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Przemiany moralności w polskim społeczeństwie między mitem a rzeczywistością. W kręgu socjologii Janusza Mariańskiego

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Adamczyk G.

Roczniki Nauk Społecznych

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2015

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vol. 7(43)

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issue 2

161-180

EN

Janusz Mariański formulates four scenarios for changes in morality in the Polish society – secularization, individualization, reconstruction and revitalization of morality. The results of sociological research show that at present the most intensively realized scenario is secularization, understood as autonomization of religiousness and morality. It may be assumed that in the future processes of transformation of morality will be intensified also as far as the other scenarios are concerned. It is pointed to by Ronald Inglehart’s scarcity and socialization hypotheses. The present generation of young people grows up in completely different conditions of material security than representatives of older birth cohorts whose young years fell on the period of the Polish People’s Republic. A blunted sense of physical or material security is connected with a stronger moral rigorism, as indisputability of moral rules makes the world more predictable, and hence safer, despite the threats for physical and material lives. Growing up in conditions of physical and material safety produces the opposite effect – relativization of values is easier. According to Ingelehart’s conception a more intensive stage of transformations of morality caused by generation exchange awaits the Polish society. A comparison of the results of Mariański’s research on the moral condition of young people with the results of research on the whole society does not entitle one to draw the conclusion that the changes will have a violent character. It is true that young people to a greater degree than adults are in favor of relativization of morality. However, in the area of autonomization of morality, in the issues connected with morals and social trust as the bond of moral order the differences between young people and adults do not have the character of the generation gap.

PL

Janusz Mariański formułuje cztery scenariusze przemian moralności w społeczeństwie polskim – sekularyzacja, indywidualizacja, rekonstrukcja i rewitalizacja moralności. Wyniki badań socjologicznych wskazują, że obecnie najintensywniej realizującym się scenariuszem jest sekularyzacja, w rozumieniu autonomizacji religijności i moralności. Można przypuszczać, że w przyszłości nastąpi intensyfikacja procesów przemian moralności również w ramach pozostałych scenariuszy. Wskazują na to hipotezy braku i socjalizacji Ronalda Ingleharta. Obecne pokolenie młodzieży wzrasta w zgoła odmiennych warunkach bezpieczeństwa materialnego niż reprezentanci starszych kohort urodzeniowych, których młodość przypadała w okresie Polski Ludowej. Osłabione poczucie bezpieczeństwa fizycznego czy materialnego wiąże się z silniejszym rygoryzmem moralnym. Niepodważalność reguł moralnych sprawia bowiem, że świat społeczny jest bardziej przewidywalny, a w związku z tym bardziej bezpieczny, mimo zagrożeń bytu fizycznego i materialnego. Wzrastanie w warunkach bezpieczeństwa fizycznego i materialnego wywołuje efekt odwrotny – relatywizacja moralności jest łatwiejsza. Zgodnie z koncepcją Ingleharta społeczeństwo polskie czeka intensywniejsza faza przemian moralności na skutek wymiany pokoleniowej. Porównanie wyników badań Mariańskiego nad kondycją moralną młodzieży z wynikami badań w przekroju ogólnospołecznym nie uprawnia do wniosku, że przemiany te będą mieć charakter gwałtowny. Rzeczywiście młodzież w większym stopniu, niż dorośli opowiada się za relatywizacją moralności. Jednak w obszarze autonomizacji moralności, w kwestiach obyczajowości oraz zaufania społecznego jako spoiwa ładu moralnego różnice pomiędzy młodzieżą a dorosłymi nie mają charakteru międzypokoleniowej „przepaści”.

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Czy młodzież niemiecka jest zagrożona skrajnym nacjonalizmem? Między mitem a rzeczywistością

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Adamczyk G.

Roczniki Nauk Społecznych

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1999

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vol. 27

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issue 1

147-165

PL

The united Germany is struggling against numerous unexpected problems, or ones whose future scale was underestimated. Apart from the economic crisis in the “new” lands, the mass unemployment, the increase in delinquency, the deepening mutual antipathy between the inhabitants of the two parts of Germany, the society was confronted with a sudden increase in popularity of extreme nationalist ideas, as well as with escalation of violence directed against foreigners. In the years 1992-1997 the number of this kind of offences ranged between 1460 and 2500 cases a year. The offences were most often committed by young people. A considerable part of young people in Germany shows support for extreme nationalist ideas. The demands that foreigners should leave Germany and vacate the jobs and flats they occupy are especially popular. A much smaller part of the young generation sees good sides of National Socialism or presents revisionist views on the question of the borders. Taking into consideration social-demographic features, an average young nationalist is a man training for a job, with rightist political views, not religious, in a fairly good financial situation, whose parents do not have a higher education. Where should one look for explanation of the increase in attractiveness of extreme nationalist ideas among young people? The thesis saying that the German nation has inborn fascist inclinations cannot be in any way defended. Explaining this phenomenon with the negative effects of unification of Germany, and especially with a crisis of identity, has a justification, but is not quite convincing with respect to the West German young people. As it seems, the solution should be looked for in the features of modern societies. Growing social-cultural pluralism and deep individualisation help a society of choice come into being. In this society a man is doomed to responsibility not only for his behaviour, but also for the choice of criteria of this behaviour; the choice must be made from many axiological systems that have equal rights. The role of “the judge of choice” that an individual has taken away from tradition, religion, science or personal authorities, however, for a post-modernist man often becomes a weight rather than a privilege and frustration and a crisis of the meaning of life is his everyday “companion”. Hence, those offers become attractive that in a simple and fairly comprehensive way describe the surrounding reality and set the criteria for everyday choices. One of these offers is extreme nationalism that not only presents a simple division of the world into two halves, but also forms a clear hierarchy of values. It gives clear and simple answers to those who have lost their bearings, makes life sensible to such an extent that it brings relief and gives meaning to their everyday existence. Young people constitute a group that most eagerly needs and looks for offers of meaning of life. This is why they are so open to the influence of extreme nationalism that, at least for a short time, is able to give as ense of restoring axiological order in a young man' life.

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Style życia Polaków. Próba socjologicznej typologii

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Adamczyk G.

Roczniki Nauk Społecznych

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2005

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vol. 33

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issue 1

165-183

EN

The issue of lifestyles in social sciences has an ample history. The beginning of the success won by the idea of a ‘lifestyle’ in sociology should be associated with Max Weber, Therstein Veblen and Georg Simmel. In modern times, especially from the perspective of empirical sociology, it is accepted that ‘lifestyle’ is connected with more or less cohesive patterns of behavior and individual values. A review done by the Institute of Opinion Study GfK Polonia in July 2002 on a group of randomly chosen 1000 people aged 15 and more revealed five basic group of Poles practicing various lifestyles. Generally 11% of Poles may be called ‘conquerors’, 35% - ‘pioneers’, and 27% - ‘traditionalists’. A further 7% is characterized by an ‘elite’ lifestyle, whereas 20% makes up a group of ‘misfits’. Individualism and being oriented towards values of self-realization, of being open to the surrounding reality and the ability to ‘manage’ is first of all characteristic of ‘conquerors’. The ‘elite’ and ‘pioneers’ distinctly try to make a synthesis of traditional life principles, expressed e.g. by the values of acceptance and duty, and the ‘new’, individualist-self-realization ones. In turn, ‘traditionalists’ completely deliberately remain with traditional life values and principles that have been tested by the previous generations. However, this is not an ‘escapist’ lifestyle, but a conscious rejection of the life principles based on individualism. It is this attitude that makes ‘traditionalists’ different from ‘misfits’ whose ‘clinging’ to tradition first of all results from the fear of an individualized society, and not from a conscious choice.

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Socio-cultural Capital as a Factor Differentiating Students’ Skills in the Field of Speech Reception and Creation as well as the Analysis and Interpretation of Cultural Texts

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Adamczyk G.

The New Educational Review

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2018

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vol. 51

91-103

EN

The purpose of this article is to analyse the relations between students’ cultural and social capital and their competence test results in the field of the Polish language. The data come from the research carried out in 2013 in 60 middle schools in 5 provinces of Poland. Students filled in survey questionnaires regarding their school and family environment and 3 competence tests. Two types of socio-cultural capital were distinguished – soft and hard capital. The hard socio-cultural capital affects approximately 10% of the students’ results. If the soft and hard capital resources and the extent of identification with school were increased by one level, this would result in an average increase in the 1st form students’ results of the test regarding cultural texts analysis and interpretation by 21.4%.

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Przemiany moralności w polskim społeczeństwie między mitem a rzeczywistością. W kręgu socjologii Janusza Mariańskiego

Czy młodzież niemiecka jest zagrożona skrajnym nacjonalizmem? Między mitem a rzeczywistością

Style życia Polaków. Próba socjologicznej typologii

Socio-cultural Capital as a Factor Differentiating Students’ Skills in the Field of Speech Reception and Creation as well as the Analysis and Interpretation of Cultural Texts