,
attending church might express and promote tradition and conformity values at the expense of
hedonism and stimulation values. The tradeoff among relevant, competing values guides
attitudes and behaviors (Schwartz, 1992, 1996). Values influence action when they are relevant
in the context (hence likely to be activated) and important to the actor. The above are features
of all values. What distinguishes one from another is the type of goal or motivation that it
expresses. The values theory defines ten broad values according to the motivation that
underlies each of them. These values are likely to be universal because they are grounded in
one or more of three universal requirements of human existence with which they help to cope.
These requirements are needs of individuals as biological organisms, requisites of coordinated
social interaction, and survival and welfare needs of groups. Individuals cannot cope
successfully with these requirements of human existence on their own. Rather, people must
articulate appropriate goals to cope with them, communicate with others about them, and gain
cooperation in their pursuit. Values are the socially desirable concepts used to represent these
goals mentally and the vocabulary used to express them in social interaction.
10 Universal Values
Defining goal: independent thought and action--choosing, creating, exploring. Self-direction
derives from organismic needs for control and mastery (e.g., Bandura, 1977; Deci, 1975) and
interactional requirements of autonomy and independence (e.g., Kluckhohn, 1951; Kohn &
Schooler, 1983). (creativity, freedom, choosing own goals, curious, independent) [self-respect,
intelligent, privacy]
Defining goal: excitement, novelty, and challenge in life. Stimulation values derive from the
organismic need for variety and stimulation in order to maintain an optimal, positive, rather
than threatening, level of activation (e.g., Berlyne, 1960). This need probably relates to the
needs underlying self-direction values (cf. Deci, 1975). (a varied life, an exciting life, daring)
Defining goal: pleasure or sensuous gratification for oneself. Hedonism values derive from
organismic needs and the pleasure associated with satisfying them. Theorists from many
disciplines (e.g., Freud, 1933; Williams, 1968) mention hedonism. (pleasure, enjoying life, selfindulgent)2
Defining goal: personal success through demonstrating competence according to social
standards. Competent performance that generates resources is necessary for individuals to
survive and for groups and institutions to reach their objectives. As defined here, achievement
values emphasize demonstrating competence in terms of prevailing cultural standards, thereby
obtaining social approval. (ambitious, successful, capable, influential) [intelligent, self-respect,
social recognition]3
Defining goal: social status and prestige, control or dominance over people and resources. The
functioning of social institutions apparently requires some degree of status differentiation
(Parsons, 1951). A dominance/submission dimension emerges in most empirical analyses of
interpersonal relations both within and across cultures (Lonner, 1980). To justify this fact of
social life and to motivate group members to accept it, groups must treat power as a value.
Power values may also be transformations of individual needs for dominance and control. Value
analysts have mentioned power values as well (e.g., Allport, 1961). (authority, wealth, social
power) [preserving my public image, social recognition] Both power and achievement values
focus on social esteem. However, achievement values (e.g., ambitious) emphasize the active
demonstration of successful performance in concrete interaction, whereas power values (e.g.,
authority, wealth) emphasize the attainment or preservation of a dominant position within the
more general social system.
Defining goal: safety, harmony, and stability of society, of relationships, and of self. Security
values derive from basic individual and group requirements (cf. Kluckhohn, 1951; Maslow,
1965). Some security values serve primarily individual interests (e.g., clean), others wider group
interests (e.g., national security). Even the latter, however, express, to a significant degree, the
goal of security for self or those with whom one identifies. (social order, family security,
national security, clean, reciprocation of favors) [healthy, moderate, sense of belonging]
Defining goal: restraint of actions, inclinations, and impulses likely to upset or harm others and
violate social expectations or norms. Conformity values derive from the requirement that
individuals inhibit inclinations that might disrupt and undermine smooth interaction and group
functioning. As I define them, conformity values emphasize self-restraint in everyday
interaction, usually with close others. (obedient, self-discipline, politeness, honoring parents
and elders) [loyal, responsible]
Defining goal: respect, commitment, and acceptance of the customs and ideas that one's
culture or religion provides. Groups everywhere develop practices, symbols, ideas, and beliefs
that represent their shared experience and fate. These become sanctioned as valued group
customs and traditions. They symbolize the group's solidarity, express its unique worth, and
contribute to its survival (Durkheim, 1912/1954; Parsons, 1951). They often take the form of
religious rites, beliefs, and norms of behavior. (respect for tradition, humble, devout, accepting
my portion in life) [moderate, spiritual life]
Max Scheler’s Hierarchy
“ Is there such thing as RIGHT, UNCHANGING and UNIVERSAL values? ”
Idealist Point of View : There are unchanging and universal values.
The values of love, care, and concern for our fellowmen are values for all people regardless of
time and space. These are called transcendent values
Relativist Point of View: Claim that there are no universal and unchanging values. They assert
that values are dependent on time and place.
“ Are values TAUGHT or CAUGHT? ”
Values are TAUGHT! Values are CAUGHT...
Cognitive Affective Behavioral DIMENSIONS
3 Dimensions of Values :
Cognitive Dimension - Mental understanding and readiness
Affective Dimension - Experience toward something
Behavioral dimension - Living by the value
Value formation is a training of the Intellect and will Your intellect discerns a value and presents
it to the will as a right or wrong value. Your will wills to act on the right value and wills to avoid
the wrong value presented by your intellect.
As described by St. Thomas Aquinas, “The intellect proposes and the will disposes”
It is clear that “nothing is willed unless it first known”. Thought must precede the deliberation
of the will. An object is willed as it is known by the intellect and proposed to the will as
desirable and good. Hence the “formal and adequate object of the will is good as apprehended
by the intellect”, (William Kelly, 1965)
It is, therefore, necessary that you develop your intellect in its 3 functions namely:
Formation of ideas
Max Scheler’s Hierarchy of Values
Values of the Holy- Spiritual Values -Vital Values -Pleasure Values
Pleasure Values - the pleasant against the unpleasant - The agreeable against the disagreeable
* sensual feelings * experience of pleasure or pain
Vital Values - values pertaining to the well being either of the individual or of the community *
health * vitality - values of vital feeling * capability * excellence
Spiritual Values - Values independent of the whole sphere of the body and of the environment;
- grasped in spiritual acts of preferring loving and hating * Aesthetic values: beauty against
ugliness * Values of right and wrong * Values of pure knowledge
Values of the Holy - Appear only in regard to objects intentionally given as “absolute objects” *
Belief * Adoration * Bliss
Related flashcards


34 cards


23 cards

Philosophy of science

42 cards


19 cards

Indian philosophy

13 cards

Create Flashcards