Formation of traditional value orientations of the youth of Russia and China in the XX-XXI centuries

Syui Xuchen Lecturer; Department of Regional Studies; Lomonosov Moscow State University 119991, Russia, Moscow, Leninskie Gory str., 1, p. 13 syuichen@yandex.ru Other publications by this author

Introduction

Modern processes of globalization have a noticeable impact on the world community, creating new challenges and opportunities for all spheres of life, including culture and social norms. Of particular importance in this context is the formation of value orientations among young people, who, being the driving force of change, are at the center of cultural interaction and transformation. In recent years, subcultures have increasingly become an object of interest to researchers. So, Zhang H. He studied the phenomenon of the Danmu subculture in China^[40]. A. M. Asimova considered the reasons for the rapid spread of the K-pop subculture^[2]. Golovanivskaya M. K. and Efimenko N. A. studied the trend of shifting perception of male beauty in China^[14]. It is also worth noting Bukin D. N., who studied the social ontology of youth subculture^[8]. In the context of this work, it is important to explore how the younger generations of Russia and China perceive and assimilate traditional cultural values in the context of increasing global integration, and how this affects their personal development and social adaptation.

Value orientations of youth in the Soviet period

In Soviet times, the state paid considerable attention to the education of young people, striving to form values in them that correspond to the political goals of the socialist system. Collectivism, hard work, patriotism and devotion to the motherland were the main ideals broadcast through cinema, music and literature. State cultural institutions, such as pioneer and Komsomol organizations, actively attracted young people to participate in public life, cultivating in them a sense of duty to society.

Soviet mass culture had a clear ideological orientation: films, songs and books, as a rule, told about the exploits of workers, the heroism of soldiers and the importance of collective efforts for the common good. The main characters of these works were the embodiment of positive traits that were expected from the younger generation. Music and art served not so much as a means of entertainment, but as an instrument of education.

Cultural shift after the collapse of the Soviet Union

With the collapse of the Soviet Union in 1991, there was not only a political and economic change, but also a cultural transformation. The new post-Soviet Russia began to open up quickly to Western mass culture, which led to a change in the cultural and value orientations of young people. Instead of Soviet heroes and ideas of collectivism, images of the Western world based on individualism, freedom of choice and material success entered the information space.

Western films, TV shows and music have filled the cultural space of Russia. While Soviet works of art glorified the work and unity of the people, Western mass culture brought with it symbols of consumption, success and personal achievements. Young people began to focus on new ideals in which personal success and material well-being became more important than public duty and collective solidarity.

The influence of countercultural musical genres

Music, especially genres such as heavy metal and punk rock, had a particularly significant impact on young people. These musical trends, popular in the West, began to actively penetrate into Russia, offering new forms of self-expression for young people. Heavy metal and punk rock, with their emphasis on protest against the system, aggression and often dark lyrics, came into sharp conflict with traditional values promoted during the Soviet era.

The counterculture expressed through music has become a symbol of freedom from the old ideological framework. Young people, especially in large cities, actively embraced these ideas, which led to the emergence of subcultural movements such as rockers, punks and other groups challenging traditional moral norms. These changes in the youth environment reflected a broader process of abandoning Soviet cultural identity in favor of new, more Western behaviors.

The dominance of visual media and a new value system

By the late 1990s and early 2000s, Western mass culture had finally taken root in Russian society. Visual media, such as television and cinema, have begun to actively shape the worldview of the younger generation. There has also been a significant shift in Russian cinema. Instead of Soviet films about heroism and labor, new films appeared on the screens, which often focused on violence, sexual freedom and material benefits.

For the Russian society, which previously valued modesty, collectivism and public interests, these changes have become a cultural shock. Young people began to adopt new symbols and landmarks that emphasized individual achievements and freedom from social restrictions. These trends intensified especially in the 2000s, when access to the Internet and Western media became virtually unlimited.

Value orientations of youth in the context of global integration

Modern integration covers all spheres of life, including culture and art, attracting the attention of researchers and politicians. Cosmopolitanism is expressed as a global cultural evolution that overestimates national traditions. These changes affect not only economics and politics, but also culture and ethics, affecting personal values, especially important for young people. Value attitudes shape the character, behavior and social status of a person, linking the external environment with internal perception and actions.

The values that young people adopt reflect their interaction with society and recognition of cultural elements. Youth is considered as a key social asset with significant beliefs ^{[31, pp. 103-111]}. The influence of culture on personal development is studied by philosophy, cultural studies, pedagogy and psychology, which, despite different approaches, have common features. Interdisciplinary discussions contribute to new ideas and research directions in the field of thinking and culture^[9].

Paul Baltes proposed a model explaining the impact of historical changes on personality development. He identified three factors influencing maturity: age-related changes (physiological and social transformations), socially significant events (wars, crises, epidemics) and unpredictable individual incidents ^{[42, pp. 611-626]}.

Examples of standard life stages include starting school, completing higher education, military service, and marriage. Although these events are usually age-related, their timing may vary. Socially significant phenomena have a wide psychological effect, and abnormal events such as divorce, job loss or health problems become critical turns in a person's life.

In Baltes' model, personality evolution is important, since key events and their impact uniquely shape human experience^{[43, pp. 122-136]}. This explains why people, despite different events, can react in similar ways and form similar lifestyles.

From birth, children are immersed in an environment filled with expectations, norms and traditions that shape their personality and behavior. Personality consists of beliefs and principles, and, according to sociologists, is formed through cultural assimilation and socialization, where social rules and ideals are assimilated throughout life.

The transmission of cultural principles to children is simplified through social cues and interaction. Important factors of socialization include the formation of independence, self-discipline, altruism and self-identification. The caregivers' attention and support contribute to the development of autonomy and self-sufficiency.

For the effective adaptation of young people to social norms, a clear reaction from parents is important: praise for good deeds and gentle instructions for correcting behavior. Praise should be objective, and discipline should not hinder development. Supportive structures for teenagers include strong connections with the environment, developing skills in sports, music or science, and taking on responsible roles such as caring for the younger ones.

Defensive approaches are reactions to difficulties that do not always lead to positive results. Constructive strategies include planning, self-management, setting priorities, and developing friendships. Adolescents often face a lack of experience and opportunities, which is important to take into account when solving problems and developing youth policy^[22].

In sociocultural discourse, maturity is assessed as an indicator of the success of a value system, but there is no consensus on its achievement. Different views depend on age, experience, and cognitive abilities. Cognitive growth often coincides with physical development. William Perry identified four stages of students' cognitive development: authoritarianism, conceptual relativism, independent choice of ideas and responsibility for principles^[44].

Warner Sheyo considered adaptability to be a key feature of adult life associated with the use of cognitive abilities. He identified three focal points: personal achievements in early adulthood, social responsibility and fulfilling roles in middle adulthood, and reintegration in late adulthood^{[23, p. 584]}.

G. Kraig and D. Bokum emphasize that constant participation in educational activities promotes mental development and prevents cognitive impairment. They highlight the importance of logical thinking and information management skills, and also note that frequently used skills are developed most effectively. Analytical and logical thinking continue to evolve throughout life.

Human principles are formed on the basis of socially determined preferences and are the basis of perception of the external environment. They include values such as hard work, education, compassion and honesty. These universal principles unite different cultures and are necessary for the realization of life goals and ideals. The decline in their importance is a cause for concern. Theories of life ideals help to understand the goals of existence and the difference between true and superficial values.

The study of principles and orientations is related to axiology, the field of the theory of cognition of socioculture. Values can be intangible or tangible and are meaningful to communities and individuals. Orientations form ideas and aspirations aimed at achieving goals. Value priorities play a key role in the self-realization of a person, which is associated with the vital energy of an individual.

There are several ways to self-realization: in Eastern societies, such as China, it is based on traditions and customs; in Western societies, the emphasis is on individual freedom and socially oriented involvement; in domestic culture, self-realization is associated with a Eurasian ethos that includes unity, wisdom and the principles of socialism.

The modern philosophical dictionary of Moscow State University reflects an alternative interpretation of values, emphasizing that value includes both the fundamental foundations of human existence and the significance of specific objects or processes for individuals and groups. These definitions may not coincide or even contradict each other, since philosophical values such as personal independence and objective truth may not correspond to individual interests, and conversely, the personal significance of objects may not be recognized in a philosophical context.

The conceptual interpretation of the key principles includes a difference in their aspects: the individual's perception, the difference between ideal, obligatory and actual states, their manifestation in life and integration into goal-setting and evaluation. M.S. Kagan in the Philosophy of Culture argues that the principle is the result of activities aimed at the formation of values^{[19, p. 221][20, p. 423]}.

At a crucial stage in the development of Russian and Chinese cultures, it is important to analyze the principles that influence young people and shape their worldview. It is necessary to take into account the historical perspective and goals of previous generations in order to understand the modern value field. The questions include: which principles are losing relevance, which ones remain, how changes in the value system occur, and what goals are set by young people in Russia and China. It is also important to explore the differences in the perception of values between rural and urban youth.

Many researchers specializing in the study of the younger generation and their social communities and groups focus on the importance of personal and individualized points of view supported by young individuals. Tatyana Lisovskaya, a specialist in the field of socially oriented science of adolescents, has determined that social structures and the individual are a complex interactive structure. This opens the door to a variety of approaches to analyzing how these elements affect each other^[21]. I. S. Kohn in the work "In search of oneself" emphasizes the importance of the uniqueness of a personality for choosing a socially oriented position. Understanding his uniqueness helps a young man to form an active social position and express his "I". In modern society, the ability to consciously navigate information and make decisions is becoming key to the formation of life values and aspirations on the way to maturity.

Most theories about socially-oriented integration of personality emphasize the importance of the participation of various organizations in education, noting the balance between systematized external influences and internal causes that influence individual decisions. K. Kohn actualizes this approach, arguing that socio-social integration in Russia is associated with "education", which includes both targeted educational practices and and unintended influences that contribute to immersion in cultural traditions and active participation in society.

Education in China includes 12 years: 6 years of primary school, 3 years of junior high school and 3 years of high school. The first 9 years are free, the last 3 years are partially paid for by parents, which leads to about 30% of students not completing their studies. Exceptional success in the second stage allows students to receive free tuition, and outstanding students are celebrated annually, called "first students".

Obtaining this honorary status is extremely desirable and motivates students to strive for it, although achieving such recognition is a significant difficulty. The status of the "first disciple" is closely related to cultural symbols that can be found in the course of research on Chinese historical philosophy. Modern researchers specializing in the philosophy of education point out that what is often understood as "ancient Chinese philosophy" should be considered more as the fundamental basis of education, and not just as a subject of academic analysis.

In middle-level Chinese academic institutions, the teachings and ideas of famous moral thinkers such as Confucius, Lao Tzu and Mo Tzu are reviewed and discussed in language and literature classes. First, students get acquainted with excerpts from canonical ideological works, and then gradually move on to studying original works in the ancient Chinese book dialect called Wenyan. This ancient dialect differs significantly from the current everyday speech. The study of this ancient language is an obligatory part of the educational program, which allows students to deepen their knowledge of their own cultural heritage, trace the trajectory of its evolution and link modern experience with the historical heritage of China ^{[24, p. 109]}.

In general, one of the main goals of modern China is to create its own scientific academic institutions. This undertaking is complex and requires a long time frame. It is noteworthy that modern Russia supports China in achieving these educational successes. As the sociologist notes, China's interest in Russian educational models, including exchange programs for scientists and students, plays a key function in these partnerships^{[29, p. 16]}.

The discourse concerning the social changes of the sixties and later the eighties on the territory of the Soviet state creates a powerful context for studying the evolution of value systems among the younger generation. Researchers focusing on the changes that followed the socio-socio-cultural reforms in Russia emphasize the structural impact of attitudes under the influence of current transformations. It is noted that an increase in the number of divorces, cases of abandonment of children, disrespectful attitude towards elderly citizens, escapes of young people from home, abuse of vulnerable segments of society, negative attitude towards educational institutions among both students and their parents, numerous conflicts between students and teachers, a decrease in the prestige of the teaching profession and the status of education insufficient professional training of graduates of higher educational institutions – all these trends indicate a deep crisis of the socially oriented structure^[16].

A crisis in a certain area does not mean its loss of public importance. On the contrary, active disagreement can signal a conflict of values and a discrepancy between ideals and reality. This may lead to an overestimation and an increase in the significance of the phenomenon. In conditions of social upheaval, the family structure can become especially attractive, offering protection and harmony^[13]. Family and marriage ties, being the fundamental elements of society, are experiencing a revival these days. Economic difficulties can strengthen family interaction, as the need for survival contributes to the creation of family structures that young people choose to console themselves from social change.

Formation of traditional value orientations in China

According to traditional Chinese customs and Confucian philosophy, young people are expected to live with their parents, demonstrating respect and concern for their well-being, maintaining the ideal of four generations under one roof. Although it is becoming more difficult to follow this tradition, the relationship between adult children and elders in China remains close and warm, despite the physical distance.

It has become rare for four generations to live together in China, and frequent job changes among young people have become the norm. Paradoxically, this increased the respect and care of the new generation for their parents. China's modern generation is mostly made up of "single children" — the result of the Population Control Act of 1980, which reduced the population by more than 338 million people.

Confucian ethical principles in South-East Asia contributed to the modernization of the region and the emergence of the phenomenon of "Asian tigers". Japan's economic rise is attributed to its unique production models, which were borrowed by other Southeast Asian countries. In this region, the emphasis on value-based actions differs from the Western focus on results.

Max Weber considered Confucianism to be the cause of China's backwardness, but his analysis was incomplete. In fact, Confucian ethical principles have supported economic achievements in East Asia. Confucianism manifests itself through attitudes emphasizing respect for elders, collectivism, the pursuit of knowledge, responsibility and self-discipline, which was useful for industrialization in Asian countries^{[25, p. 124]}.

Modern Chinese civilization, one of the oldest cultures, has preserved its traditional spiritual ethos and values through historical upheavals. Chinese traditions have hardly changed despite the cataclysms. Buddhism, which originated in India, has adapted to Chinese culture. During the imperial era, China was characterized by a harmonious combination of the teachings of Confucius, the legal teachings and the philosophy of the Taoists.

The fundamental principle of Chinese cultural practices, embedded in ancient educational philosophies, asserts that all entities, including humans, are interconnected with nature. This traditional view has had a profound impact on the formation of cultural concepts manifested in the multilayered religious and philosophical doctrines of China.

Therefore, when analyzing the historical development of Chinese cultural values, researchers identify three key stages that are closely related to various ideological and religious ideas, as well as to stable well-established issues. The initial phase can be traced back to the most ancient times of organized government in the imperial community. During this period, philosophical ideas about man's relationship with nature were born and actively developed. These thoughts enriched the general intellectual landscape, contributing to the formation of the spiritual foundations of ancient Chinese culture^[11].

The subsequent phase of the era of integration was characterized by the desire to unite the most successful and popular philosophical movements, which offered various ways to solve the ancient dilemma related to the role of man in the context of natural forces. During the reign of the Han Dynasty, reformed Confucianism, which included within its borders the constituent parts of many philosophical schools and teachings, achieved the status of a state ideology. This teaching played a leading role in building fundamental directions for the development of cultural traditions within the framework of the Eastern civilizational system^[28].

The last stage covers more than two millennia of historical progress. Confucian ideology, together with its complex interpretation, called neo-Confucianism, has constantly formed a stable basis for socio-social thinking, behavior, collective identity and the legal system in modern Eastern society. This cultural footprint has been particularly significant in promoting intercultural dialogue and adaptation through diverse cultural interactions.

Chinese scientists divide spiritual traditions into two key forms, both of which developed under the influence of historical factors. The first form is defined as an ideological culture encompassing political trends, moral norms and legal traditions. The second form is related to economic theories and military strategies. Modern academic research suggests the division of ideological culture into different levels based on historical trends and socially expressed structures.

These levels include: the ideology of the feudal nobility, which is a synthesis of Confucian and Legist thought during the reign of Han Wudi; the ideology supported by the ruling class of the Eastern Han region, Wei, as well as the Jin Dynasty; and, finally, the ideology that arose among the lower strata of the population, marked by a mixture of Confucian and Buddhist ideas during the reign of the Sui dynasties and Tan.

Confucian principles have become the basis of traditional Oriental cultures. The initial phase of the development of intangible cultural values is associated with the early stages of Eastern civilization and the formation of government systems. In ancient China, matriarchal and patriarchal structures coexisted. About 6,000 years ago, the Yangshao culture demonstrated a female community, while the Longshan culture about 5,000 years ago represented a patriarchal system. During this period, the importance of agriculture and animal husbandry increased, and noticeable social differences began to manifest themselves^[10].

The Xia Dynasty (21st century BC) was the first ruling dynasty of China based on slavery. The founder of the Great Yu was succeeded by his heir Qi, which marked the beginning of dynastic power in China. During this period, protective walls were built, an organized army was created, correctional institutions were established and laws were introduced. Important achievements were the development of the calendar and the rapid evolution of material and cultural customs. Legends connect the origins of writing with the Xia Dynasty, coinciding with the philosophical and religious transformations of that time.

The Shang-Yin period (XVI - XI centuries BC) was an important cultural, religious and material center of China. Archaeological finds such as inscriptions on turtle shells and animal bones have revealed details of this era. Since 1899, many such artifacts have been discovered. The civilization along the Yellow River reached the Bronze Age, encompassing the modern regions of Hebei, Henan, Shanxi and Shandong. The Shang ruling line was renamed Yin around 1401 BC.^[7] Archaeological research shows a high level of development of Chinese culture in the Yin period. Innovations included improved agricultural methods, the use of draft animals, advanced grain cultivation, irrigation, and the construction of large structures. Also a significant achievement was the production of bronze products and weapons, as well as the use of logographic writing.

Western Zhou (XI century - 770 BC) arose after the collapse of the ruling house of Shang. This civilization was developed, especially in agriculture. Evidence from bronze artifacts and texts shows improvements in agricultural tools, increased cultural diversity, and significant progress in agricultural productivity compared to the previous period.

The Western Zhou era saw significant changes in the intellectual and ideological environment. Outstanding literary and artistic works have been created, as well as important contributions to philosophy, management and historical research. The end of this era in 770 BC led to the transition to the periods of Spring and Autumn and the Warring Kingdoms, and the state house became known as the Eastern Zhou. At this time, there was a decline in the slavery system and the introduction of iron-making technology.

The political structures of the ruling houses of Shang and Zhou became more complex, based on cultural characteristics. In the ruling house of Shang, the highest deity was Shangdi, and the Zhou government introduced the concept of the "will of Heaven". These religious beliefs have had a significant impact on the development of philosophical thought and culture.

The philosophical discourse focused on legal and moral-political issues. Gradually, these moral and ethical principles, embodying the interests of the ruling classes, became more complex and reflected the needs of the clan slave system. Also, the philosophical notion of "guiding principles of behavior" has become one of the fundamental values that serve as a measure of behavior. The idea of filial piety, deeply rooted in clan family ties, played a significant role in this system.

At the end of the Western Zhou Dynasty, the system of slavery transformed into a feudal system. While believers in the will of Heaven viewed spirits as a governing force, part of the enlightened ruling class was skeptical of this doctrine, which contributed to the development of theoretical research. Philosophers turned to the principles of yin and yang and the theory of the five elements to justify the natural order and social order, questioning faith in spirits and emphasizing the importance of human activity.

The period of Spring and Autumn was a time of significant changes, when social transformations promoted competition between philosophical schools and the creation of new ideological paradigms. There were more than 140 states, but as a result of military conflicts, seven remained: Qi, Chu, Yan, Han, Zhao, Wei and Qian. This period, known as the Golden Age of Philosophy, is characterized by the development of philosophical, legal and political theories, including the teachings of Confucius (551-478 BC), who taught more than 3,000 students and edited important works. His philosophy has been criticized, especially by Meng-zee, who promoted the doctrine of "all-encompassing compassion."

The Taoist school established by Lao Tzu also had a significant impact during this period. Political innovators known as legists emerged during the Spring and Autumn eras, as well as during the Warring States period, while other philosophical schools also flourished, including natural philosophers, logicians, political strategists and eclecticists who combined various existing schools of thought to develop their own theories. Since the ideological culture was formed in a unique way in the specific conditions of ancient Chinese society, the emphasis was primarily on ethical considerations and social management within the framework of traditional ideological culture. Theoretical proposals capable of positively changing the structure and functions of the state were highly respected.

The concept of "wen" in Chinese philosophy encompasses the ideas of culture, writing and civilization. It denotes a structured order both in living nature (animal signs) and in celestial phenomena (the wen of Heaven). Confucius viewed "wen" as encompassing scholarship, ceremonies, and ancient customs requiring preservation and transmission. Major Confucian texts such as Shi Jing and Yi Jing are related to this concept. The development of "wen" as a culture can also be traced in the writings of Sima Qian, known for his "Historical Records".

Confucius considered his role to be key to the preservation of ancient cultural elements called "wen". He considered "wen" as an ideal socially oriented organization and management, combining them with the concept of "tao". His teachings are set forth in the "Long Yuyi" (or "Reflections and Dialogues"), compiled by his students. The work forms the philosophical anthropology of Confucius, focusing on self-improvement and the creation of an exemplary society.

In the philosophy of Confucius, key concepts such as "heaven", "the way", "humanity", "ritual", and "wisdom" explain the essence of "wen". His principle of "correcting names" ("Zheng ming") requires a correspondence between reality and its names for the effective functioning of society. Confucius emphasized that a person's actions must correspond to his ethical status, and the concepts of "heaven" and "heavenly command" are considered the supreme force determining fate and social status. The moral and legal norms of society come from "heaven", and resistance to these instructions is considered inappropriate.

Today, Confucian principles face difficulties in comparison with a rational worldview. The younger generation plays a key role in bringing these points of view together, using their emotional and psychological characteristics. Scholar Fan Litian notes that the rational inclinations of youth are related to their emotional stability, and emotional considerations become more important with age. Research shows that the rational views of young people correlate with a practical understanding of reality^[36].

The Cultural Revolution and the ideological education of youth

During the Cultural Revolution (1966-1976) in China, young people were under the strict ideological control of the Communist Party. The core values that the younger generation was brought up with included dedication to the state, collectivism, hard work and a willingness to sacrifice for the common good. Young people were actively involved in political and social movements, such as the Red Guard, whose members had to fight against "bourgeois" elements in society.

The cultural policy of that time was based on asceticism and the suppression of personal interests for the sake of the interests of society. During this period, art, literature and music played an important role in educating young people, emphasizing the ideas of the revolutionary spirit and teamwork. Songs and performances glorified the heroism of ordinary people and the struggle for communism, presenting state ideals as indisputable.

China's Reforms and Opening up: Changing cultural orientations

After the end of the cultural revolution, China entered a new stage of its development. Since the beginning of economic reforms in 1978 under the leadership of Deng Xiaoping, the country has gradually begun to open up to the outside world. This process has led to radical changes both in the economy and in the cultural sphere. While the economy began to move towards market principles, cultural policy also became more flexible, which allowed Western popular culture to penetrate China.

Western films, music and television programs have become available to Chinese youth. This led to a gradual change in their cultural preferences. If in the past young people were inspired by the ideals of revolution and devotion to communist ideals, now they have begun to focus on new images related to consumption, individual achievements and freedom of choice.

Western culture has brought with it new values such as personal success, career growth and material well-being. For many Chinese young people, this was an important step in shaping new life goals that were increasingly moving away from traditional collectivist ideals. An important cultural phenomenon of this time was also the emergence of new musical genres such as rock and pop music, which began to play a significant role in the lives of young people.

The influence of Western popular culture and counterculture

The Western counterculture, especially musical genres such as rock, began to have a significant impact on Chinese youth. Rock music, with its spirit of freedom and protest against established norms, became popular among young people, for whom it symbolized independence and the possibility of self-expression. The emergence of Chinese rock bands such as Cui Jian strengthened this movement, and it became an important part of Chinese cultural life in the 1980s and 1990s.

This process was accompanied by a shift in emphasis from collective values to individual values. Young people were increasingly interested in personal achievements, material success and cultural trends of the West, which contrasted with the traditional Confucian values of modesty, respect for elders and devotion to family. However, unlike in Russia, where Western culture was largely dominant, in China, mass culture remained more controlled by the state. The authorities sought to balance between new cultural influences and the preservation of national identity.

Confucian values and the clash with new cultural trends

Despite the active penetration of Western culture, Chinese society, including young people, remained largely committed to traditional Confucian values. Confucianism, with its emphasis on respect for elders, collectivism and harmony in society, continued to play an important role in the education of young people. This created a unique cultural situation in which Western values collided with traditional ideals.

Many young people found themselves in conditions of cultural dualism: on the one hand, they aspired to new opportunities and freedom offered by Western culture, on the other – they remained committed to family and social responsibilities rooted in the Chinese tradition. This combination often caused internal conflicts, especially among those who sought independence but felt pressure from family and society.

The impact of visual media on young people

By the end of the 1990s, Chinese visual media, including film and television, began to more actively promote ideas of material success and personal achievements, borrowing elements of Western culture. At the same time, the state media continued to promote the values of collectivism and harmony, which created a kind of balance between tradition and modernity.

New images related to consumption and freedom of choice attracted the attention of young people, who increasingly focused on successful heroes of popular culture. Western films and TV shows that were broadcast in China often demonstrated an individualistic approach to life, which reinforced the inner need for self-realization and personal achievements among young people.

Modern youth in the People's Republic of China are characterized by increased rationality and realism, as well as a heightened sense of independence, autonomy and maturity. Researcher Li Shunde notes that as young people develop their awareness, they naturally strive for self-sufficiency and individual autonomy. Over time, their sense of maturity increases, becoming more evident in their personal choices and responsibilities. In modern society, these young people advocate for equal rights and respect, similar to those granted to adults, seeking autonomy in solving their personal issues, including marriage, financial management, employment, education and leisure^[27]. As a result, modern Chinese youth increasingly prioritize independence and self-determination in their values. Li Shunde emphasizes that this trend is especially noticeable in the unwillingness of young individuals to obey their parents' decisions regarding marital choice.

As an example, as in the territory of the current PRC, similarly in the Russian Federation, alternative educational forms are rapidly gaining popularity. An increasing number of people in China express willingness and even preference for paid educational formats, especially those focused on business or career work. They often reject traditional educational institutions, relying on alternative methods of education, considering them important for adaptation to changes and successful transition to a new format of existence. In the two thousandth year, statistics showed that Chinese citizens numbered 1.285 billion people, while 15 million young citizens studied at higher educational institutions throughout the country^[27]. Despite the prevailing stereotype characterizing the average Chinese as a person prone to physical labor, such views do not take into account the internal trends of the population, which are largely due to the difficult economic situation of the state^{[30, p. 17]}.

Modern youth in Russia are strongly attached to traditional notions of patriotism, which now has more nationalistic features, in contrast to the international ideals of the Soviet era. This feeling is formed under the influence of Russian identity and cultural characteristics. A survey conducted by Moscow State University in the late 90s assessed patriotic sentiments among students of various fields ^{[37, pp. 71-74]}. The results showed that the majority of students retained faith in the value of patriotism. Approximately 53% of respondents expressed the opinion that patriotism is natural, but should be considered critically, while 11% said that people should put their own Fatherland first, appreciating its uniqueness.

Research in St. Petersburg shows that 61% of students believe in the historical mission of Russia, while 13% doubt, and 26% give ambiguous answers. Two thirds are confident in the country's unique development path. In matters of ethnic identity, 26% do not pay attention to nationality, 36% recognize its importance, and 38% take it into account only in certain cases. Among those who pay attention, the greatest hostility is directed at Caucasians, followed by Jews, Chinese, Gypsies and others ^{[12, pp. 19-22][41]}.

In modern China, there are changes in relation to classical values, especially in the field of public responsibility. 76% of young people believe that personal interests should be subordinated to the interests of the state, and 70% consider conscientious work to be an important criterion of human value. 80% reject the idea that financial gain can replace ethical standards. However, only 18% support the idea of collective assistance, and 16% agree that public interests should prevail over personal ones^[6].

In development, education and social integration, the emphasis is on youth and the preservation of cultural heritage. Dedication to one's homeland and educational institutions is important, as well as protection of cultural awareness. In Russia, the problem of the loss of cultural heritage is relevant, and the development of patriotic sentiments is based on a historical narrative. The government document "Education of patriotism of citizens of the Russian Federation for 2001-2005" emphasizes the importance of educational efforts for the formation of national pride and responsibility. Thinkers from St. Petersburg consider the process of forming patriotic feelings to be complex and comprehensive, including recognition of historical heritage and willingness to serve the interests of the country^{[5, p. 104]}.

The basic essence of patriotism is deeply intertwined with the formation of the identity of citizens. Civic consciousness is the most important socio-moral asset for both individuals and society in general. Modern sources characterize civic consciousness as a set of specific political, socio-psychological and moral qualities ^{[35, p. 293]} inherent in the citizens of the respective countries. The educational dimension of the development of such qualities is focused on the humanization of the learning process. Civic consciousness includes recognition of the intrinsic value of each person and their right to freedom, happiness and social support. It forms the cultural identity of young people and implies awareness of politics and responsibility for socio-cultural development. It is important for citizens to participate in government and in the self-government of society^[33]. The promotion of patriotism and civic awareness among young people is an important task for government and public structures. According to the St. Petersburg scientist, patriotic education for young people has become a standard practice for many organizations^[18].

Recognition of public experience and legal understanding is important for youth development, but rapid changes in values can hinder this process. The assessment of historical narratives is important for patriotic education. V. T. Lisovsky emphasizes that history cannot be perceived as something changeable, and it is important to avoid the formation of a false sense of superiority among young people over previous generations^{[26, p. 13]}.

The disintegration of moral and religious foundations in modernizing states negatively affects the perception of young people, creating a psychological orientation towards practical orientation. Modern youth strives to understand their environment, moral improvement and the history of their state. The 2006 Generation Next project examined youth in 10 cities around the world, excluding Beijing^[38]. Nevertheless, a dominant trend is emerging in the world, indicating that the vast majority of respondents from different countries, approximately seventy-nine percent, expressed support for the freedom to choose their country of residence. It is necessary to avoid rashly condemning these young individuals as having a lack of patriotic feelings; their point of view does not necessarily mean a desire to move or change citizenship, but rather emphasizes the right of the youth community to mobility.

Patriotic feelings are formed through an individual's connection with a group or community. Self-awareness promotes an understanding of ethnic, professional and territorial affiliation, and pride in achievements and cultural heritage fosters a sense of duty to defend the motherland. Institutional self-identification helps to develop the values of loyalty and civic duty.

Personal connection within cultural and institutional frameworks is important for building a sense of unity and personal importance. Excessive structuring may limit the personality, but it contributes to the development of national feelings. The balance between the individual and the collective is important: individualism brings advantages, but excessive individualization can weaken social cohesion. In China, individual tendencies still clash with the principles of Confucian thought.

The interaction between the individual and civilization, as well as the relationship with the environment, represent an additional critical dynamic. The broad development of humanity requires comprehensive interaction between individuals, between individuals and the community, as well as between people and nature. The individual embodies a fundamental contradiction, simultaneously representing a universal essence and a concrete physical existence. This duality can be reconciled by transforming the universal circumstances that led to the emergence of man into a means to promote individual growth. The natural world serves as a fundamental condition for the evolution and self-development of mankind.

Recently, there has been a noticeable tendency towards a decrease in humanistic and ethical standards in artistic principles observed in society. Since the end of the twentieth century, there has been a significant deterioration in spiritual principles among the Russian population, especially among the youth community. This has led to a distortion of historically grounded ethical and aesthetic hierarchies both in art and in everyday life. Fundamental cultural expressions rooted in community and spirituality, as well as established forms of creativity, such as realism, have become less relevant^[39]. This trend is not limited only to Russia; similar patterns can also be found in Chinese society^[1]. The media in Russia, including public and private organizations, often undermine previous principles by promoting popular culture and avant-garde trends that distort ethical principles. However, there is a growing interest in traditional values among young people. For example, sociological studies show an increase in the value of justice in St. Petersburg, despite the influence of television, which shapes public perception.

Conservative values such as family, affection, friendship, health and financial stability prevailed among St. Petersburg students at the beginning of the 21st century. Education, passionate work, wealth and morality lagged behind these priorities. Problems such as a lack of interest in creative and spiritual self-expression and a lack of ambitious goals were found, which indicates a low recognition of creativity as an important value^{[12, pp. 19-22]}.

In addition, certain aesthetic principles shared by some groups, including artistic communities and urban youth, sometimes receive excessive recognition and attention in the media^[34]. The trends of escapism and entertainment that flourished during periods of stagnation in Russia seem to have turned into a consistent promotion of popular culture in various media, including theater, music, cinema, visual arts and fashion, especially in those that serve the youth demographic group^[17].

This proliferation of popular culture and trivial artistic expression, which spreads through television, radio and print media, continues to blur the standards of artistic perception, simplifying and ultimately destroying refined taste^[32].

In post-Soviet Russia, cultural dehumanization has intensified, especially through film and television, which has led to the creation of new myths and the manipulation of youth perceptions. Previously existing political mythologies, such as Marxism and fascism, have given way to new myths in the context of radical reforms in the country.

Young people are particularly vulnerable to popular culture, where visual media has become dominant. Since the late 1980s, there has been a replacement of former archetypes with new icons of consumption, as can be seen from the analysis of films of that time: action films, erotic and pornographic content dominate, while only 5% of films have artistic value. From a socially oriented and psychological perspective, it is obvious that the depiction of violence and sexual aggression in visual narratives contributes to the escalation of criminal tendencies observed in modern society^{[4, pp. 180-186]}. This influence is especially noticeable among younger generations, teenagers and the youth community, who are the main audience of cinemas and video stores. The level of criminal activity in this demographic group continues to grow steadily. This connection has not gone unnoticed, which has led to the creation of human rights groups such as the International Coalition against Television Violence in the United States, and the introduction of various age restrictions in many developed Western countries.

In any study of modern mass culture, it is necessary to take into account the genre of rock culture, which was officially banned in Russia until the late 1980s. Subsequently, it was overestimated and idealized as a new and progressive cultural phenomenon^[15].

While the genre of rock music and its various subgenres related to folklore customs, political expression and songwriting should be recognized, it is still extremely important to engage in a critical assessment of both international and domestic contributions to this musical category. For example, genres such as heavy metal and punk rock are particularly countercultural, often characterized by their aggressive and vandalistic tendencies^[3]. These forms of music are often devoid of fundamental universal values such as gender, work, empathy, affection and brotherhood, as well as creativity, education, a sense of belonging and patriotism. These virtues are often belittled or undermined to varying degrees, with central themes typically revolving around rock music itself - concepts such as "metal shelter" and "intense drink" – and states of oblivion, including fantasies, intoxication, drug use and sexual escapades. This model can be aptly described as an expression of "narcotic hedonism". In addition, another common theme in rock music lyrics can be defined as "aggressive action", which sometimes includes elements of ambiguous dissent, and sometimes tends to dark humor, destruction and aggression. There is also a distinct theme of "pessimism and death", encompassing ideas related to death, suicide, loneliness, alienation and fear.

The decline of humanistic values in rock music is associated with the use of discordant noises, shrill sounds and mocking tones, which makes it difficult to convey irony. The replacement of male vocals with softer, feminine voices and the use of electronic enhancements also exacerbate dehumanization. These changes in rock music have drawn criticism from supporters of folk and classical art, as well as from contemporary composers. Research shows that modern rock and pop music negatively affects young people.

Thanks to systematic observations of the behavior of the youth community at rock events and the analysis of mass cultural phenomena, we come to a significant cultural and anthropological concern about the "human ecology" and "ecology of culture", as formulated by D. S. Likhachev. The melodic atmosphere, formed by the achievements of modern resources of broad communication, acquires ecological value, especially among young people. Therefore, the consequences of its positive or negative qualities have a profound effect on the sensual landscape and human perception of the world.

In Russia, the sectors of folk and spiritual classical art are becoming elitist and losing their audience, which leads to the disintegration of universal aesthetic standards and endangers authentic culture. The spread of immoral and aggressive artistic expressions affects the spiritual and psychological atmosphere of society. Mass art that ignores ethical considerations also has a negative impact. As a result, the behavior, attitudes and value frameworks of young people are inextricably linked to the socio-cultural processes in their society.

Conclusion

The historical process of forming the value orientations of young people in Russia from the late 1980s to the present demonstrates profound changes caused by political and cultural transformations. Whereas in Soviet times the main focus was on collectivist and patriotic ideals, in the post-Soviet period the Western model of behavior focused on individualism and success became dominant.

Mass culture, represented through visual media and countercultural musical genres, has made a significant contribution to changing the value orientations of young people. These cultural influences continue to shape the worldview of the younger generation, which requires attention from educational and cultural institutions in order to maintain a balance between traditional values and new social realities.

The historical process of forming the value orientations of Chinese youth since the late 1970s shows profound changes associated with the influence of Western mass culture and economic reforms. While traditional Confucian values continue to play an important role in the life of Chinese society, young people are increasingly guided by Western ideals of individualism and success.

Western mass culture, especially through music and visual media, has had a significant impact on the formation of value orientations of young people, offering new models of behavior and self-expression. However, unlike in Russia, in China this influence is balanced by state control and the preservation of traditional cultural foundations, which helps to maintain a unique balance between modernization and tradition.

Youth, considered as a cultural and anthropological entity, represents a specific type of "socio-cultural outcome" embodying a unique spiritual meaning that appeals to the ideas of innovation and progress in society. The differences that exist in the levels of awareness and social behavior demonstrated by young people from different cultural and historical backgrounds are significant. In this context, youth strategies adopted by countries undergoing socio-economic transformation should be based on ideas drawn from the disciplines of mental science, socially oriented science and cultural science. This is especially relevant to the question of how young people manage their social integration, including the protective mechanisms they use when faced with difficulties in everyday life. Among the positive approaches that should be promoted are long-term planning and effective self-regulation, as well as the ability to identify priority areas and promote the creation of deep interpersonal relationships.

The representation of the youth community as a single and indistinguishable group formation is not appropriate. It is extremely important to understand and understand the principles that drive young people, as these principles will significantly determine the direction of their nations' development into the future. The main trend in the value structures of the youth community includes a set of moral principles aimed at achieving individual potential. Thus, personal realization is associated with the inner and significant life aspirations of each individual.

When discussing the concept of personal fulfillment within the framework of the traditional way of society, especially influenced by Asian traditions and customs, which are considered basic socio-cultural values, it is important to emphasize that the example of China demonstrates this way of achieving personal fulfillment.

The main conservative foundations adhered to by the youth of Russia reveal specific priorities: relatives act as the most important factor, the feeling of love is in second place, mutual relations are in third place, then physical condition and financial well-being occupy the fourth and fifth places, respectively. These core value systems, but lagging far behind, are followed by secondary factors such as study, vigorous work aspirations, economic well-being, moral integrity, luck, and a world-marked existence, among others.

Modern creativity, which is often characterized as largely devoid of ethical meaning and filled with hostility, along with popular culture in general, has spread and has a negative impact on the spiritual and psychological atmosphere of society, thereby influencing the value trends of the youth community. It is obvious that the restoration and progress of any society, as well as the creation of its socio-cultural foundations, especially in the field of creativity, are closely linked to the education of eternal universal values such as Truth, Goodness, Beauty, Faith, Hope, Love and Responsibility.