PSYCHOLINGUISTIC STUDY OF STUDENTS' WORLDVIEW ATTITUDES

Sukhareva E.S.

Moscow City Pedagogical University
Moscow, Russia
E-mail: dayzlike@yandex.ru

Introduction

In the context of globalization and secularization, significant changes are occurring in the religious consciousness of people, especially young people. Studying ideological attitudes through the lens of linguistic consciousness allows us to understand these transformations. Analyzing the perception of religious concepts helps identify trends in the transformation of religious thinking, which is important for understanding the dynamics of society's religious life. The interdisciplinary nature of this research, combining methods from psycholinguistics, sociology, and the psychology of religion, reflects contemporary scientific trends aimed at the comprehensive study of complex sociocultural phenomena. Studying ideological attitudes through linguistic consciousness provides a unique opportunity to identify unconscious features of worldviews.

The history of scientific research into religious consciousness allows us to draw conclusions regarding the reliability and verifiability of religious consciousness. Researchers agree on the mechanism by which religious consciousness is shaped: the sacralization and canonization of everyday objects and phenomena, and the imbuing of them with symbolic meaning. Religious ideology is a set of systematized ideas explaining nature and society. A common thread running through all religious explanations of human existence in this world is the idea that humans and nature are governed by transcendental forces or universal principles. Secular ideology represents a complex system of views based on the principles of materialism. The central postulate is the notion that the world can be known through rational methods. The secular worldview is shaped by other fundamental mechanisms (critical thinking, empirical verification, logical analysis, and the application of the scientific method), which underlie the interpretation of reality within the secular paradigm. Various worldviews offer unique approaches to understanding human nature.

 The main types of worldview are "scientific, philosophical, mythological and religious worldviews" [11, p. 112]. Worldview in the socio-historical context - the prevailing beliefs, norms, principles of knowledge. Worldview has the following characteristics: integrity and systemic nature, ideological attitudes are relatively stable over time, a person is able to reflect on ideological positions, worldview is applicable to various spheres of life and activity, individually for each person, but is formed under the influence of socio-cultural factors. The concept of worldview (Weltanschauung) was first mentioned in 1790 in the work of Immanuel Kant "Critique of the Faculty of Judgment" [7]. The development and formation of worldview is studied by many sciences, which leads to a variety of approaches, concepts and definitions. The key components of a worldview are knowledge and values. Worldview serves as a way of understanding and practically transforming the world.

Theoretical and methodological foundations of the study

Worldview is a complex system of beliefs, values, and ideas that shape one's perception of the world and one's attitude toward it. K. Jaspers [15] studied worldview in the context of existential philosophy. Researchers also reveal the close and multifaceted connection between language and worldview, which forms the basis of modern linguistic and psychological research. The fundamental idea of the relationship between language and worldview has been developed in the works of outstanding researchers; for example, M.M. Bakhtin [2] made a special contribution to understanding this connection. W. von Humboldt [7] developed the idea that language reflects and shapes a people's worldview, while E. Sapir and B. Whorf formulated the hypothesis of linguistic relativity [17], according to which language influences the way we think and perceive the world. In psycholinguistics, the connection between language and worldview is viewed as a complex, multi-level process in which linguistic structures and worldview attitudes mutually influence each other. When perceiving linguistic messages reflecting a particular worldview, the recipient forms a semantic hypothesis based on previous experience and established ideological attitudes. This hypothesis is constantly tested and adjusted during the processing of the message. How message elements are perceived and the speed at which they are processed will vary depending on the extent to which the message corresponds to or contradicts the recipient's existing worldview [8]. Consequently, ideological attitudes influence the process of perceiving and interpreting linguistic messages.

A.V. Shchipkov [12] in his concept of "hybrid religiosity" demonstrates the impossibility of merging the secular and religious spheres in the consciousness of an orthodox Christian. Another perspective on contemporary religiosity is offered by T. Luckmann's theory of the "privatization of religion," which describes the tendency toward the individualization of religious experience and its displacement into the private sphere, leading to the formation of "invisible religion" [14] or religion unconnected to traditional institutions. R. Bell's concept of "civil religion" offers an alternative view of the role of religiosity in a secular society, describing the formation of a special form of public religiosity that unites citizens around common values and symbols [13]. P. Berger, in his theory of desecularization, revises earlier notions of secularization, arguing that society is rather experiencing a revival of religiosity in new forms [3]. This idea resonates with the concept of "multiple modernities" by S. Eisenstadt [16], who proposes to consider modernization not as a single process, but as a multitude of different development paths. J. Habermas's theory of "post-secular society" [10] complements these theories by analyzing how secular and religious worldviews coexist and interact in modern societies, shaping a new reality of postsecularity.

A.V. Ivanov's theory of spheres and levels of individual consciousness serves as a methodological tool for analyzing associative fields. It provides a basis for understanding consciousness as a complex, multi-level structure and its interaction with the external world and internal states [6]. The research is based on the ontological position proposed by A.V. Ivanov, where consciousness is viewed as a system divided into four spheres. This division allows for analyzing consciousness from different perspectives and within the framework of different components. Sectors I and II determine interaction with the external world and the objectification of consciousness. The spheres of bodily-perceptual abilities and the logical-conceptual component allow a person to perceive the surrounding reality and determine abstract thinking; these are the components of the external-objective side of consciousness. Sectors III and IV shape internal experiences and the value component of consciousness. The emotional and value components play an important role in determining emotional states, value orientations, and spiritual aspirations, and shape the values and regulators of consciousness. Sector I (Bodily-Perceptual Abilities) – sensations, perceptions, and ideas for obtaining primary information about the environment and one's body; this sphere helps satisfy vital needs. Sector II (Logical-Conceptual) comprises the logical-conceptual components, encompassing the ability for a general, systematic comprehension of the properties and connections of reality. Sectors I and II form the external-objective component of consciousness, objectifying the results of activity onto the external world. This is where erroneous attitudes of consciousness arise (the external world is identical to the world given in the senses). Sector III (Emotional-Affective) – detached from the world – is the sphere of states, experiences, and premonitions, emotions; feelings of a social nature; moods. Sector IV (Value-based, or Spiritual) – the component of consciousness – includes spiritual regulators and ideals of creativity, fantasy, imagination, and various types of intuition. Beauty, truth, and justice serve as the goal and regulator of the sphere of consciousness. Sectors III and IV form the value-emotional component, the inner experiences of one's self, other selves, and the products of their realization. The diagram suggests a vertical division of the world (heavenly-earthly-subterranean) according to the unconscious, conscious, and superconscious.
Language reflects worldviews and provides categories and concepts for understanding reality: the vocabulary of a language provides ready-made categories for classifying experience, while grammatical features influence the conceptualization of time, space, and causality. The process of worldview formation occurs throughout a person’s life, but is most intense during the period of professional development. Student age is the most sensitive period for the formation of a worldview, associated with intellectual development, the active acquisition of new social roles, the formation of a professional identity, the development of reflective abilities, and self-awareness. During this period, various forms of attitudes toward the world are integrated, a holistic picture of the world and a stable system of values are formed. Linguistic consciousness is «a set of images of consciousness formed and externalized with the help of linguistic means—words, free and set phrases, sentences, texts, and associative fields» [9]. Modern research confirms the connection between linguistic structures and the conceptualization of the world. Linguistic data provide an objective basis for the analysis of worldview attitudes. Linguistic consciousness manifests itself in everyday speech, texts, and associative reactions, making it easily accessible for study. The associative experiment method allows us to identify unconscious connections between concepts in the linguistic consciousness of native speakers. Studying key cultural value concepts through their linguistic representation reveals the characteristics of a person's worldview. An analysis of associations reveals consistent patterns in conceptualizing the world, reflected in language. Although interpretation requires careful methodological consideration and not all manifestations of a person's worldview can be verbalized, exploring worldview through linguistic consciousness appears to be the most effective approach.

 

Experimental study of worldview

Based on the works of Yu.S. Garanov [5], a list of key Christian values that most clearly reflect the differences between religious and secular worldviews was compiled. The work examines universal human values and anti-values that are included in the dictionary "Basic Values of the Bearers of Russian Culture" [1], based on the results of experiments conducted in the study of the basic values of Russians. Two groups participated in the associative experiment. Group 1: 110 students from secular universities (Moscow State University, Moscow City Pedagogical Univ., Moscow State Pedagogical University, Moscow State Pedagogical Univ., Moscow State University of Psychology and Education, Russian State University for the Humanities) who do not consider themselves believers. Group 2: 110 church-going students (St. Tikhon's Orthodox University), who consider themselves believers and attend church once a month or more often. During the experiment, stimulus words were presented in written form using Google Forms survey administration software. Students were presented with 101 stimulus words. Each participant was required to quickly and spontaneously associate the proposed value concept with any word that first came to mind. Students were presented with 34 stimulus words—Christian values and anti-values: sacrament, commandments, repentance, monotheism, humility, conciliarity, vanity, prayer, hell, divorce, sacrifice, adultery, atheism, service, meekness, God, grace, avarice, dishonor, paradise, self-restraint, spiritual experience, reverence, sacrifice, despondency, Church, cult, sin, salvation, Bible, pride, polytheism, wedding, marriage; 67 words-stimulants - universal human values and anti-values: equality, duty, poverty, security, faith, unemployment, illness, bribery, power, attention to people, war, degeneration, lawlessness, friendship, pollution, trust, cruelty, legality, health, fame, education, love, laziness, revenge, mercy, peace, power, hope, independence, deception, loneliness, failure, meanness, peace, unprofessionalism, irresponsibility, decency, debauchery, stupidity, professionalism, development, sacrilege, disunity, homeland, prosperity, freedom, self-interest, weakness, the meaning of life, aggression, cooperation, justice, drug addiction and alcoholism, creativity, work, beliefs, respect for parents, pleasure, success, rudeness, callousness, nature, stability, lack of spirituality, family, harmony, envy. Below are presented the summarized results of the psycholinguistic study of the values of the sacrament (Tables 1, 2).

 

Research results and their discussion

 

Table 1

Sacraments. Students of secular universities

IV Value component of consciousness	II Logical-conceptual sphere
life, life	Church 3, churches, ecclesiastical, religious, religion 2, cult 2, ritual 3, Communion, Eucharist, baptism 2, communion 3, rite 7, rites 5, faith, knowledge 3, secret 4, secrets 4, riddle, riddles, knowledge, secret 4, mystery
III Emotional-affective sphere	I. Bodily-perceptual abilities
personal 2, lives, life, strange, intimate, rumors, soul, sacred, holiness, saints, shrine, sacredness 2, wealth, interest	Altar 2, Masons 2, Incense, Peace, Darkness, Dark, Silence, Magic 8, Mysticism 4, Chest, Tarot, Hood, Witchcraft, Nun, Families, Brotherhoods, Brotherhood, Secret Club, Societies, Order, Sect, Sects, Brain, Marriage, Tree

 

 

Table 2

Sacraments. Students of a denominational university

IV Value component of consciousness	II Logical-conceptual sphere
Eucharist 5, Baptism 2, Communion 12, Holiness 4, God 2, Grace 2, Faith 2, Sacredness 2, Christianity 2, God, closeness to God, Confession, Chrismation, Wedding, Orthodoxy, Sanctuary, Sacraments, Priesthood, Divinity, Service (Divine Service), Divine Service, Rites, Gift 2, Church 18, Churches 9, life, temple 6	symbol, seven, traditions, institutions, relic
III Emotional-affective sphere	I. Bodily-perceptual abilities
happiness, sacred, sacred, saints, nostalgia, participation, involvement, important, necessity, mystery 2, wealth, mysteries	strange (I see) and glorious, strange I see, cup, unearthly, warmth, light

Sacraments

I. Bodily-perceptual abilities. Group 1 most often associates sacraments with religious rituals (altar, chrism, chalice), considers sacraments to be magical and mystical practices (magic, mysticism), associates sacraments with closed and secret societies (sect, secret club) and with dark, obscure rituals (dark, darkness, hood). Group 2 sees sacraments as bright and warming (light, warmth), without reference to the external ritual aspect of the sacraments.

II Logical-conceptual sphere. Group 1 sees sacraments in connection with religious practice (religious, religion, cult, ritual, rite), while Group 2 sees them as institutions and traditions. Group 1 considers sacraments to be mysterious and enigmatic phenomena (secrets, riddles, mystery). Group 2, on the contrary, sees sacraments as symbolic and meaningful (symbol). Group 1 associates sacraments with mystical phenomena and recognition (mystery, knowledge). Group 2 associates sacraments with numbers, indicating a specific number of sacred rites.

III Emotional-affective sphere. Group 1 mentioned the personal, intimate, and rumors, indicating something hidden and private, as well as sacraments that are unusual and attract interest (strange, interest). Group 2 considered sacraments an opportunity for participation and belonging (participation, involvement), saw sacraments as significant and necessary (important, necessity), and associated them with memories and the past (nostalgia). Group 1 associated sacraments with wealth, indicating their value.

IV. Value component of consciousness. Both groups associate the sacraments with life, holiness, the sacred, and the church. Group 1 more often associates the sacraments with the church and religious service, religious fraternities, and communities (brotherhood). Group 2 more often sees the sacraments as closeness to God, worship, and service to God (Divinity, service). The summarized results of the psycholinguistic study of the values of repentance are presented below (Tables 3, 4).

Table 3

Repentance. Students of secular universities

IV Value component of consciousness	II Logical-conceptual sphere
homeland	sin 7, church 4, faith 3, sins 2, religion, does not exist, nothing, subjective, tyranny, control, end, indulgence, obedience, truth, retribution, breakdown,
III Emotional-affective sphere	I. Bodily-perceptual abilities
confession 4, weakness 3, acceptance 2, purification, correction, strength 2, peace 2, forgiveness 6, redemption 4, repentance 4, freedom 2, honesty 2, mercy, grace, liberation, humiliation, regret, sincerity, meaningless, delirium, awareness 2, guilt 2, happens, humility 3, repent, wisdom, help, pardon	Confession 2, knees 2, tears, crying, woman, slave, bow, genuflection, prayer, schismatics, murder, cross, sinner, at trial, crucifixion, Lord, Jesus, spark, prayer 3

 

Table 4

Repentance. Students of a denominational university

IV Value component of consciousness	II Logical-conceptual sphere
confession 29, sin 3, sacrament 3, conscience 2, work 2, purification 2, repentance 2, metanoia 2, change of mind, transformation, μετάνοια, heaven, prayer, Holy Fathers, priest, faith, anointing, way of salvation, salvation, second life, grant	response, memory, understanding, recognition and correction of errors, fasting
III Emotional-affective sphere	I. Bodily-perceptual abilities
change 6, forgiveness 5, freedom 3, humility 3, sincerity, redemption, fear, virtue, heavy, pain, pain and ease, not for everyone, little, necessary, joy, again, reconciliation, guilt, soul	light 2, publican, open, kneel, doors, tears 2, tears 2

Repentance

I. Bodily-perceptual abilities. Both groups associate repentance with remorse accompanied by humility and tears (genuflection, tears). Repentance is associated with pain and emotional suffering (pain, crying, heaviness). Group 1 perceives repentance as a request for forgiveness and an expression of humility (pleasure, bowing); some associations are found in legal and literary contexts (at the trial, Raskolnikov). Group 2 perceives repentance as enlightenment and lightness after repentance (light, lightness). For them, repentance is associated with the Gospel story (the publican). The associations of group 2 indicate that repentance is accompanied by suffering and relief (pain, lightness).

II Logical-conceptual sphere. Group 1 views repentance as punishment and a final action (retribution, end). Believers view repentance as a process of reflection and a response to misbehavior (understanding, response), and see repentance as a process of awareness and retention (memory). Non-believers associate repentance with destruction and tyranny, indicating a perception of repentance as something destructive and oppressive. Associations in Group 1 point to a connection with manipulation and forgiveness for a price (indulgence, control). Group 2 did not mention such associations, perhaps viewing repentance as a spiritual act.

III. Emotional-affective sphere. Both groups associate repentance with recognition and awareness. The common understanding of repentance is the recognition of mistakes and the acknowledgement of guilt. Group 1's associations indicate that they perceive repentance negatively (meaningless, delusional). Group 2 believes that repentance is important and brings joy (joy, necessary), but evokes fear and is not characteristic of all people (fear, not for everyone). Group 1 associates repentance with strength and access to wisdom (strength, wisdom), and views repentance as an individual and random experience (subjective, happens). Group 2 considers repentance rare and requiring repetition (little, again).

IV. Value Component of Consciousness. Both groups associate repentance with a process that includes acknowledging mistakes and receiving forgiveness (confession, forgiveness). Both groups see repentance as a process that leads to freedom from guilt and to humility from acknowledging mistakes (freedom, humility). Sincere repentance implies a change in mind and life, a desire for better behavior (change, metanoia, transformation). Group 2 associations point to liberation and humility (freedom, humility), while group 2 considers repentance an integral element of salvation (path to salvation, salvation). Group 1 sees repentance as a path and a second life, indicating an important stage on the path to correction.

The results of the experiment demonstrate significant differences in the perception of value concepts between the two groups of students. These differences manifest themselves at all levels of consciousness: bodily-perceptual, logical-conceptual, emotional-affective, and value-based. Group 1 tends to have a more external, formal, and negative perception of religious concepts, with associations more often linked to general ideas about rites and rituals, mysticism, and outward manifestations of religiosity. In some cases, a skeptical and critical attitude toward the concepts in question is observed. Group 2 demonstrates a deeper and more positive understanding of religious concepts, with associations more often linked to inner experience, spiritual transformation, and closeness to God. They tend to perceive religious practices as necessary and significant elements of spiritual life. These differences are determined by the level of religious education, spiritual experience, cultural context, and worldview of the respondents.

Conclusions

Worldview conditions include the declaration of values and the disclosure of their content. Verbalizing values through associations allows us to uncover the underlying content of worldview attitudes and demonstrate their influence on the perception and interpretation of religious concepts. The results of a study of worldview through the lens of linguistic consciousness allow us to identify not only declared values but also their actual content in consciousness. An associative experiment revealed the worldview attitudes of two groups of students, reflecting their attitudes toward religious concepts. Analysis of the results reveals significant differences in worldview paradigms. Students at secular universities exhibit a materialistic worldview and perceive religious concepts primarily through the lens of external, physical manifestations, indicating a tendency toward the objectification of religious experience. Skepticism and a tendency toward rational explanations of religious phenomena and the priority of empirical knowledge predominate among them. This group tends to evaluate religious concepts as social and cultural norms, and their approach to values is more relativistic. The group exhibits a tendency toward individualism and autonomy, reflecting the influence of secular humanistic values. The group of students from a religious university exhibits a more idealistic worldview, emphasizing inner experience; they tend to absolutize religious values and demonstrate a more traditionalist approach; they view religious practices as a means of inner transformation and emphasize the importance of community and tradition. These worldviews reflect differences in understanding the nature of reality, sources of knowledge, value systems, the goals of human activity, and the human person's place in the world.

Literature

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References

1. Basic Values of Russian Cultural Media. Editor-in-Chief: DFN, Professor EF Tarasov. Author of the idea: EF Tarasov. Authors of the dictionary entries: V. Vashunina, VV Dronov, VA Ilina, DV Maksovikov, AA Nistratov, SL Nistratova, EK Oshhepkova, EF Tarasov, M.: 2019. 550 s.
2. Baxtin MM. Problems of Dostoevsky's Poetics. Research Library ImWerden Verlag, Moscow-Augsburg, 2002
3. Berger P. The Holy Veil. Elements of the Sociological Theory of Religion. Peter Berger; trans. from English by R. Safronova. Moscow: Novoe literaturnoe obozrenie, 2019. 208 pp.
4. von Gumboldt. On the Differences in the Structure of Human Languages and Its Influence on the Spiritual Development of Humanity. Selected Works on Linguistics. Moscow, 1984. pp. 37-297.
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6. Ivanov AV. World of consciousness. — Barnaul: AGIIK / Arctic State Institute of Arts and Culture, 2000. 240 pp.
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13. Bellah RN. Civil Religion in America. Daedalus, 1967, Vol. 96, No. 1, Religion in America (Winter, 1967), pp.1-21. Published by The MIT Press on behalf of the American Academy of Arts & Sciences.
14. Berger PL, Luckmann T. The Social Construction of Reality. A Treatise on sociology of Knowledge. 1966. 323 s.
15. Jaspers K. Psychologie der Weltanschauungen. Berlin, Heidelberg: Springer, 1960. 486 S.
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