The theory of value change according to Ronald Inglehart

Table of contents

1. Introduction

2. Norms, values, change of values

3. The theory of value change according to Inglehart

4. Materialism vs. Postmaterialism

5. Influence of the change in values on political participation

6. Assessment

7. Conclusion

Bibliography

List of figures

1. Introduction

Since industrialization, technological, scientific and cultural changes have been taking place at breakneck speed in the Western world.

This development has had a very strong impact on the subjective world view of the citizens of the Western world.

In the 60s of the 20th century, there was a veritable outbreak of traditional values and behavior patterns in post-industrial nations (e.g. "Hippie Movement", "68s", "No-War-Movement", demonstrations for more equality...).

These changes in subjective value measurement have continued, though not in such a radical form, and are often referred to as "value changes."

A central concern of this work is to convey the explanation of this development with the help of the very popular and frequently cited "theory of value change" according to Ronald Inglehart, to work out Inglehart's distinction between "materialists" and "postmaterialists" and to highlight the significance for the explanation of political activities in Western, post-industrial nations.

For this purpose, it is first necessary to clarify the concepts of norms, values and value change.

Subsequently, it is stated that a change in values has indeed taken place, as well as Inglehart's hypotheses to explain the same.

Afterwards , the causes of this development are listed and it is explained in which areas a cultural upheaval has occurred.

This work continues with the influence of the change in values on political participation.

Finally, a critical assessment is made.

2. Norms, values, change of values

The basis of this work is the concepts of norms, values and change of values.

In the following, various definitions and ideas are brought into focus.

Term "standard"

Norms can be found in all cultures and create a certain security and regularity in social coexistence.

Bahrdt defines the term "norm" as follows:

"Norms are generally applicable and comprehensibly communicatible regulations for human action, which are directly or indirectly oriented towards widespread values and intend to turn them into reality. Norms seek to define human behavior in situations where it is not already established in other ways. In this way, they create predictable expectations. They are backed up by sanctions." (Bahrdt 1990, p.49)

This definition makes it very clear that norms exist in terms of values. If a change in values occurs, this must have an impact on applicable standards.

Term "value"

Bahrdt emphasizes the relationship of norms to values, if they do not refer solely to subjective values, but to values that can have a general validity in a collective. (cf. Bahrdt 1990, p.49)

However, this connection alone does not define the term "value".

Lautmann noted as early as 1969 that the term was used very inconsistently: In 400 sociological publications dealing with "values", about 160 different definitions are used. (From Häberle 1982, p.176)

In this respect, a definition suitable for further work should be established.

Kluckhohn defines "value" as "[...] a conception of the desirable, which is explicitly or implicitly characteristic of an individual or a group and which influences the selection of accessible ways, means and goals of action" (Stammen in Häberle 1982, p.177)

This definition gives a clear direction, but is unsatisfactory in terms of what the so-called 'labelling' consists of and the way in which 'influences' are made.

A more appropriate definition comes from Pappi:

"Value is understood in general terms, as a yardstick that directs action, e.g. i.e. the benefits that the individual alternative courses of action promise, so that one can decide on the alternative course of action with the greatest expected benefit. Value is understood more narrowly as social value orientation, i.e. as a permanent orientation of a person with regard to the socially desirable. Value orientations are to be distinguished from spontaneous desires and needs [...]. (Pappi in Nohlen 2001, p. 574)

In this definition, the orientation with regard to one's own benefit and the socially desirable is emphasized. This view of "values" is important for explaining Inglehart's theory.

The demarcation of "values" to wishes and needs is briefly discussed in the evaluation of Inglehart's theses.

Term "change of values"

The basis for Inglehart's theses is the observation of a so-called "change in values".

Originate denotes the "value change" as follows:

"The term "change of values" is intended to [...] as a value-free term for the change in the priority of recognized values in an individual or in a group [...]." (From Häberle 1982, p.178)

A similar definition comes from Pappi:

"In the social sciences, a change in values is commonly understood as a change in fundamental social value orientations; in doing so, it covers an important part of cultural change." (Pappi in Nohlen 2001, p. 575)

Meulemann emphasises that values are always in relation to other values and thus the change of one value cannot remain without consequences for the change of another value.

Furthermore, Meulemann notes that the value of "self-determination" is becoming increasingly important. (cf. Meulemann 1996, p.35)

Inglehart describes this increasing importance of self-determination, self-realization and increasing the quality of life in his theory of changing values, which is undoubtedly one of the most frequently cited and criticized theories within the social sciences: Klages speaks of a veritable "Inglehart phenomenon". (Klages 1992, p.12)

3. The theory of value change according to Inglehart

In 1970, Inglehart formulated the hypothesis that value priorities in the Western world were shifting, namely from materialistic to post-materialist attitudes.

Group membership, self-realization and quality of life come to the fore.

The pursuit of physical survival and security is losing priority, while traditional political, religious, moral, and social norms are becoming less important. (cf. Inglehart 1989, p. 90)

As a general (but not the only) cause of the change in values, Inglehart cites economic growth in the Western world: This has led to great prosperity and great economic and physical security. (cf. Inglehart 1989, p. 90)

Inglehart presents the basis of his considerations as follows:

"The theory of value change is based on two key hypotheses:

1) The deficiency hypothesis: The priorities of a person reflect his socio- economic environment: The greatest subjective value is ensed by things that are relatively scarce.
2) The socialization hypothesis: Value priorities do not arise directly from the socio- economic environment. Rather, there is a considerable time difference, because a person's basic values largely reflect the conditions that prevailed in his youth." (Inglehart 1989, p.92)

The deficiency hypothesis

The lack hypothesis is based on Maslow's hierarchy of needs (cf. Inglehart 1989, p.174).

Abraham Maslow, a representative of humanistic psychology, distinguishes between two different forms of human motivation, namely between "lack motivation" and "growth motivation".

The human needs are recorded in a certain order, which are described in the so-called "pyramid of needs".

The foundation of this hierarchy is formed by basic biological needs, e.g. the needs for food, water, oxygen, sexuality...

This is followed by the needs for security and attachment as well as self-respect, belonging and love.

At a higher level, the so-called growth needs can be found: The pursuit of knowledge (cognitive needs), the pursuit of beauty (aesthetic needs), and the pursuit of self-realization and transcendence.

The satisfaction of needs takes place from "bottom" to "top", i.e. that man must first satisfy the basic physical and psychological needs before he can devote himself to the growth needs. (cf. Zimbardo 1992, p.352)

The most important need according to Maslow is self-realization, which is very difficult to describe and grasp because it is a process and not a state. (cf. Lefrancois 2006, p.290)

The following figure is intended to illustrate the hierarchical order between basic and meta-needs (shortage and growth needs).

Fig.7

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Maslow notes that there are certain conditions (including: freedom of expression, justice, fairness, honesty, order in the group...), which are an immediate prerequisite for satisfying basic needs. These needs are defended because, without them, basic gratification will be made more difficult. (cf. Maslow 1981, p.74)

Furthermore, Maslow states that living at a higher level of need improves the quality of life and health and leads to deeper happiness, serenity and richness of inner life. (cf. Maslow 1981, p.128)

It seems interesting that "all those who have been satisfied in their higher as well as lower needs value the higher ones more than the lower ones." (Maslow 1981, p.129)

Furthermore, the human psychologist proclaims: "Dealing with the higher needs and satisfying them leads to greater, stronger and truer individuality." (Maslow 1981, p.130)

In order to empirically capture the value priorities, Inglehart uses an item catalog in surveys, which is essentially based on Maslow's hierarchy of needs. (Inglehart reduces Maslow's original and classifies "belonging" and "respect" postmaterialistically, Maslow as a basic need)

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