Humanity and a person individually exist in the world of values. The whole world that embraces a person gives rise to an attitude that contains a value element. At the beginning of the twentieth century, the problem of “values” was moved to the sphere of concrete scientific research. Significant were the works of psychologists: V. Frankl, G. Allport, L. Kohlberg, A. Maslow, M. Rokeach, E. Fromm, etc. Among domestic scientists we can highlight: V.A. Yadova, V.N. Myasishcheva, B.G. Ananyeva, A.G. Asmolova, V.P. Tugarinova et al. [1]. Difficulties in defining the concept of “value” are initially associated with the fact that value is an ultimate or “simple” concept that is not reducible to other complex concepts. IN AND. Kabrin says that “the omnipresence of the value process in the human universe of life” and the limitlessness of value indicate the smooth reduction of values ​​to similar phenomena, widespread in science, and the convergence of values ​​with a list of actions, situations, objects [7]. HM. Vegas believes that the indefinability of the concept “value” is due to the fact that it is a primordial, primary concept that cannot be translated into any other [4]. In the dictionary of E.M. Udovichenko defines value as a core axiological concept that reveals their positive or negative need for a subject, social group or society as a whole. Values ​​appear as an object of drives, goals, in general, as the meaning of being. The important point is that value is based not on the object itself, but on the attitude towards it from the point of view of the subject. Values ​​can be divided into two groups - material (utilitarian) and spiritual (sublime) values. At the same time, the division of values ​​into groups is relatively [20]. S.A. Lebedev defines values ​​as essential universal goals and standards (norms) [8]. S.Yu. Golovin believes that values ​​are a product of the vital activity of groups and social unities, of humanity as a whole, which is a single subject. There are three forms of existence of values: 1. A social standard is one formed by public consciousness, which includes a theoretical understanding of the definitions of “should” in all possible spheres of social life. These values ​​are divided into universal and specific historical ones; 2. Objectified form, consisting of works of material and spiritual culture, as well as human actions - specific objective embodiments of social value ideals;3. Social values, modified through the prism of individual life activity, pass into the psychological structure of the individual, which are presented as personal values, representing a source of motivation for individual behavior [6]. According to E.A. Harutyunyan, in a global sense there are social and personal values. The process of transition of social values ​​into personal ones is realized through the involvement of the individual in social interactions, namely in the “microenvironment”, which is a social group that manifests itself as a transmitter of the values ​​of society [2, p.32]. From the point of view of L.P. Bueva, values ​​represent a connecting link in introducing the individual into collective activity, into the process of comprehending and implementing the values ​​of a particular society, thus providing ways to control social behavior in accordance with the values ​​and goals of education of the environment and the functioning of social groups. It also gives the individual the opportunity for social development and adaptation [3]. In the process of accumulating life experience, personal values ​​are developed, which should contain a semantic, emotionally experienced attitude towards life that affects the individual. Personal values ​​represent a mechanism for determining personal life activity by sociocultural regulators, which are in the psychological structure of the individual, while manifesting themselves as a connecting link between the spiritual culture of society and the spiritual world of the individual. The process of internalization of social values ​​into personal values ​​can occur with anomalies, causing deviant structurespersonal values. Both normal and deviant formation of the value sphere of the individual takes place under the direct influence of the values ​​of primary small groups - the family [23]. M.S. Yanitsky says that the features and patterns of the process of forming a system of value orientations of an individual are determined by the influence of various internal and external factors: the degree of development of the cognitive and emotional-volitional spheres, the characteristics of the social environment, the nature and form of psychological influence, the specifics of mental disorders. The predominance of one or another group of values ​​in the personal value system can be determined by the influence of the appropriate psychological mechanisms of its formation, characteristic of a given stage of individual development. In this regard, we can say that different values ​​can have different origins [25]. In psychology, values ​​are described through elements of the individual’s consciousness, namely through interests, beliefs, principles, worldview, etc. Values ​​become a fact of consciousness and are revealed in aspirations, ideals, beliefs, interests and other structures of the personality, representing the meaningful structure of orientation, showing the internal basis of its relationship to reality. Approaches to understanding values ​​are analyzed in various aspects of the study of personality traits. B.F. Lomov wrote that, regardless of the various definitions of the concept of “personality”, in all domestic concepts its main characteristic is orientation, which is a system-forming property of the individual, determining his entire mental make-up. The author describes orientation as the relationship between what a person acquires and accepts from society (values), and what it brings to him and adds to his formation [11, p.37]. Consequently, the orientation reveals the subjective value relations of the individual to the diverse spheres of reality. V.P. Tugarinov, highlighting the psychological nature of values ​​as an object of personal orientation, uses the concept of “value orientations,” which he intends as the individual’s orientation toward certain values ​​[19]. According to V.N. Myasishchev, the content of personality is represented by a set of relationships to the objective content of a person’s experience and the associated system of values. Personality acts as a hierarchical dynamic system of personal relationships, developed in the process of development, education and self-education. The “dominant attitude”, which is the actual orientation of the individual, is associated with resolving the question of the meaning of life [15]. The study of the social connectedness of personal relationships covers a significant place in Russian psychology, due to the fact that the individual cannot be analyzed separately from the social environment, society. L.S. Vygotsky proposed the concept of “social situation of development”, i.e. Personal development is determined by the subject’s comprehension of cultural values, mediated by the process of communication. The scientist noted that meanings and meanings, arising in relationships between people, thanks to interiorization, are “grown” into the consciousness of the subject [5]. The process of interiorization, according to L.S. Vygotsky, occurs mainly in moments of communication between people. The scientist spoke about the “transmission of experiences.” Following the logic of the deployment of ideas of activity, mediation and internalization of social relations, personality appears as an original synthesis of the personal qualities of the individual himself and the internalized subjective-intentional qualities of others [17]. From the point of view of A.V. Petrovsky, views of L.S. Vygotsky’s approach to this problem leads to the awareness of personality as a specific form of organization of mutual activity of a given individual and other individuals, where the real existence of an individual is connected with the ideal existence of other individuals in him (the aspect of individuality) and where at the same time the individual is ideally depicted in the real existence of other people (the aspect personalization). In this regard, scientists suggest that at the conditioned stage of social development, the personal as a systemicthe quality of an individual begins to play the role of a special social value, an original example for comprehending and implementing people in individual activities [17]. V.A. Yadov, in his “dispositional concept of regulation of the social behavior of an individual,” substantiates the hierarchical organization of the system of dispositional formations. The author notes that the highest level of personality dispositions appears through the system of its value orientations that meet the highest social needs and the corresponding person’s relationship to life goals and the means of satisfying them. According to V.A. Yadov, value orientations, as the highest level of the dispositional system, depend entirely on the values ​​of the society as a whole, with which the individual identifies himself. Value orientations that determine a person’s vital goals express what is most important for him and has personal meaning for him [24]. According to D.A. Leontiev, values ​​are truly functioning immanent regulators of the activities of individuals, influencing behavior regardless of their recreation in consciousness, not rejecting the existence of conscious beliefs or ideas of the subject about his values ​​that do not coincide with them both in content and in psychological nature [10]. .A. Leontyev formulated three forms of existence of values, transforming into one another: 1) social standards formed by public consciousness, as well as the aggregate ideas of perfection in various spheres of social life contained in it; 2) objects that personify these standards in the actions or creations of specific people; 3) motivational structures of the individual (“models of what should be”), attracting him to the objective embodiment of social value ideals in his activities [9]. D.A. Leontyev identifies potential groupings of values ​​- terminal and instrumental. Terminal values ​​are contrasted as follows: concrete values ​​of being/abstract values; values ​​of professional self-realization / values ​​of personal life; personal/interpersonal values; active values/passive values. Instrumental values ​​are represented by the following dichotomies: ethical values/values ​​of interpersonal interaction/values ​​of professional self-realization; individualistic values/conformist values/altruistic values; values ​​of self-affirmation/values ​​of acceptance of others; intellectual values/values ​​of direct emotional perception of the world [9]. Turning to foreign sources, a value, according to M. Rokeach, is “a stable belief that a certain way of behavior or the ultimate goal of existence is preferable from a personal or social point of view than the opposite or the opposite way of behavior, or the ultimate goal of existence" [27, p. 5]. According to M. Rokeach, personal values ​​are characterized by the following features: the “beginning” of all values ​​is observed in culture, society and the individual; the influence of values ​​can be seen in almost all social phenomena studied; values ​​that constitute human property are in small quantities; people have the same values, differing in the degree of significance; values ​​are formed into systems [27, p. 3M. Rokeach defines two types of values: terminal and instrumental. Terminal values ​​(goals) - beliefs that the conditioned final goals of subjective existence from personal and social points of view are worthy of striving for. Instrumental values ​​(means) - beliefs that a conditioned course of action from a personal and social point of view is preferable in any situation [27, p. 3]. Drawing a generalized conclusion on the definitions of values ​​of foreign researchers, S. Schwartz and U. Bilski identify the following core characteristics: 1) values ​​- beliefs that are not exclusively objective and unemotional ideas. When activated, values ​​merge with feelings and are colored by them; 2) values ​​- goals that a person strives for, as well as the typebehavior that contributes to the achievement of these goals; 3) values ​​are not limited by actions and situations; 4) values ​​are put forward as benchmarks, standards that guide the choice or assessment of actions, people, situations; 5) values ​​have a hierarchy, arranged in ascending order of importance relative to each other [28].Sh. Schwartz and W. Bilski define dichotomies of values: conservation values; modification values; self-determination values; values ​​of self-exaltation [28].E. Fromm notes the fact that a person is characterized by the need to seek answers to the question of the meaning of existence, establishing standards and values ​​according to which he should live. E. Fromm’s theory reports on specific forms of a person’s relationship to the world, namely, that a person is connected to the world through the processes of assimilation and socialization. The characteristics of the emergence and interconnection of these processes form the basis of an image of a social nature, determining the subject’s focus on the proper system of values ​​[22, p. 24]. In the theory of K. Rogers, the core concept is “self,” defined as “an organized, mobile, but consistent conceptual model of perception characteristics and relationships of the “I”, or oneself, and at the same time the system of values ​​applied to this concept.” The self contains both “directly experienced by the organism” and unassimilated, “introjected” values, falsely interpreted by a person as his own. K. Rogers says that “it is the organism that supplies the data on the basis of which value judgments are formed.” The scientist’s assumption is that both internal and external values ​​are developed or acquired if they are defined as contributing to the preservation and strengthening of the organism [18, p. 73].A. Maslow talks about self-actualization as a process of allowing one's personal life experiences to open up, trusting one's feelings and thoughts. Self-actualizing people have a personal, practically independent system of moral values ​​that differs from the generally accepted one [14]. A person chooses the highest value for himself, turning to his nature [13]. In the theory of A. Maslow, groups of values ​​are located in a vertical hierarchy. The author defines two main groups of values: B-values ​​(of being) - the highest, characteristic of self-actualizing people (truth, goodness, unity, justice); D-values ​​(deficit) - lower ones, aimed at satisfying a frustrated need (peace, quiet, sleep, safety) [12].G. Allport believes that the source of most personal values ​​is the morality of society. Ethical norms and values ​​are developed and preserved thanks to external reinforcement, while playing rather the role of tools, conditions for achieving internal values, which are the goals of the individual. The scientist calls the modification of means into goals, the conversion of external values ​​into internal ones “functional autonomy,” meaning the process of modifying “categories of knowledge” into “categories of significance” [16, p. 133]. By personal values, V. Frankl understood “universals of meaning” characteristic of the majority of members of society, of all humanity in the process of its historical development. According to V. Frankl, the personal significance of a value accompanies awareness of responsibility for its implementation [21, p. 288]. L. Kohlberg defines three levels of moral judgment: pre-conventional, conventional and post-conventional. At the pre-conventional level, moral values ​​are external in nature, based on the principle of benefit. At the first stage, the child obeys the norms and rules, avoiding punishment. In the second stage, the child obeys norms and rules in order to receive rewards or benefits. The conventional level is characterized by social conformity, a tendency to maintain a certain routine, traditions and rules. The norms and values ​​of the immediate environment are internalized, transformed into an internal need formed on external authority. In the third stage, obedience to normsis determined by the desire to “be good”, avoiding condemnation from significant loved ones. The fourth stage is characterized by an orientation towards the value system of society, and behavior is controlled by the desire to avoid both censure from the authorities and feelings of guilt due to failure to justify one’s duty. The post-conventional level corresponds to an orientation toward personal moral principles and the formation of an independent system of moral values. Individual values ​​may not correspond to the values ​​of the reference group. At the fifth stage, the subject performs actions in accordance with personal values ​​and principles, respecting both the rules of a given society and the values ​​of the people around him, acting for the sake of general happiness. The sixth stage is determined by orientation and passion for universal moral principles [26]. Thus, the theoretical analysis carried out allows us to draw the following conclusions: Humanity lives in a world of values. But at the same time, difficulties arise when defining the concept of “value”, because this concept is an ultimate or “simple” concept, irreducible to other complex concepts. At the present stage of development of science, there are a sufficient number of definitions of the concept “value”, both from foreign and Russian scientists. At the same time, the above authors agree that value appears through a personal and social definition of material and internal objects of the surrounding world, revealing their positive or negative need for an individual, a social group or society as a whole. In a broad sense, values ​​are social and personal. We can also say that values ​​represent a connecting link in introducing the individual into collective activity, into the process of comprehending and implementing the values ​​of a particular society, ensuring control of social behavior in accordance with the values ​​and goals of educating the environment and the functioning of social groups. 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