By N.N. Zarubina[1]
The article analyzes the mutual respect relationships as the quality of everyday life. On the basis of the discourse analysis there are identified two types of respect, revealed their social functions and features of historical transformations and manifestations in modern Russia. There are analyzed the reasons of the shortage of mutual respect in everyday life in Russia and its impact on the social relations and institutions of the modern society.
Daily life in a big city is something of unique type and as such has long been drawing attention of sociologists. Classical sociologists Max Weber, Ferdinand Tonnies, Emile Durkheim, and Georg Simmel highlighted some peculiarities of interpersonal relations in modern cities that they saw in increasing alienation, weakening coherence, higher formalization, and stronger pragmatic focus. In fact, a person in megacity is doomed to join a lonely crowd (D. Riesman). The structure of modern megacity contains increasing number of "non-spaces" (Zygmunt Bauman) defined as localities that are meaningless in sociocultural sense for many people and occupied, accordingly, by ,,non-humam beings", i.e. people perceived not as ,,selves" but rather as mere functions (salesmen, policemen, drivers, airport workers etc.). Streams of people moving all the time along streets, crowds filling shopping and entertainment centers, railway stations, airports, other establishments, all follow the universal impersonal rules and requirements on the one side, and form self-organized aggregations of anonymous individuals having neither class relations nor any affinities or cultural links between themselves on another. But impersonal relations of people in big cities produce not only alienation, stresses and aggression. They always speed up the economic and sociocultural development of a city by transforming the specifically urban environment in a cradle of advanced social establishments based on depersonalized social roles and abstract regulations such as market institutions, plants, bureaucracy, mass media, law enforcement system etc.
Social well-being of people in big cities strongly depends on qualities of their everyday life that may make the social environment more friendly or aggressive, comfortable or tense. This environment is built on generally accepted forms of relations between people who neither know each other personally nor are interconnected otherwise but belong to the same self-organized community. One of such forms of relations affecting the quality of everyday life is known as mutual respect. Dictionary of the Russian Language by S. I. Ozhegov and N. Yu. Shvedova define "respect" as "paying deference to somebody based on recognition of his/her merits". This word however has additional meaning expressed using commonly accepted forms of politeness like "dear (meaning "respected") passengers/ customers etc.". This form implies that any person is valued and worth of respect in general, but not for any specific merits or achievements, and treats everybody who is "lonely in a crowd" as self-sufficient personality with the same rights as anybody else in the community, and whose interests are at least the same important as those of others. The daily life in modern cities and today`s society in general based on formal and impersonal "distant" links requires us to respect other people at least as our peers even though their merits may be unknown to us. Disrespect, on the contrary, presumes that others are a priori "worse" and so their interests may be disregarded.
Residents of big Russian cities are increasingly often mentioned to suffer the deficiency of mutual respect which makes their life not just uncomfortable but even jeopardized. In addition, the shortage of mutual respect at micro-level of daily dealings impacts the macro-level where institutions of today`s society are developed, by preventing the establishment even of "distant", depersonalized social relations. Although highly relevant, this issue still has not been specifically addressed by sociologists, however in their surveys they often ask Russians whom they respect among politicians, journalists, experts etc. An intention of this article is to fill this gap at least in part.
Sociological Approaches to the Issue of Mutual Respect
Classical sociologists were not paying much attention to the issue of mutual respect as a quality of social relations although they addressed some notions, which it is indirectly linked to: prestige, authority, intangible capital, confidence, and others. N. Luman places strong importance on mutual respect which he uses to define key instruments of social regulation: morals are defined as "description of conditions on which persons may or may not respect themselves and others"[1]. By this German sociologist, "respect should be understood as generalized recognition and honor which we award to those of others who meet our expectations"[2]. Mutual expectations are what arise from stable, recurrent, and continuing social relationship. Therefore, respect constitutes a prerequisite for steadiness and reproduction of social life while disrespect reveals underlying conflicts and disagreements.
Another important feature of respect according to N. Luman is that it refers to a person in its "entirety" unlike to appreciation of certain achievements in profession or other specified fields[3]. This point of view correlates with that of E. Fromm who defined respect as "an ability to see another human being as it is with his or her individuality and uniqueness". Respect is what represents antithesis of fear and reverence. Without respect, "love degenerates in domination over a person and possession of him/her as a thing"[4]. E. Fromm stresses that respect, along with care, responsibility and learning is a key element of fruitful love as the main property of viable social character.
Making the mutual respect a subject of sociological study facilitates the "culturological shift" observed by Polish scientist P. Sztompka in the current sociology. This shift marks the transition from prevailingly "fixed" instrumental vision of social relations supported by analysis of instrumental rationality, exchange etc. to "soft" approach treating society as a space of moral links. This approach concentrates on studies of human behavior with each other by drawing attention of researchers to multidimensional and complex interpersonal relations of "soft" type that string confidence, loyalty, and solidarity between people together into a unique "moral space" where every person is situated[5]. Respect is also mentioned by P. Sztompka as a kind of such "soft" relations like, for example, a moral component of formal and instrumental relations represented by employment contracts, sale transactions and so forth, but still has not been addressed by the sociologist specifically.
The increasingly popular studies of social media are supposed to provide an important fundamental prerequisite of "culturological shift" in the current sociological science. The initial theories of social networking systems originated in the middle of XX century from ideas of rational exchange as the basis for networking (shared by psychologists B. Skinner and G. Homans, sociologists P. Blau, R. Emerson, J. Coleman, and later the founder of "new economic sociology" M. Granovetter and others)[6]. These conceptions were using "hard" mathematic methods to analyze interaction of social actors. Today, studies of social networking within "relational theory" and "actor - network" theory increasingly change their focuses in favor of the nature of interactions, their contexts, and meanings that precede the connection bundles. In these new approaches to studies of social networks, "relationship between culture and structure is not that of two independent things. Rather, culture and structure, language and relational ties are intermingled in sociocultural environment"[7]. Such studies rely upon "soft", flexible qualitative methods and place principal importance on discourses that develop in social networks, generation of meanings as production of ties in variety of contexts, and generation of actors themselves through impregnating them with various meanings[8].
Today, confidence is generally seen as one of the most fundamental relationships underlying the social networking processes. To my mind, respect is equally relevant as a content that develops in communicational context and frames an actor in specific relationship. For instance, in its studies of business networking processes, economic sociology emphasizes not only confidence, but authority and business reputation of their participants which essentially correlate with respect and determine the specific nature both of actors and their relationships.
How can we define respect as a "soft" quality of social relations for the purposes of sociological analysis? Based on the discourse analysis, we may identify two meanings most commonly associated with the word "respect" in today`s Russian culture and accordingly describe two of its types. The first common interpretation was mentioned above and is based on meritocratic understanding of respect as especial deference of one`s merits and achievements ("Feeling of respect is of selective nature... It is something that needs to be deserved", online discussants say). Another is egalitarian interpretation of respect based on equality of other people with us in terms of value and worth ("Everybody should be a priori respected except for those who proved not to deserve respect by their deeds", opponents object in the same discussion)[9].
The first - meritocratic - understanding of respect is based on the idea that it is deserved by those persons and social groups whose merits and advantages induce esteem of all members of community or whose deeds meet community`s expectations that are underpinned by universal understanding of good and use. Existence of respected citizens means that the society is in robust condition and maintains consensus regarding the most appreciated, significant and acknowledged merits and deeds as well as their subjects. On the contrary, if a community lacks or has just a few widely respected people or too broad variance of views as regards whom it may or should respect, it can be surmised of anomie and disagreement about fundamental social values defended by respectful people.
In historically hierarchical societies, high social position of a person usually provides grounds to respect him or her as such, especially on a part of inferior classes, although of peers as well, regardless of his or her actual merits. Esteem of higher social statuses, whether classes, ranks, offices or other, ensures firmness of then existing order and reproduction of relevant social system. In times of Peter the Great, the code of behavior "Honest Mirror for Youth" (of XVIII century) contained the following strong recommendation: "Young people should always highly honor and respect their commanders whether at Court or elsewhere to the same extent as they wish themselves to be honored after a long service"[10].
A somewhat obsolete term "servility" (or "respect for rank") now treated rather negatively had an expressed socio-cultural function in traditional societies, when attribution of unquestioned predetermined merits to superior social statuses was securing both stability and continuity of then existing social structure and cultural values. At the same time, such respect conferred certain obligations on its subject since he or she only deserved it if acted consistently with his or her status and performed all duties he or she bore by this virtue. Even inferior ranks could claim respect for themselves if they did their job honestly.
More sophisticated modern societies of egalitarian nature interpret the meritocratic type of respect somewhat differently, as now a formally high status alone is not enough to warrant respect. The latter needs to be supported by actual achievements valuated with reference to the current value scale. Thus, politician can be respected for his or her efforts and not merely for a seat in parliament he or she holds; scientist is respected not for degree or rank as such but rather for his or her expertise and achievements etc. In this context meritocratic respect may not be endless and depends not so much on objective value of one`s deeds and merits as on meanings and importance attributed to it by specific community in a given period of time. As we will see below based on current examples of Russian life, respect of personal achievements, social roles etc. is a variable value. During periods of crisis and instability, in anomie and absence of coherent system of values for diverse social groups, the latter develop their unique understandings of what a respected person should be which may differ from those maintained by other groups.
Alternative ideas of respect could have been found in traditional societies as well. They had nothing common with considerations of status and meritocracy but were rather rooted in egalitarian ideas advocated by Christianity and other world religions. For example, a famous source of Russian medieval ethical literature "Domostroi" (patriarchal rules of household) from Father Silvester (XVI century) as a code of everyday piety calls for respect of not older and superior persons only but all people as made in God`s likeness, and support such respect with proper treatment of them: "Love God and respect people: calm an injured, resist hardship, be generous and merciful to every who pleads, welcoming to beggars and strangers"[11].
Here we can trace the sources of the second-type respect defined in this article as egalitarian type that results from treatment of all people as deserving esteem unless they have crossed the limits of socially accepted behavior. With the development of modern society, egalitarian version of respect becomes more popular than ever. Western European cultures of XVII-XVIII centuries shared the philosophy of "natural law" and "natural equality" of people that took up the ideas of Christian egalitarianism and developed them in secular manner. During the Enlightenment, this philosophy was embodied in triad "Freedom, Equality, and Fraternity" supporting the culture of bourgeois egalitarianism in which every person has a right to be respected as equal to every other. This way, the respect of human being as personality regardless of his or her social status and actual achievements becomes a standard of modern society`s everyday life and provides new grounds both for formally legal and moral principles of social regulation. From then onwards, daily behavior in every area of social life has been supposing the honoring of other people`s dignity, rights, interests, and feelings.
By reason of its unconditional universality, respect of egalitarian nature tends to develop into a formal type of behavior identifiable as mere expression of politeness, common decency, framework of etiquette rules that requires starting and ending any business message with representations of "respect" or "esteem". Turning into mere formality, respect becomes a necessary instrument to establish "distant" (or also known as "weak") social ties and relations in today`s mass society the institutes of which require consistent interaction not only among people with close relations (of affinity, neighborhood, friendship, co-working etc.) but with completely unknown occasional counterparties in the context of economic or social activity, communications and other areas. Businessman, journalist, manager, public activist, etc. - everybody addressing a mass i.e. depersonalized audience - will do what he wants with greater effect or establish more robust relations if he shows respect to such audience and deserve its respect in turn. By strengthening these depersonalized ties, mutual respect of citizens at macro-level facilitates development of stable social institutions. Collective life in big cities tends to rely on institutional regulations rather than close personal relationships. Therefore, even respect of unknown person whom we may need to have a short contact with warrants us more stable social environment.
The types of respect described above fulfill different social functions: egalitarian respect provides consistency of "distant" social relations and ties of formal nature, ensures stability of mass society`s daily life and all of those social institutions that are based on formal distant relations (law, market, government, and so on). Meritocratic respect supports uneven distribution of intangible capital and fixes consensus over the existing value system through generally shared understanding of the most respectful personal qualities as well as personalities, professions, and social roles they are embodied in.
Mutual respect between residents of Russian big cities as a way to balance everyday interactions
Daily exchange of views between people in Russian big cities as well as mass media and Internet users often touch on an issue of "total disrespect": "Today, nobody is respected in Russia: neither teacher, nor doctor, nor old man. People must have turned into monsters"[12]. The same question is addressed by sociological surveys. According to authors of analytic report "What Do Russians Dream Of", 73% respondents feel the decline in respect of elderly over recent 15 to 20; 67% mention that women became less regarded[13]. Everyday disrespect between people can be seen in numerous cases when, for example, someone drops garbage just in entrance hallways, or parks a private car at a bus stop, or when stores sell outdated foods, and ending with arbitrary distortion of established city`s environment by "infill" development, or closing of schools, or cutting-out public gardens etc. All these cases are based on one`s explicit or implied belief that interests, feelings, opinions, and even safety of other people may be disregarded simply because they are not worth attention, time, or efforts. In 2012, Wazlaw Radziwiovisz, Polish journalist of Gazeta Wyborcza who lived in Moscow caused a big stir with his report in the Internet. He seemed surprised and disgusted about mutual disrespect by Russian people of each other`s private spaces and their habits to hustle, obstruct the narrow paths, violate parking rules, and so forth. He mentioned that in other countries these types of behavior "may cause fight" while in Russia they became a routine pattern. This is just a further example of the fact that in their everyday life Russians living in big cities are increasingly losing an ability to respect others as equal to themselves and as valuable individuals deserving their private interests to be honored.
The analytic report "Russian Identity Measured Sociologically" of 2007 prepared by the Institute of Sociology (Russian Academy of Science) jointly with Russian Office of Fridrikh Ebert Fund states that 64% respondents place importance on fostering "tolerance and respect of other people" in their children. However, in these terms Russia remains well behind the developed countries with established democratic traditions and advanced institutions of civic society including Sweden (92.3%), United Kingdom (83%), and the USA (79.8%)[14]. In aforementioned countries, tolerance and respect of other people were mentioned by majority respondents among two top qualities to be fostered in children first of all, while in Russia they rank forth after ambition, responsibility, decisiveness, and perseverance, i.e. the qualities that help to achieve success. This order of priorities shows that tolerance and respect, although important, still have not been recognized by Russians as key drivers of success and, accordingly, not considered as a necessity. For example, according to the data of Public Opinion Fund, in our country a teacher is valued for "good knowledge of his or her discipline" (27%), while "respectful treatment of children" seems important to 12% only[15].
Several in-depth interviews* show that majority of citizens in various social and age groups often face mutual disrespect primarily in everyday life, routine contacts in public areas, transport, on motor roads etc. By words of those interviewed, in daily contacts "you feel not as a person but just a unit of something". Similar issue of mutual disrespect often arises in the Internet where users protected by anonymity may practice disrespectful and even intentionally offensive forms of behavior. Specific way of virtual communication widely spread in the Internet is called trolling: it instigates conflicts and mutual distrust in online communities through deliberate use of irreverent, mocking, and offensive rhetoric[16].
Therefore, the absence of egalitarian respect adversely affects contacts between personally unfamiliar people in the circumstances of self-organization when individuals elect contexts, contents, and rules of interaction by their own. That is why situations that are formally regulated by some universal rules may appear uncomfortable, since their actual content depends on how agents will treat each other and specific context of interaction, as in case of road traffic for example. When something is "prohibited but strongly desired", those who disrespect others and disregard their interests may dare to violate any road rules. As a result, mutual disrespect leads to inconsistency and chaos of interactions between personally unfamiliar people.
But if formal methods of regulation fail, society actively develops informal rules and offsets deregulation of "distant" ties through establishment of "close" relations. By this reason, conflicts are often settled with use of force or threat to use the same. As a sequence, everyday contacts between Russians become uncomfortable, unstable, and even dangerous. For instance, mutual disrespect between drivers at urban roads results not only in accidents but in conflicts that are often settled then by directly involved parties instead of competent authorities, and in many cases with use of force. Formal relations are replaced by informal, for example by voluntary associations of citizens for joint fight against offenders, such as the movement "Stop a Cad" against those who violate parking rules. It became widely known recently as using radical and often illegal methods to teach lessons to offenders.
Another very important social sector where many respondents increasingly feel shortage of mutual respect is contacts with administrative and governmental authorities. Respondents mention persistent disregard of their needs and interests by public officials, unwillingness to understand their concerns, devote time etc. People are often getting an impression that these institutions "exist per se", "treat people as waste" or "troublesome insects", "only deal with those who may be useful for them". Public typically gives officials and administrators as good as they get: according to Levada Center, the list of the most disrespectful careers includes those of politicians (36%), officials (28%), policemen (29%), judges (17%), and prosecutors (16%)[17], all of whom represent the state machinery with its disparaging of people and their dignity. This provides further evidence that without the culture of egalitarian respect the development both of consistent and efficient interactions at the level of "distant" social ties and enduring social institutions would be jeopardized.
Difficulties in development of "distant" social ties in most cases lead to their persistent replacements by "close" relations: thus, Russians are known to prefer contacting relatives or close friends when they face serious challenges, i.e. using "a back door" or "pull" to get something instead of relying on formal rules and institutions. As reported by researchers, even in big industrial cities of China local people known for stability of their interpersonal relations guanxi (ties, connections etc.), when they face challenges in protecting individual rights and interests, looking for job and so on, seek help with formal institutions such as trade unions or governmental authorities more often than residents of Russian mega-cities, and these institutions appear to react more effectively[18]. Therefore, the modernization in Russia still lags behind that of China not only in terms of investment flows, economic growth or urbanization but formalization of social contacts and development of enduring institutions based primarily on predetermined respect of human beings as value-in-itself.
The underlying reasons of shortage in egalitarian respect, inability of people to respect other as someone of equal merits whose interests are not less legitimate are supposed to lie in sociocultural transformations of recent decades. Although this deficiency shows itself in wide variety of daily forms, respondents see its key reason in "lack of shared values", "absence of consolidated perspectives" to integrate the society. Other mentioned reasons include cult of prestige and personal leadership maintained in big cities often expressed through demonstrative behavior behind acceptable limits[19]. Therefore, the reason of shortage in egalitarian respect is presumably to be found in disagreement over common values, respectful personal qualities, and people whom to recognize as their bearers.
According to sociological surveys, values supported by Russian people increasingly change and vary to a significant extent depending on age, income, and experience of respondents. As shown by results of WCIOM survey conducted in August 2007 in 153 communities of 46 oblasts, krais and republics of the Russian Federation, which enrolled 1 thousand 600 people, the qualities mostly valued by Russians at that time were "integrity, living honestly and not for profit and pleasure only" (57%). Being a good family man ranked second (45-46%), while "professional expertise and skills" follow with little lag (34-37%)[20]. Qualities attributable to "a man of success" such as entrepreneurship, high incomes, connections and influence did not get tops over the sample in general which means that in 2007 majority of Russians were not considering such qualities sufficient to respect those in whom they are pronounced.
It follows from the above that society maintains a relative consent over the values understood as respectful personal qualities. This interference is supported by results of surveys focused on respectfulness of various professions. The survey held by Levada Center in 2012 among 1,601 people of 18 and more years old in 130 communities of 45 country`s regions revealed that Russians respect most of all doctors (55%) and teachers (48%); also, farm workers and researchers were rated high by 44% respondents[21]. Results produced by other studies may differ in figures but not in implications. Participants of survey held by Research Center of recruitment portal Superjob place their highest respect on doctors (29%) and teachers and mentors (13%). Other professions gained much lower percentage: between 2 and 3% respondents voted for military men, lifeguards, workers, and researchers. Also, respondents accompanied their answers with typical comments such as "I respect simple workhorses grubbing for peanuts!"; "My respect to producers nor resellers"[22].
The above data prove that respect by Russian people is still enjoyed by honest persons whose activities are useful for community and are not of clearly egoistic nature. This implication is supported by the trend of placing respect on valuable personal qualities: according to the same survey of WCIOM as mentioned above, the following qualities have been increasingly respected as compared to similar study of 1997: patriotism (in 2007 it was demanded by 24% against 15% in 1997), civic-mindedness (20% against 15%), religious belief and observation of Commandments (16% against 11%)[23].
The same follows from the survey focused on journalist profession held by the Public Opinion Fund in 2001 and 2012. The reduction in percentage of respondents confident that journalists enjoy public respect (from 53% in 2001 to 45% in 2012) is offset by increasing number of those who do not think journalists to exert material influence on life in the country (from 16% in 2001 to 26% in 2012) as well as declined number of those rating the journalists` influence on society positively (from 49% in 2001 to 41% in 2012 г.)[24].
However, the same surveys reveal transformations of Russians` value preferences in line with modernization of the society, increased individualistic trends, ethics of achievements and success. According to WCIOM, Russians now place more respect on affluence (15% in 2007 against 11% in 1997), while "modest doers uneager for award" are respected much less (9% in 2007 as compared to 22% in 1997). The clearest changes in hierarchy of respectful qualities are observed in differences between preferences of various age and income groups. Youth and high-income respondents show new range of priorities in which major role is played by qualities leading to success and well-being, a skill of sitting pretty (settling in life). According to results of the same WCIOM survey, qualities valued by young people higher versus older groups include professionalism (45% and 28% respectively), a skill of sitting pretty (41% and 12%), influence (12% and 4%). High incomes are respected by young respondents more than by sample in its entirety, 24% versus 15%, while older, more "traditional" generation places much lower value on them (8%). Prosperous Russians, more than those with low incomes, appreciate qualities that help to achieve success and prosperity such as entrepreneurship (35% versus 17%), professional expertise (43% versus 31%), "right" contacts and influence (12% and 6% respectively). High income as such is recognized as a reason to respect people by 18% prosperous and just 10% needy respondents[25].
Significant cultural shifts reflected in preferences of respectful personal qualities are evidenced by curious data of the company Profi Online Research that surveyed 2 thousand respondents for Forbes magazine via the Internet. They were offered to elect from the top hundred richest Russians (according to Forbes) who "deserve the highest respect". Based on their answers, 10 most respected magnates were identified, following which respondents were asked to select those from a list of 18 positive qualities that they would attribute to each of these businessmen. This way, researchers expected to understand not only who of magnates is respected most, but which qualities for. The report of the surveys shows that the most widely shared reason to respect magnates is business acumen. For instance, R. Abramovich heading the list of "respected magnates" (27.1% votes) appears to deserve respect for his intuition, foresight, competitiveness, business acumen and an ability to build high-performing business, while second high M. Prokhorov (23.8%) is perceived as effective manager and supporter of innovations. At the same time, unblemished reputation, honesty, and modesty are not considered necessary to respect a businessman at all. According to authors of the report, respondents mentioned them more often, as lower was the rating of a businessman[26].
It is symptomatic that altruism and social responsibility or else the "devotion to society" are not mentioned today among considerations on which respect of a businessman should be based. While respectfulness of all the remaining professions, as described above, still involves criteria of usefulness for public and devotion to society, the large business is rated using different standards of value, namely success and effectiveness. Therefore, Russians show an increasing respect of those personal qualities that ensure success, career achievements and high income, although these changes originate primarily from the most "modernized" groups - young people and those who have already achieved success, while in general Russian people continue preferring traditional grounds for respect such as integrity, honesty etc. In conclusion, we would summarize that modern Russia demonstrates relatively consistent understanding of respectful qualities but their range is undergoing gradual transformation towards election by the most "modernized" groups in favor of qualities helping to achieve success and wealth to the detriment of honoring modesty and altruism.
The increasing individualism and ethics of success in today`s Russia are rather of effortless nature as they are inspired not so much by creative activity, civic engagement or self-implementation as by egoistic expectations, locking into one`s close world, and eventually by solely individual interests instead of collective, social efforts etc.[27]. Uncertainty of individual achievements, unbelief in themselves and general frustration often force people to assert their advantages through demonstrative disrespect of others whom they treat rather as threat or obstacle, competitors or enemies than individuals of equal value. It would be now relevant to recall a comment of E. Fromm that the causes of egoism as extreme individualism lie "in lacking self-respect and insufficient love of one`s own "ego", that is of particular human being as a whole with all of his or her capabilities"[28].
The recent twenty years of reforms in Russia affected the everyday relations of people and these changes extended most significantly to social groups that were most actively involved in modernization, first of all residents of big cities. The quality of such relations declined which is clearly shown, among other things, by deficiency of mutual respect. Today, a big city inevitably accommodates various social groups with differences not only in economic, political, and symbolic statuses, but in values and ideas of behaviors, roles, and personal qualities which should be respected most. This is what makes egalitarian respect relevant more than ever as assigning to Other an equal value with ours, and treating him or her as somebody of value whose interests should not be disregarded. This is a critically important form of mutual respect the deficiency of which may prejudice the development of "distant" social ties and institutions of the current Russian society.
Interpersonal Respect as Quality of Everyday Life in Russian Big Cities
By N.N. Zarubina
Summary: The author analyzes the mutual respect relationships as the quality of everyday life. On the basis of the discourse analysis there are identified two types of respect, revealed their social functions and features of historical transformations and manifestations in modern Russia. There are analyzed the reasons of the shortage of mutual respect in everyday life in Russia and its impact on the social relations and institutions of the modern society.
Keywords: social relations, mutual respect, everyday life, the social transformations.
[1] Natalia Nickolaievna Zarubina, Doctor of Philosophic Science, Professor of Sociology Department in the MGIMO (U) of the MFA of Russia
Notes
[1] N. Luman. Social Systems. A Sketch of General Theory. SPb: Nauka, 2007. p. 126.
[2] N. Luman. Social Systems. ... p. 312.
[3] Idem.
[4] E. Fromm. Escape from Freedom and Man for Himself. М.: Izida Publishing House, 2004. p. 250
[5] P. Sztompka. Confidence as Foundation of Society. М.: Logos, 2012. pp. 44-45.
[6] S. A. Kravchenko. Trends of Sociological Imagination: the World Culture of Innovative Thought. М.: Ankil, 2010.
[7] D. V. Maltseva, N. V. Romanovsky. Modern Networking Theories in Sociology // Sociological Studies, 2011, No. 8. p. 33.
[8] D. V. Maltseva, N. V. Romanovsky. Modern Networking Theories in Sociology ... p. 34-35.
[9] http://maxpark.com/community/2494/content/826014
[10] Domostroi. Honest Mirror for Youth. SPb.: Azbooka-Classika, 2008. p. 160.
[11] Domostroi...p. 39.
[12] http://maxpark.com/community/2494/content/826014
[13] What Do Russians Dream Of: Ideals and Reality. М: Ves Mir Publishers, 2013. p.51.
[14] See: Russian Identity Measured Sociologically. Analytical Report. М.: IS RAS, Russian Office of Fridrikh Ebert Fund, 2007
[15] http://fom.ru/obshchestvo/10659
* Citations here and forth are from the author`s collection of interviews.
[16] See: R. A, Vnebrachnykh. Trolling as a Form of Social Aggression in Online Communities // Vestnik Udmurtskogo Universiteta. Philosophy. Sociology. Psycjology. Pedagogy, 2012. Release 1. pp. 48-51.
[17] http://www.rosbalt.ru/main/2012/10/05/1042829.html
[18] M. F. Chernysh. Labor Market and Regulatory Environment in Saint-Petersburg and Shanghai: Effects of Reforms // Sociological Studies, 2010, No. 8. p. 35.
[19] See: N. N. Zarubina. Culture of Wealth and Its Development in Modern Russia // Culture of Wealth and Its Development in Modern Russia / Ed. by S.V. Pirogov. М.: MAKS Press, 2013.
[20] http://top.rbc.ru/society/02/10/2007/121127.shtml
[21] http://www.rosbalt.ru/main/2012/10/05/1042829.html
[22] http://www.russedina.ru/articul.php?aid=25614
[23] http://top.rbc.ru/society/02/10/2007/121127.shtml
[24] http://fom.ru/SMI-i-internet/10526
[25] http://top.rbc.ru/society/02/10/2007/121127.shtml
[26] http://www.russianhome.com/forum/showthread.php?t=33930
[27] M. K. Gorshkov, N. E. Tikhonova and others. Is Russian Society Prepared for the Modernization? Analytic Report. М.: IS RAS, Russian Office of Fridrikh Ebert Fund, 2010. p. 54.
[28] E. Fromm. Escape from Freedom and Man for Himself... p. 87.
