General ideas about family and marriage. - Short story
family and marital relations. - Legal aspects
family and marriage. - Family functions. - Family types
One of the problems of adulthood associated with the physiological and social needs of a person is creating a family.

Most people are derivatives (products) of the family, and many remain its members for almost the entire trajectory of their lives, thus, for almost every person, family members form his immediate environment throughout his life. And this environment plays a critical role in meeting human needs, including maintaining, preserving and strengthening both physical and mental health.
The family cannot be considered only as a biological group; it is a unit of social relations. The family is a historically changing social group, the universal features of which are heterosexual relationships, a system family relations, provision and development of individual and social qualities of the individual, implementation of certain economic activities.
From a sociological point of view, a family is a social system that has both the features of a social institution, i.e. a sustainable form of organizing joint activities, as well as the features of a small social group, i.e. a community united by the performance of certain functions and bound by common interests. This implies the dependence of the family on the social system, economic situation, political, religious relations and traditions developing in society. On the other hand, the family also has a certain independence, relative independence.
As a social institution, the family is bound by certain norms of behavior and the nature of the relationships between family members. As a small group, the family is based on marriage or consanguinity, it is bound by a common life, certain moral and economic obligations, mutual assistance, concern for the health of each of its members, it regulates the relationship between parents and children, as well as close relatives.
Marriage can be defined as a historically conditioned, recognized and sanctioned by society, socially and personally appropriate form of union between a man and a woman, consolidating their personal and property relations. The main purpose of marriage is to create a family.
By getting married, people take on certain legal and moral obligations and share responsibilities relating, in particular, to financial relations, property, raising children, and maintaining each other’s health.
Throughout the historical development of society, family and marriage relations have gone through certain stages, their forms, structure and content have changed.
Thus, at the stage of the existence of the primitive human herd, there was no marriage; promiscuity took place, when every woman could have sexual relations with any man, and every man, in turn, with any woman.
With the emergence of the clan system, a group form of marriage appeared, in which each man of one clan group could enter into sexual relations with all women of another clan group.

Later, with the development of the clan system, group cohabitation was replaced by pair marriage, uniting one couple. This form of marriage existed in three main types:
dislocal marriage, in which each of the couple lived in his own clan group;
patrilocal marriage, in which a woman moved to live in the man’s clan;
matrilocal marriage, in which a man passed into the woman's clan.
The paired form of marriage did not involve ownership joint property, personal property remained separate. Such a marriage was fragile and could be easily dissolved.
In the early stages of couple marriage, signs of group marriage were quite widely present, which were expressed in polygamy. Polygamy came in two forms:
in the form of polygamy, when one man had several wives from another family;
in the form of polyandry, when one woman had several husbands.
Polygamy prevailed in those areas where the main activity was agriculture, and the head of such a family was a man. Polygamy in some countries has survived to this day. In areas where the main occupation was hunting, polyandry became widespread, in which the woman, who was the keeper of the fire, had more power than the man. Kinship in such a family was determined along the female line.
Later, during the collapse of the clan system, pair marriage was replaced by monogamous marriage, in which a marriage union was concluded between one man and one woman. This marriage more firmly united the spouses and their offspring, ensured the integrity of the family, which thus acquired the features of an economic unit of society.
The further development of society changed the forms and content of marriage family relations. In a slave-owning society, marriage was recognized as legal only for free citizens; marital relations of slaves were considered simple cohabitation. In the Roman Empire, only marriages of full citizens with women of the same class were considered legal. Such marriages enjoyed the protection of the state. In European countries during the early Middle Ages, only church marriage was recognized, which was mandatory for all classes. Serfs could marry only with the consent of the feudal lord to whom they belonged.
Gradually, church marriage was replaced by civil marriage, which was formalized by civil authorities or notaries. Thus, in England, civil marriage was introduced in 1653, in the Netherlands - in 1656, in France - in 1789. In some countries, until now, only church marriage has legal force; in a number of countries, both secular and church marriages.
In Russia, until 1917, only church marriage existed, but in order to record the marriages of persons who did not profess any of the officially recognized religions, marriage registration with the police was allowed. Since 1918, only civil marriage was recognized in Russia; church marriage was a private matter for those entering into marriage. In 1926, the Code of Laws on Marriage, Family and Guardianship was adopted, which, along with marriages concluded in civil registry offices, allowed de facto marital relations, which gave the right to persons in such relations to mutual payment of alimony in the event of loss working capacity of one of the spouses, as well as for children and for the settlement of relations related to jointly acquired property in the same manner as for persons in an officially registered marriage. This situation existed until 1944, when the Decree of the Presidium of the Supreme Soviet of the USSR established that the rights and obligations of spouses arise only from marriages registered with the civil registry office.
Currently, the Family Code is in force in Russia Russian Federation, adopted by the State Duma on December 8, 1995. It regulates family and marriage relations, establishes the conditions and procedure for marriage, its termination and invalidation, determines the rights and obligations of spouses and other family members. Many provisions of the Family Code of the Russian Federation are of interest to medical workers.
Thus, Article 1 states that “family, motherhood, fatherhood and childhood in the Russian Federation are under the protection of the state.
Family legislation is based on the need to strengthen the family, build family relationships on feelings of mutual love and respect, mutual assistance and responsibility to the family of all its members, the inadmissibility of arbitrary interference by anyone in family affairs, ensuring the unhindered exercise by family members of their rights, the possibility of judicial protection of these rights "
Part 2 of Article 1 of the Family Code establishes that “a marriage entered into only in the civil registry office is recognized.” Thus, as in earlier legal acts concerning the regulation of family and marriage relations in our country, only civil marriages have legal force, and the rights and obligations of the spouses arise from the date of state registration of the marriage. At the same time, “the regulation of family relations is carried out in accordance with the principles of voluntary marriage between a man and a woman, equality of rights of spouses in the family, resolution of intrafamily issues by mutual consent, priority family education children, caring for their well-being and development, ensuring priority protection of the rights and interests of minors and disabled family members.” Part 4 of Article 1 prohibits “any form of restriction of the rights of citizens upon marriage and in family relationships on the basis of social, racial, national, linguistic or religious affiliation.”
The Family Code requires a number of conditions necessary for marriage. Such conditions include mutual voluntary consent of the man and woman entering into marriage and their reaching marriageable age. Marriage age is established at 18 years of age (Part 1 of Article 13 of the Family Code). At the same time, if there are good reasons, local governments may allow persons over the age of 16 to marry at their request.
Society and the family are interested in the birth of healthy offspring, therefore provisions concerning the preservation of the health of family members occupy a significant place in the Family Code. Thus, Article 14 prohibits marriage between close relatives in a direct ascending and descending line (parents and children, grandparents and grandchildren), as well as full and half brothers and sisters. Half-siblings are brothers and sisters who have the same father or mother. This ban is due not only to moral reasons, but also to the fact that marriages between relatives can negatively affect the health of the offspring. Article 15 regarding medical examination of persons entering into marriage is important for health protection:
"1. Medical examinations of persons entering into marriage, as well as counseling on medical-genetic issues and family planning issues are carried out by institutions of the state and municipal health care system at their place of residence free of charge and only with the consent of persons entering into marriage.
2. The results of the examination of a person entering into marriage constitute a medical secret and can be communicated to the person with whom he intends to marry only with the consent of the person who underwent the examination.
3. If one of the persons entering into a marriage hid the presence of a sexually transmitted disease or HIV infection from the other person, the latter has the right to apply to the court to declare the marriage invalid (Articles 27-30 of this Code).”
The freedom to marry also provides for the freedom to terminate it, but society is interested in strengthening the institution of the family, therefore the dissolution of marriage is under the control of the state. In addition, there are a number of restrictions on divorce related to the protection of the rights and interests of a pregnant woman, nursing mother and minor children.
Article 17 talks about the limitation of the right of the husband to file a claim for divorce:
“The husband does not have the right, without the consent of his wife, to initiate proceedings for divorce during the wife’s pregnancy and within a year after the birth of the child.”
If spouses have common minor children, the marriage is dissolved in court, and it is determined which parent the children will live with, from which parent and in what amount child support will be collected. If there is an agreement between the spouses on these issues that does not violate the interests of the children or one of the spouses, the marriage can be dissolved by the court without clarifying the reasons for the divorce.
The Family Code provides for equal rights of spouses in the family, this applies to the choice of occupation, profession, place of stay and residence. At the same time, Article 31 states that “issues of motherhood, paternity, upbringing, education of children and other issues of family life are resolved by the spouses jointly, based on the principle of equality of spouses.” But, in addition to rights, spouses also have responsibilities. Part 3 of Article 31 states: “Spouses are obliged to build their relationships in the family on the basis of mutual respect and mutual assistance, to promote the well-being and strengthening of the family, and to take care of the well-being and development of their children.”
The future of society largely depends on how and in what conditions new generations will be raised, so it is important to protect the rights and interests of children, including the right to express their own opinions, upbringing, education, and health care. Better conditions for the physical and spiritual development of the child, the preservation and strengthening of his health can only be created in the family. Chapter 11 of the Family Code is devoted to defining these issues.
“Article 54. The child’s right to live and be raised in a family.
1. A child is a person who has not reached the age of eighteen years (the age of majority).
2. Every child has the right to live and be raised in a family, as far as possible, the right to know his parents, the right to their care, the right to live together with them, except in cases where this is contrary to his interests.
A child has the right to be raised by his parents, to ensure his interests, comprehensive development, and respect for his human dignity.
In the absence of parents, in the event of deprivation of their parental rights and in other cases of loss of parental care, the child’s right to be raised in a family is ensured by the guardianship and trusteeship authority...
Article 55. The child’s right to communicate with parents and other relatives.
1. The child has the right to communicate with both parents, grandparents, brothers, sisters and other relatives. The dissolution of the parents' marriage, its recognition as invalid or the parents' separation do not affect the rights of the child.
If the parents live separately, the child has the right to communicate with each of them. A child has the right to communicate with his parents also if they live in different states.
2. A child in an extreme situation (detention, arrest, detention, being in a medical institution, etc.) has the right to communicate with his parents and other relatives in the manner prescribed by law.
Article 56. The child’s right to protection.
1. The child has the right to protection of his rights and legitimate interests.
Protection of the rights and legitimate interests of the child is carried out by parents (persons replacing them), and in cases provided for by this Code, by the guardianship and trusteeship authority, the prosecutor and the court.
A minor, recognized in accordance with the law as fully capable before reaching the age of majority, has the right to independently exercise his rights and obligations, including the right to defense.
2. The child has the right to protection from abuse by parents (persons replacing them).
In case of violation of the rights and legitimate interests of a child, including in case of non-fulfillment or improper fulfillment by parents (one of them) of the responsibilities for raising, educating the child or in case of abuse of parental rights, the child has the right to independently apply for their protection to the guardianship and trusteeship authority, and upon reaching age of fourteen to court.3. Officials organizations and other citizens who become aware of a threat to the life or health of a child, a violation of his rights and legitimate interests, are obliged to report this to the guardianship and trusteeship authority at the place of the child’s actual location. Upon receipt of such information, the guardianship and trusteeship authority is obliged to take the necessary measures to protect the rights and legitimate interests of the child.”
Thus, health workers who encounter cases of child abuse (see section " Healthy child"), are obliged, in addition to providing the necessary medical care, take measures for the legal protection of the child.
The Family Code provides for the child’s rights to express his own opinion and to have his opinion taken into account when choosing a profession.
“Article 57. The child’s right to express his opinion.
The child has the right to express his opinion when solving any issue affecting his interests in the family, as well as to be heard during judicial or administrative proceedings. Taking into account the opinion of a child who has reached the age of ten is mandatory, except in cases where this is contrary to his interests.”
In some cases, the competent authorities can make a decision concerning a child who has reached the age of ten years only with his consent. This applies to issues of changing the first and last name, restoration of parental rights, adoption, changing the place and date of birth of an adopted child, and transferring the child to a foster family.
Parents raising a child also have certain rights and responsibilities, and Article 61 provides for equal rights and responsibilities of parents. Parental rights “are terminated upon the child reaching the age of eighteen years (the age of majority), as well as upon the entry of minor children into marriage and in other cases established by law when children acquire full legal capacity before they reach the age of majority.”
IN last years Cases of minor children becoming parents have become more frequent. In connection with this, the Family Code provides for the rights of this category of citizens.
“Article 62. Rights of minor parents.
1. Minor parents have the right to live together with the child and participate in his upbringing.
2. Unmarried minor parents, in the event of the birth of a child and when their maternity and (or) paternity are established, have the right to independently exercise parental rights upon reaching the age of sixteen. Until the minor parents reach the age of sixteen, the child may be appointed a guardian who will raise him or her together with the child’s minor parents. Disagreements arising between the child's guardian and minor parents are resolved by the guardianship and trusteeship authority.
3. Minor parents have the right to recognize and challenge their paternity and maternity on a general basis, and also have the right to demand that paternity of their children be established in court upon reaching the age of fourteen.”
One of the functions modern family is the upbringing of children, which is reflected in the Family Code.
“Article 63. Rights and responsibilities of parents in the upbringing and education of children.
1. Parents have the right and obligation to raise their children.
Parents are responsible for education and development
their children. They are obliged to take care of the health, physical, mental, spiritual and moral development of their children.
Parents have a priority right to raise their children over all other persons.
2. Parents are obliged to ensure that their children receive basic general education.
Parents, taking into account the opinions of their children, have the right to choose an educational institution and the form of education for their children until their children receive basic general education.”
Very important from the point of view of preserving the physical and mental health of children and their harmonious development are the issues of exercising parental rights, which, in accordance with Article 65, “cannot be exercised in conflict with the interests of the children. Ensuring the interests of children should be the main concern of their parents.
When exercising parental rights, parents do not have the right to cause harm to the physical and mental health of children or their moral development. Methods of raising children must exclude neglectful, cruel, rude, degrading treatment, insult or exploitation of children.
Parents who exercise parental rights to the detriment of the rights and interests of children are liable in accordance with the procedure established by law.
2. All issues related to the upbringing and education of children are resolved by parents by mutual consent based on the interests of the children and taking into account the opinions of the children...
3. The place of residence of children in the event of separation of parents is established by agreement of the parents.
In the absence of an agreement, the dispute between the parents is resolved by the court, based on the interests of the children and taking into account the opinions of the children. In this case, the court takes into account the child’s attachment to each of the parents, brothers and sisters, the child’s age, moral and other personal qualities of the parents, the relationship existing between each parent and the child, the possibility of creating conditions for the child’s upbringing and development (occupation, work schedule of the parents , financial and marital status of parents, etc.).”
Thus, the legislation of the Russian Federation on marriage and family is aimed at strengthening the institution of the family, protecting the interests of family members, especially children; creating conditions for preserving the health of future generations, fulfilling the family’s basic functions.
At various stages of the development of society, the family performed many different functions, while some of them died out, their significance, the nature of social functions and their hierarchy changed, other functions of the family remained almost unchanged, but they always reflected the needs of society, as well as the individual needs of each family member. And in modern society, the family performs a number of functions, which include:
satisfying the sexual needs of an adult;
reproductive (reproduction of children, childbirth);
educational;
economic and economic;
recreational;
guardianship;
communicative.
One of the most important functions of the family is the ability to satisfy a person’s sexual needs within the framework of legal relationships, while the risk of contracting sexually transmitted diseases is almost completely eliminated, and harmonious, trusting relationships are established. It is within the family that love and mutual support can develop emotionally, intellectually, spiritually and physically.
Among the most important is the reproductive function, expressed in the reproduction of the number of parents in children. In the context of the difficult demographic situation emerging in developed countries and in Russia, this function of the family takes on special importance. For expanded population reproduction, it is necessary that at least half of families have two children, and half have three. Otherwise, the country's population will decline. Medical workers must clearly understand the need to maintain the reproductive function of the family, promote its development, and assist in family planning. The educational function is closely related to the reproductive function. Only in a family can a child develop normally and fully, therefore the family is vital for a child and cannot be replaced by any other public organizations and institutions. The life of a child in orphanages is a forced necessity, not a need. The atmosphere in the family, the relationships of its members, and the upbringing stereotypes accepted in a particular family have a significant impact on the development of a child’s personality and its formation. There are several fairly stable stereotypes of family education:
child-centrism;
professionalism;
pragmatism.
The essence of child-centrism lies in an all-forgiving attitude towards children, pampering, and falsely understood love for them.
Professionalism is expressed in a certain refusal of parents to raise children, transferring this function to teachers, educators in kindergartens and schools. In this case, parents believe that raising children should be done only or mainly by professionals.
Pragmatism is education, the purpose of which is to develop practicality in children, the ability to adapt to living conditions, organize their affairs, and focus primarily on obtaining material benefits.
These stereotypes of parental perception of the problem of raising children can have a negative impact on the development of the child and contribute to the manifestation of selfish personality traits. In this regard, one of the tasks of family nurses and nurses working with children is to teach parents the correct methods of education, taking into account age psychological characteristics child.
Another significant function of the family is economic, covering various aspects of family relations. This also applies to issues of housekeeping, distribution of household responsibilities, formation and use of family financial resources - family budget, organization of family consumption, etc. Before the development of industry, this function was leading; the family functioned as an economic structure in which all family members, including children, worked together, producing various material goods both to satisfy their own needs and for sale or exchange.
Recreational function in modern conditions with a large number of stressful situations, a high pace of life, and increased social and psychological stress, it becomes especially important. It is in a prosperous family that it is possible to restore and strengthen physical and spiritual strength, and comprehensive development of the individual. Spending leisure time together, watching TV shows, visiting theaters, exhibitions, classes physical exercise, participation in country walks can not only relieve physical and psycho-emotional fatigue, which has a beneficial effect on health, but also significantly bring family members closer together, strengthen family connections. In this sense, the family takes on a certain therapeutic role.
The guardianship function is also connected with the economic, economic and recreational functions, expressed in observation, assistance, care for elderly family members, disabled people, although currently with the development of various social institutions (gerontological centers, veterans' homes, etc.) this function is somewhat losing its meaning. However, only in a family is it possible to ensure an adequate quality of life for all its members.
In the life of a modern family, the communicative function is becoming increasingly important, implying the organization of family communication, the choice of objects and forms of extra-family communication among family members. Thanks to this function, family members satisfy the need for intimate emotional self-expression. The inability to communicate and find common interests often lead to family conflicts. In conflicting families, the communication process often comes down to monologues by everyone, when other family members do not hear the appeal directed to them, but they themselves respond with the same monologue. At the same time, each family member is afraid to express their point of view, express their experiences, feelings, so as not to cause a negative reaction from the other.
The family as a social institution has a certain structure, which is determined by the system of relationships between its members, including the kinship structure, spiritual, moral and economic relations, as well as the system of distribution of power between spouses, i.e. Within the framework of intra-family relations, the issue of leadership is also resolved.
Knowledge of the structure of the family, its type, the characteristics of relationships within it, the attitude towards leisure and health will allow medical workers, especially those related to family medicine (family nurses, nurses working with general practitioners), plan their activities correctly, choose the right communication tactics, promptly identify health problems (diet, physical activity, etc.), and make an appropriate decision.
According to the kinship structure, a modern family can be nuclear (small) and extended (large), and nowadays the nuclear family is more common.
A nuclear family is a social family structure that includes only a married couple with children, while grandparents and other relatives of both husband and wife live separately. In a nuclear family, the continuity of generations is disrupted to a certain extent; Due to the inexperience of a young couple in matters of planning a family budget, distributing household responsibilities, creating an environment necessary for the successful functioning of a family, certain problems may arise related to raising children, the guardianship function is partially lost, but financial independence from older family members is acquired, and their own traditions are formed , habits. In such a situation, a nurse can and should take on the role of a consultant, mentor in matters of family planning, raising children, and issues of preserving and strengthening the health of family members.
An extended family consists of family members of the parents (grandparents, uncles, aunts) who live in a common house, run a joint household, own joint property, and distribute responsibilities among themselves. Sometimes extended family members live close to each other but in different houses. In this case, the ties between family members are somewhat weaker than when living under the same roof, but the functions of the family can be distributed between them. Thus, older family members - grandfathers, grandmothers - can take on many functions: in particular, raising children, preparing food, etc., they can play the role of a wise adviser, mentor, and younger ones can take on ensuring financial well-being, guardianship function. In modern conditions, the roles of the older and younger generations of extended family members may change somewhat when representatives of the older generation take care of material well-being. In this case, younger family members must perform other economic functions related, in particular, to creating a cozy home environment and maintaining cleanliness and order in the house.
The extended family is more capable of providing a system of constant support, especially in difficult life situations, including issues related to the preservation and maintenance of health, but at the same time it can serve as a source of conflict due to the husband or wife bringing new family habits, preferences, traditions, views of their own extended families. These habits and traditions may concern both food preferences, attitudes towards one’s own health, and forms of behavior in different environments associated with differences in cultural, religious, political views, and perhaps differences in social status.
Currently, the nuclear family is more common, and the extended family is acquiring the features of a family group organized according to the type “family of children - family of parents.” Such family groups represent a special social phenomenon and arise on the basis of multidirectional needs:
the needs of each family for autonomy and independence;
the needs of different generations for communication and mutual assistance.
At the same time, the most stable contacts between families of children and parents are based on the fulfillment of economic functions, satisfaction of material needs, maintaining a home, creating conditions for improving the health and recreation of family members.
Depending on the number of children, families can be:
large families;
middle-aged;
small children;
childless.
According to the structure of the distribution of power, according to how the issue of leadership is resolved, family responsibilities are distributed, three main types of families are distinguished:
traditional (patriarchal) family;
non-traditional family;
egalitarian (family of equals), or collectivist.
Different types of families are characterized by different approaches to different aspects of family relationships and family life.
Thus, in a traditional family, one of the distinctive features of which is the existence of at least three generations under one roof, the leading role belongs to the eldest man.
As a rule, a traditional family has many children - it adheres to the principle: the more children, the better, the educational function lies largely with the woman, who educates with affection, and the man punishes, without giving up physical influences, while the child must follow the choice parents in professional self-determination. Housekeeping in a traditional family is primarily done by the woman, including managing the money given by her husband, who provides financially for the family and pursues a professional career. They also have their own unique ways of spending leisure time: as a rule, spouses have fun together, but the husband can spend his leisure time outside the home, while the wife should be at home. Interests in such a family are largely limited to family problems, discussion of household chores, and a warm family atmosphere is created mainly by the woman, while the man can afford to be rude towards other family members.
Thus, this type of family is characterized by:
a woman's economic dependence on her husband;
a clear distribution of functional family responsibilities, assigning them to a man and a woman (husband is the breadwinner, breadwinner, wife is the housewife, homemaker);
recognition of the unconditional leadership of men in all areas of family life.
A non-traditional family is characterized by the preservation of the traditional attitude towards male leadership, the division of household responsibilities into male and female, but without sufficient objective economic grounds, which is distinctive feature traditional family, i.e. V non-traditional family the man does not make the main contribution to the economic well-being of the family, but at the same time shifts the care of the household to the woman. This type of family is called exploitative, since a woman, along with equal rights with a man to participate in social labor, acquires the exclusive right to domestic work. Naturally, in such a family there may be health problems for the woman who is forced to work both at work and at home.
An egalitarian family is a type of modern family in which household chores are distributed fairly, each family member takes part in them, since both a man and a woman can equally pursue a career or, by the decision of both, a woman, in this case the man takes on themselves most of the family load. The number of children in such a family depends on the wishes of both spouses and not least on financial capabilities; The upbringing of children is based on respect for the interests of the child, taking into account his capabilities; corporal punishment, of course, is not allowed. The issue of leadership is decided taking into account the strengths and weaknesses of each spouse; each can be a leader in a certain area of ​​family relations, and major decisions are made jointly. This affects both the family atmosphere, in the creation of which each of the spouses participates equally, and in the ways of spending leisure time, when the husband and wife can have fun separately, and, if desired, spend it together. This is facilitated by an atmosphere of trust and mutual respect, which, as a rule, is characteristic of this type of family; rudeness in relationships is not allowed; interests become common, in addition to family and household concerns, production issues, political issues, hobbies, prospects, etc. can be discussed.
Thus, the distinctive features of an egalitarian family are:
fair, proportional to the capabilities of each spouse, distribution of household responsibilities, interchangeability of family members in solving everyday issues;
joint participation in ensuring the economic well-being of the family;
discussion of the main problems of the family and joint decision-making to overcome these problems;
emotional intensity of relationships.
There are also transitional types of families, combining
itself the traits of two or three main types. In such families, a man's role attitudes are more traditional in nature than his actual behavior regarding the performance of various family responsibilities, i.e. the man claims to be a leader, but at the same time is quite actively involved in household chores. In a transitional family, the opposite situation is also possible: the man has democratic role settings, but takes little part in running the household.
One of important functions family is recreational, therefore, depending on the nature of leisure activities, the following are distinguished:
open families;
closed families.
A distinctive feature of open families is their focus on communication outside the home and the leisure industry, i.e. visiting theaters, entertainment centers, sports clubs, etc.
For closed families, indoor leisure is typical.
In modern family marital relations Significant changes occur regarding both the composition of the family, its role structure, and the functions of the family. A modern urban family, as a rule, has few children, i.e. has 1-2 children; the functions of men and women become more symmetrical, the authority and influence of women increase, and ideas about the head of the family change; The economic function of the family weakens somewhat (the family ceases to be a production unit), but the importance of psychological closeness between family members increases.
Currently, the life of a family, regardless of its type, is largely determined by the fact that women have to work to ensure the material well-being of the family and its economic independence, so many of them experience significant emotional and physical stress due to performing a dual role. Medical professionals can help overcome the consequences of the adverse effects of high physical and psycho-emotional stress, provide emotional support, and give recommendations on preserving and maintaining health, taking into account the type of family.

An official delegation of the Russian Orthodox Church led by the Chairman of the Department for External Church Relations of the Moscow Patriarchate, Metropolitan Hilarion of Volokolamsk, took part in the work of the assembly.

In his speech, Metropolitan Hilarion stated the “purposeful destruction of traditional ideas about marriage and family” in the so-called developed countries.

“This is evidenced by such a recent phenomenon as equating homosexual unions with marriage and granting same-sex couples the right to adopt children,” Metropolitan Hilarion said in particular. - From the point of view of biblical teaching and traditional Christian moral values, this indicates a deep spiritual crisis. The religious concept of sin is finally being eroded in societies that until recently considered themselves Christian.”

In addition, the Metropolitan raised the topic of persecution of Christians in the Middle East and other regions, and also explained the significance of the WCC for Russia and the world as a whole.

No other report at the Assembly aroused so much excitement, admiration and indignation among the audience.

The reactions of the Assembly participants to these words were different. Already during the report, some were energetically shaking blue cards in the air - this is how, according to the procedure, disagreement is expressed. After the speech, others came up to the microphone, expressed solidarity, and then surrounded the speaker in a tight ring and warmly thanked him.

In order to better understand what is being said, I provide several quotes from the Metropolitan’s speech itself.

- Did you know in advance that you would “stir up the hive” with your performance?

I understand very well the atmosphere of the World Council of Churches, I know the mood of people and the approximate balance of power. One of the weaknesses of the WCC is that the balance of power in the Christian community is not fully adequately presented here. For example, the largest Christian Church, the Roman Catholic Church, which morally takes a fairly conservative position, is almost not represented here at all. A very loud voice at the WCC is always heard from the Protestants of the North and the West, but the Protestant churches of the South - in particular Africa and the Middle East - are not sufficiently represented.

The discussion after my speech showed that the majority of members of the World Council of Churches - despite the prevailing liberal agenda - take conservative positions on moral issues. For example, a delegate from one of the Protestant churches in Congo said, reacting to my report, that all of Africa shares our position on family ethics and the inadmissibility of equating same-sex unions with marriage. And all of Africa is a lot, a whole continent.

The Middle East also supports this position. The Metropolitan from Egypt spoke on behalf of the pre-Chalcedonian churches - and they agree with us. Therefore, I think we have quite broad support in the World Council of Churches. I think our position on moral issues is shared by two-thirds of the non-Orthodox members of the WCC. But still, we must not forget about liberal voices - these are primarily the churches of Western Europe and Scandinavia, as well as part of the American churches. It must be taken into account that they are the main donors of the Council and provide it with the main financial support. In this regard, they traditionally have a very strong position here.

What is the point then in the work of the Russian Orthodox Church at the WCC? After all, Western “liberal” churches still do not admit that they are wrong. Are you ready to compromise with them?

We never compromise with anyone. But let's remember the Gospel parable of the sower. When we throw a seed, we never know whether it will fall on rocky soil, or among thorns, or whether birds will eat it, or whether it will fall on fertile soil. There were about 2,000 people in the WCC plenary meeting hall, and I think among them there were many whose hearts are fertile soil. They will take what was said to their churches and tell what they heard. You yourself saw that many came up to me and thanked me for my performance. At the same time, there will always be disagreements, and we know this in advance. But I never try to adapt to someone else’s style, to someone else’s standards. I know that I have been given fifteen minutes and I need to use them. After all, when will there be another opportunity to speak to such an audience, and will it ever arise at all?

I believe that the voice of the Church must be prophetic, it must speak the truth, even if this truth is not politically correct and does not correspond to modern secular liberal standards. Which is what is happening now. In this sense, our witness at the WCC requires a certain courage, a willingness to hear criticism and respond to it, but it also requires goodwill. We cannot simply “scourge vices.” We must speak to people about the truth of God, but speak with love and respect from a position - as long as this position does not diverge from the Gospel.

The delegate from the Methodist Church of Africa nevertheless objected to you. According to her, same-sex marriage is not such a terrible problem, what’s worse is that teenagers commit suicide when they realize their gay orientation and think that they will be condemned for it, and the Church, by criticizing homosexuality, seems to contribute to such condemnation. What are you ready to answer?

These are two completely different topics that should not be mixed. Violence in families, teenage suicides and many other social disasters that are characteristic of our country, third world countries, and so-called developed countries - all these problems require the attention of the Church. But one does not exclude the other, and one is not directly related to the other. We are not saying that other problems should not be solved. But there is something that threatens Christian civilization as such. We are talking about the basics of family ethics, that the Church is called upon to protect the family as it is described in the Bible, that the Bible is our common doctrinal basis.

The second topic of your report - on the seemingly no less painful issue of the persecution of Christians in the Middle East and other regions - did not provoke such heated discussion as the topic of same-sex marriage. What do you think of it?

Representatives of churches in the Middle East, North Africa and all those countries where Christians are persecuted are very concerned that the World Council of Churches voiced this topic, responded to these acts of violence and helped to ensure that the situation changes for the better. But the European liberal agenda dominated the WCC for many years. And for many Europeans, it is completely uninteresting to think about those Christians who are persecuted and killed for their faith. For these Europeans, it is more interesting to think about respecting so-called democratic freedoms.

There is an opinion that words, statements, declarations - what the WCC Assembly does - do not really influence the fate of those Christians who are killed, say, in the Middle East...

We are not limited to words and declarations. Declarations are made to be followed by action. Although, unfortunately, very often in the modern world people end their activities with declarations. For example, in 2011, the European Union made an important statement about the persecution of Christians and even proposed a mechanism for their protection, namely, that any political and economic support for countries where Christians are persecuted should only be provided in exchange for guarantees of the safety of Christians. This is the mechanism that political leaders should set in motion. But we don't see this happening. For now, the declaration remains only on paper.

Unfortunately, much of what is said in the inter-Christian context also remains only good wishes. At the same time, many of the churches present at the WCC Assembly have leverage over government leaders. If we talk about the Russian Orthodox Church, we closely cooperate with the leadership of the Russian Federation on international issues, including with the aim of protecting Christians in the Middle East. If we talk, for example, about the Church of England, then it also has the opportunity to influence the position of Great Britain on such issues. Many such examples can be given.

In your report there are words that “Christians are the most persecuted religious community on the planet.” What is the reason?

Let's remember the entire history of Christianity. During the first three centuries the Church was persecuted almost everywhere. Then times changed, but waves of persecution of the Church arose again and again, and they came from different directions. For many centuries, the Orthodox Church lived under the Arab, Mongol, and Turkish yoke. In the 20th century in our fatherland, when godlessness became the official ideology, the Church was subjected to the most severe genocide: the majority of the clergy were physically exterminated, almost all monasteries and more than ninety percent of churches were closed. And until recently, the Church remained persecuted - people of my generation still saw this time. Christ clearly told his disciples that in this world they would be persecuted. This is how it happens, albeit intermittently.

Among many believers in Russia, the attitude towards the WCC is restrained or negative: the ecumenism movement is perceived as an attempt to recognize differences in religious teachings as insignificant, and therefore -in fact to recognize faith itself as insignificant. And yet, the Russian Orthodox Church has been participating in the work of the WCC for many years. What could you say to people who don’t understand why all this is needed?

If such people were with us now at the Assembly, they would see that no one here is looking for doctrinal compromises or trying to bring different Christian denominations together. Each religious group is clearly defined and has its own position, which it expresses and defends. And no doctrinal rapprochement is taking place. Of course, at the very beginning, when the ecumenical movement was just being created, and this happened in the pre-war period, and when it took shape, and this happened after the war, many people had dreams that through participation in such a movement, doctrinal differences could be overcome. But now it has become obvious that these dreams were unrealistic, they were based on an erroneous analysis.

The differences between Christians of different denominations are much deeper than one might expect. Moreover, these differences are only deepening and new differences are emerging that did not exist in the middle of the 20th century, when the World Council of Churches was created and when the ecumenical movement was institutionalized. As an example, I can draw your attention to the gap between conservatives and liberals that has developed today in the Christian community and which fifty years ago was even difficult to imagine. I mean the gap between conservatism and liberalism not in doctrinal issues, but in moral and social issues.

Over the past fifty years, the Protestant Churches have come a long way, and, it seems to me, this path has taken them much further from Orthodoxy than the previous four hundred and fifty years of the development of the Reformation. We are now very far apart from each other and cannot speak with one voice with the Protestants of the West and North. In this regard, the WCC provides an important platform for the exchange of views. For the Russian Orthodox Church, this is primarily a platform where we can express our position in defense of traditional Christian moral values. Any theological issue is not currently dominant in the WCC. It is mainly brought under the purview of the Faith and Order Commission, which is older than the WCC itself. But even within the framework of this commission there is no rapprochement between Christians of different faiths. The WCC has not faced such a task for a long time.

- What is your personal outcome of participation in the current Assembly?

This is already the third WCC assembly in which I am participating as the head of the delegation of the Russian Orthodox Church. The first took place in Harare (Zimbabwe) in 1998. Our Church sent a small delegation of three people there, which expanded to five during their stay there. I was then a hieromonk. And the fact that we did not have a single bishop in our delegation was a signal for the WCC - a signal sent deliberately. We were very dissatisfied with the agenda of the Council, the method of decision-making and the fact that less and less space was left for witness to Orthodoxy.

We then took a number of energetic measures to change this situation, and we changed it. On the initiative of the Russian Orthodox Church, in the same 1998, a pan-Orthodox meeting was convened in Thessaloniki (Greece), and the head of the Department for External Church Relations, Metropolitan Kirill (the current Patriarch of Moscow and All Rus' - author's note) took a tough position. A statement was adopted in which we demanded that the World Council of Churches listen to the voice of the Orthodox, ensure our participation not only in the discussion of issues on the agenda, but also in shaping the agenda itself, ensure that decisions are made only by consensus, and provide additional mechanisms for interaction between the Orthodox Churches and the WCC. These mechanisms are still in effect.

The measures taken, in my opinion, helped to correct the situation to some extent. We now have every opportunity to declare and defend our position in the World Council of Churches. In this regard, the situation in the WCC has changed for the better. The Assembly in Porto Alegre (Brazil) in 2006, where I was also the head of the delegation, and Metropolitan Kirill participated as an honored guest, testified that the WCC is ready to listen to the opinion of the Orthodox Churches and is ready to take into account their position. And the current Assembly also demonstrates this readiness. Another thing is that we, of course, do not count on the universal consent of all participants. We see in the WCC a clear dominance of the liberal wing of world Christianity. I repeat, it occupies here proportionally more space than in the real balance of power in the Christian community. But our participation in the work of the WCC has a very definite meaning - we use this site as a missionary field.

Currently, the WCC unites over 330 Churches, denominations and communities in more than 100 countries, representing about 400 million Christians. Today, among the members of the WCC there are Local Orthodox Churches (including the Russian Orthodox Church), two dozen denominations from among the historically established Protestant churches: Anglicans, Lutherans, Calvinists, Methodists and Baptists. Various United and Independent churches are also well represented. Among the Orthodox Local Churches, the Serbian Orthodox Church and the Georgian Orthodox Church do not participate in the activities of the WCC.

The Roman Catholic Church, although not a member of the WCC, has worked closely with the Council for more than 30 years and sends its representatives to all major conferences of the WCC, as well as to meetings of the Central Committee and the General Assembly. The Pontifical Council for Christian Unity appoints 12 representatives to the WCC Faith and Order Commission and collaborates with the WCC in preparing materials for local communities and parishes to be used during the annual Week of Prayer for Christian Unity.

GRADUATE WORK

INFLUENCE OF PARENTAL FAMILY IMAGE ON THE SPECIFICITY OF FAMILY RELATIONS IN MARRIAGE

Introduction

Chapter 2. Results of empirical research

2.3.1 Research

Conclusions for Chapter 2

Introduction

Relevance. It has already become customary to call the outgoing 20th century the century of revolutions: social, scientific, technical, and space. It can rightfully be called the century of the revolution of family and marriage relations. Since the beginning of this century, major social changes have begun that have also transformed marriage and the family. In modern society, it has become “fashionable” among young people to live together without registering their relationship, in a so-called “civil” marriage. And every year the popularity of such relationships is growing.

It should be clarified that in domestic legal practice, civil marriage is understood as an unregistered relationship between a man and a woman living together in the same territory and leading a joint household for 1 month.

In domestic psychological science, this important phenomenon and the relationships associated with it remain completely unexplored, while in the West a number of works by psychologists have already appeared devoted to this phenomenon of the social life of society, including the origins, reasons for the emergence of this phenomenon, the relationship between men and women , parents and children in such a union, the attitude of society towards such cohabiting unions

Family problems have always been the focus of social psychologists. Psychology has accumulated extensive experience in the study of family and marriage: the socio-psychological aspect of communication in the family and its role in the process of personality formation (B.P. Parygin, A.G. Kharchev, V.M. Rodionov); emotional attitude in the family (Z.I. Fainburg); their influence on the stabilization of intrafamily relations, the conditions for family stability (Yu.G. Yurkevich). However, the issues of the influence of the parental family on spouses are practically not covered in the literature. And the information that is available is limited mainly to a discussion of theoretical problems; at the same time, issues of organization and features of the application of practical methods remain without attention.

In recent years, as many sociologists and demographers have noted, a number of negative phenomena have been observed in the development of the family institution in our country - the number of single people is growing, the number of divorces is increasing, etc. Solving such problems is unthinkable without studying the mechanisms of intrafamily relationships. In that work. All this, as well as a number of disagreements regarding the criteria for the success or failure of a marriage, allows us to conclude that the modern picture of the processes occurring in the family, affecting the satisfaction of spouses with marriage, needs a closer look. Therefore, any research (including ours) concerning the modern institution of family and marriage is relevant, since the knowledge gained can enrich both the fundamental theoretical concepts of the scientist and the methodological tools of the practitioner who deals with the optimization of interpersonal relationships in the family.

Purpose of the study: studying the influence of the image of the parental family on the specifics of family relationships in marriage.

Object of study: image of the parent family.

Subject of study: the influence of the image of the parental family on the specifics of family relationships.

Hypotheses:

The image of the parental family has various influences on the system of relationships and values ​​that develop in different types families.

The appearance of a child in a family can have an impact on satisfaction with marital relationships.

To achieve the goal and test the hypotheses, it was necessary to solve the following tasks:

1. Conduct a theoretical analysis and identify possible components of the family image.

2. Consider the basic theoretical principles that define the concept of “civil” marriage.

3. Analyze the degree of consistency between the images of the parental and family between men and women in various types families.

4. Consider the influence of the existing value system on satisfaction with marital relationships.

5. Consider the influence of the image of the parental family on the value and motivational system of men and women in various types of families.

To solve the problems and test the initial assumptions, the study used a complex methods and techniques:

Theoretical: analysis of psychological literature on the research topic;

Psychodiagnostic: the “Family Environment Scale” technique adapted by S.Yu. Kupriyanov (1985); “Value Orientations” method by M. Rokeach (1978); test - the Marriage Satisfaction Questionnaire (MSQ), developed by V.V. Stolin, T.L. Romanova, G.P. Butenko.

Statistical: analysis of average values ​​of characteristics, comparison of distributions, correlation and variance analyses.

The research data was processed using the "STATISTICA" package.

The total sample in the empirical study consisted of 30 married couples, aged 18-34 years, residents of Tomsk. All married couples have been married for one to three years. The sample was conditionally divided into three groups. The first group includes couples living in " civil marriage", the second group includes men and women who are members of official marriage, and to the third group, respectively, couples who are officially married and have children.

Scientific novelty and theoretical significance research is that in the work:

Scientific ideas about the concepts of “family image” and “civil marriage” are generalized and systematized.

Significant differences in these concepts have been identified.

Practical significance The research lies in the possibility of using the results obtained in family counseling, psychological correction and other areas of practical psychology. The established dependencies make it possible to predict possible problems in marriage and provide prevention of family and child-parent relationships.

Scientific credibility and the validity of the results obtained is ensured by a comprehensive analysis of scientific literature devoted to the problem of family relationships and methods of its study; the use of methods adequate to the purpose, subject and object of the study, the representativeness and balance of the sample (30 married couples), the use of various methods of mathematical statistics for data processing.

Chapter I. The image of the spouses' family as a component of the image of the world

The first chapter examines the concepts of the image of the world and the image of the family in the works of foreign and domestic psychologists; the features of the structure of the family image are revealed; determination criteria. The concept of marriage is described, the features of “civil” marriage are revealed. A review of domestic and foreign literature is also made regarding such a concept as marital satisfaction.

1.1 The idea of ​​the “image of the world” in psychological science

In the works of researchers dealing with the problems of forming an image of the world, there is no established conceptual apparatus; there are a number of categories that do not have a single interpretation. Appeal to the sphere of formation of the image of the world is found in various fields of knowledge: psychology, pedagogy, philosophy, ethnology, cultural studies, sociology, etc. The category “image of the world” is found relatively recently and is designated as a “snapshot” of the work of consciousness, as the source of the emergence of images.

In the field of psychology, the theoretical development of the category “image of the world” is presented in the works of G.M. Andreeva, E.P. Belinskaya, V.I. Brulya, G.D. Gacheva, E.V. Galazhinsky, T.G. Grushevitskaya, L.N. Gumileva, V.E. Klochko, O.M. Krasnoryadtseva, V.G. Krysko, B. S. Kukushkina, Z.I. Levina, A.N. Leontyeva, S.V. Lurie, V.I. Matisa, Yu.P. Platonova, A.P. Sadokhina, E.A. Sarakueva, G.F. Sevilgaeva, S.D. Smirnova, T.G. Stefanenko, L.D. Stolyarenko, V.N. Filippova, K. Jaspers et al.

The concept of “image of the world” was first introduced in psychology by A.N. Leontyev, he defined this category as a mental reflection taken in the system of connections and relationships of the subject with the world around him. In his works, the image of the world is considered as a holistic, multi-level system of a person’s ideas about the world, other people, himself and his activities. A.N. Leontyev studied the process of the emergence of the image of the world, explaining it by its active nature, which defines the image as the moment of its movement. The image arises only in activity and is therefore inseparable from it; the problem of generating an objective image of the world is a problem of perception, “the world in its distance from the subject is amodal.”

Based on the provisions of A.N. Leontyev, his research N.G. Osukhova builds through the prism of a person’s subjective image of the world, comparing it with the concept of “myth” in the cultural sense that this term has acquired today. She defines the image of the world as “a person’s individual myth about himself, other people, the life world during his life.” This researcher considers this category as a holistic mental formation, noting that it exists at the cognitive and figurative-emotional level. Considering the components included in the image of the world, N.G. Osukhova identifies the “image of the Self” as a system of ideas and a person’s attitude towards himself throughout his life, including everything that a person considers to be his. In addition, the image of another person, the image of the world as a whole and the psychological time of the individual are considered.

A.N. Leontyev, revealing the structure of the image of the world, made a conclusion regarding its multidimensionality. Moreover, the number of dimensions was determined not only by three-dimensional space, but also by the fourth - time, and the fifth quasi-dimension, “in which the objective world is revealed to man.” The explanation of the fifth dimension is based on the fact that when a person perceives an object, he perceives it “not only in its spatial dimensions and in time, but also in its meaning.” It is with the problem of perception of A.N. Leontyev connected the construction of a multidimensional image of the world in the consciousness of the individual, his image of reality. Moreover, he called the psychology of perception concrete scientific knowledge about how, in the process of their activities, individuals build an image of the world “in which they live, act, which they themselves remake and partially create; this knowledge is also about how the image of the world functions , mediating their activities in the objectively real world." .

Considering the dimensionality of the human image of the world, V.E. Klochko emphasizes its multidimensionality, revealing it as follows: “A multidimensional image of the world, therefore, can only be the result of a reflection of a multidimensional world. The assumption that the human world has four dimensions, and others are added to the image, making it multidimensional, is without any basis ". First of all, it is difficult to imagine the very process of introducing new dimensions to the emerging image. In addition, the main thing will be lost: the ability to explain the mechanism of selectivity of mental reflection. Dimensions characteristic of a person (meanings, meanings and values) represent objects included in the human world and are qualities of the objects themselves. This ensures their difference from the infinite set of objective phenomena, which simultaneously influence the human senses, but do not penetrate into consciousness, thereby determining both the content of consciousness at each moment of time and its value-semantic saturation" (55 ).

S.D. Smirnov notes the main characteristics of the image of the world:

1. The amodality of the image of the world is explained as follows: “These properties (i.e., supersensible components, such as meaning, meaning) are just as directly included in our image of the world, like sensory perceived properties of the first kind, although they, as a rule, do not can be identified on the basis of perception and are not discovered by the subject in the course of his individual activity, but are products of the socio-historical process, fixed in concepts, language, cultural objects, social norms, etc. The image of a person’s world is a universal form of organizing his knowledge, determining the possibility of cognition and behavior control. In other words, the image of the world is not so much a reflection of the past and present as a reflection of the future, i.e. it is a system of our expectations, forecasts about what will happen in the near or distant future in conditions of our inaction or when performing certain actions or actions.

2. The holistic nature of the image of the world. Those. The image of the world does not consist of images of individual phenomena and objects, but from the very beginning develops and functions as a whole. This means that any image is nothing

other than as an element of the image of the world, and its essence is not in itself, but in that place, in the function that it performs in a holistic reflection of reality.

3. Multi-level structure of the image of the world. Following A.N. Leontyev S.D. Smirnov also distinguishes structurally between nuclear and surface structures of the image of the world. This scheme (image) of the world has the character of a nuclear structure in relation to what appears on the surface in the form of one or another modally designed and, therefore, subjective (A.N. Leontiev, 1979, p. 9) picture of the world (visual, auditory, etc.).

4. Emotional and personal meaning of the image of the world. “If the image of the world really is a reflection of the future, i.e. it is a system of forecasts and extrapolations, then the selectivity of such forecasting is absolutely obvious. It is, first of all, built in relation to important and significant events for a person that are related to the activities of the subject and his needs " (130, p. 154).

5. The secondary nature of the image of the world in relation to the outside world. “In the genetic aspect, the primary is the direct practical contact of the subject with the environment and other people. The image of the world, of course, is secondary in relation to the objective external world, the subjective reflection of which it is (130, p. 155).

S.D. Smirnov continued in his works to consider the category “image of the world,” noting the possibility of extending this concept to the area of ​​rational knowledge - thinking. First of all, he attempted to analyze the application of this concept in other psychological schools. In particular, he notes that the concept of “image of the world” is widely used by psychologists of a cognitive orientation, who often use such expressions as a picture of the world, an idea of ​​oneself and the universe, a model of the universe. But at the same time, an image, a picture of the world, is understood as a certain set of images of individual objects and phenomena that act as primary in relation to it. Proponents of this approach have not been able to overcome the stimulus-reaction model of man; they follow the path of increasing complexity of this model, placing more and more complex intermediate variables between S (stimulus) and R (reaction). It is precisely as such a middle link in S-O-R scheme All variants of cognitive formations are also considered, including the image and picture of the world.

Along with the category “image of the world” there is the concept of “idea of ​​the world”, however, according to a number of authors, they are not identical. These concepts are discussed, for example, in the works of V.V. Petukhov, in which the first is associated with problems of perception, the second with various mental ideas. An analysis of a number of works by psychologists shows that the authors agree that the image of the world is functionally and genetically primary relative to any specific image or sensory experience, i.e. any image that arises in a person depends on what image of the world he has formed. The essence of this phenomenon should be sought in the processes of the work of consciousness, which serves as the source of the formation of images. The reason for the generation and transformation of a certain image of the world lies in the mechanism of functioning of human consciousness, which draws our attention to the consideration of this phenomenon.

In psychology, consciousness is represented as the highest level of mental reflection and self-regulation of a person. Usually there are two levels - social and individual consciousness. Social consciousness includes various social conventions, norms and rules that are projected into the individual. K. Abulkhanova-Slavskaya, exploring human consciousness, notes that it perceives not what is in the world as a whole, but first of all what is relevant for the individual, i.e. what seems significant in the image of the world, and this determines the direction of the work of consciousness. A.V. Libin believes that the differences in a person’s inner world lie in differences in preference systems. In his opinion, consciousness is determined by the values ​​and meanings of many polar scales that set the coordinates of individuality in the flow of various events that are imprinted in the psyche. V.E. Klochko considers the formation of consciousness, deriving the source of human development from the constant contradiction between the way of life and the way of the world. V.E. Klochko notes that the image of the world does not appear in the mind from birth, but is formed gradually, becoming more complex as it acquires new coordinates. The multidimensional world of man is explained as a special layer of psychological reality that mediates the relationship between subject and object.

Thus, analyzing the above data, it can be argued that the category “image of the world” is a multi-level system, it is multidimensional, selective, and includes everything that is significant for a person. We assume that the “image of the family” is an element of the “image of the world” and directly depends on how the “image of the world” is formed.

1.2 The problem of the “family image” in modern psychology

The problem of family has always been of widespread and sustained interest. There are many definitions of family, highlighting various aspects of family life as family-forming relationships, ranging from the simplest (for example, a family is a group of people who love each other, or a group of people who have common ancestors or live together) and ending with extensive lists of family characteristics. Among the definitions of family that take into account the criteria of socio-psychological integrity, the definition of family as an open social system, which has a number of the following characteristics, is attractive:

1) the system as a whole is greater than the sum of its parts,

2) something affecting the system as a whole affects each individual element within it,

3) a disorder or change in one part of the unity is reflected in changes in other parts and the system as a whole (Jackson D., 1965).

That is, the family, as a living organism, constantly exchanges information and energy with the environment and is an open system, the elements of which interact with each other and with external institutions (educational institutions, production, church, etc.) Forces from outside and inside influence it has both positive and negative influences. In turn, the family influences other systems in a similar way (Minuchin S., Fishman H. S., 1981).

Thus, the family system operates under the influence of the laws of homeostasis and development, has its own structure (the structure of family roles, family subsystems, external and internal boundaries between them) and parameters (family rules, interaction stereotypes, family myths, family stories, family stabilizers).

The ideas of family members about their family are saturated with prominent truths - family postulates. Family postulates of E.G. Eidemiller defines it as the judgments of family members about their family (that is, about themselves and about other family members, about individual scenes in the life of the family and about the family as a whole), which seem obvious to them and by which they are guided (consciously or unconsciously) in their behavior.

Also, the internal image of the family includes the individual’s idea of ​​himself, his needs, capabilities, other family members with whom the individual has family relationships, and the nature of these relationships.

The general development of the family’s internal image of itself occurs throughout the entire life cycle of many family generations: when a person learns to be aware of what is happening in the family, to understand the interconnection of various aspects of its life, the relationships, and the feelings of all its members. This happens due to: a) socialization (the child learns this from his parents in the course of everyday communication and transfers the acquired skills to the family he creates); b) thanks to culture and media; c) thanks to interpersonal communication, the “interpersonal network” in which the family system is included (BowenM., 1966, 1971).

Thus, an individual’s idea of ​​the life of his family is an independent, complex mechanism that is necessary for the successful functioning of the family. T.M. Mishina in 1983 introduced the concept of “family image, or the image of “we” as a phenomenon of family identity, by which she meant a holistic, integrated education. “One of the most important functions of family identity is the holistic regulation of family behavior, coordination of the positions of its individual members. An adequate image of “we” determines the family’s lifestyle, in particular marital relationships, the nature and rules of individual and group behavior. The inadequate image of “we” is coordinated selective ideas about the nature of relationships in dysfunctional families, creating for each family member and the family as a whole an observable public image - a family myth. The purpose of such a myth is to camouflage the unmet needs and conflicts that family members have, and to harmonize certain idealized ideas about each other. Harmonious families are characterized by a consistent image of “we,” while dysfunctional families are characterized by a family myth.”

Synonyms for the family image are the concepts of “family myth”, “beliefs”, “convictions”, “family credo”, “role expectations”, “coordinated protection”, “we image”, “naive family psychology”, etc. (Eidemiller E. G., Yustitsky V.V., 1999).

By family myth, many authors understand a certain unconscious mutual agreement between family members, the function of which is to prevent the awareness of rejected images (ideas) about the family as a whole and about each of its members (Mishina T.M., 1983; Eidemiller E.G. ., 1994).

Numerous studies by psychologists and sociologists have revealed that the ideas of boys and girls about their future family life are formed spontaneously in the parental family - either as a desire to repeat, or as a desire to do everything differently, etc. Moreover, in many cases, these ideas make up for what was lacking in the parental home, that is, they are of a kind of compensatory nature.

The mentality of Russians is characterized by the sacrifice of life goals in favor of the aspirations of their children: children should be more educated and live better than their parents. Inflated parental aspirations directly affect children, who also have inflated aspirations, and the real opportunities for their implementation are sharply reduced.

As a result of a number of reasons, modern teenagers develop a deformed, distorted image of the family.

N.I. Shevandrin identifies the following factors that contribute to the formation of inadequate marriage and family attitudes among the younger generation (Shevandrin. Social psychology in education. - M.: VLADOS, 1995):

1. immoral behavior of parents (alcoholism, deviant behavior);

2. incomplete family composition;

3. insufficient level of knowledge and skills of parents in raising children;

4. negativity of relations between parents;

5. conflict in family relationships;

6. interference from relatives in family affairs and raising children.

So, at present one can see many existing definitions and concepts of family image, in which common features can be clearly identified:

1. The image of the family is a socio-psychological phenomenon (holistic, integrated education), which represents family self-awareness, family identity.

2. one of the most important functions of the family image is the holistic regulation of family behavior and coordination of the positions of its individual members.

3. The image of the family is determined through the main components of the structure of the family as a system.

4. The family image usually functions within the rules of the family system and mainly on an unconscious level.

1.3 The influence of the parental family on the system of relationships in marriage

In the family, a model of intra-family relationships is laid, skills of communication with different people are acquired - according to age, interests, personal characteristics. Socially adaptive skills and abilities of different levels and orientations are formed.

Most often in the literature, the influence of parents (usually mothers) on mental development child. There are a number of theoretical approaches to understanding the role and content of parent-child relationships, formulated by different psychological schools. These include: the psychoanalytic model (S. Freud, E. Erikson, F. Dolto, D.W. Winnicott, K. Buettner, E. Bern), the behaviorist model (J. Watson, B.F. Skinner, R. Sir , A. Bandura), humanistic model (A. Adler, R. Dreikurs, D. Nelsen, L. Lott, K. Rogers, T. Gordon). In “psychoanalytic” and “behaviorist” models, the child is presented rather as an object of parental effort, as a being who needs to be socialized, disciplined, and adapted to life in society. The “humanistic” model implies, first of all, the help of parents in the individual development of the child. Therefore, parents’ desire for emotional closeness, understanding, and sensitivity in their relationships with children is encouraged. However, issues of the influence of the parental family remain practically unstudied.

A special place in the process of forming positive marriage and family attitudes is occupied by the period of childhood, which is associated with the parental family. At this time, the idea of ​​the family is formed, the personality traits of the future family man are laid. The social orientation of children in socio-historical experience begins with comprehending the image of the family (A.V. Zaporozhets, A.N. Leontyev, V.A. Petrovsky, N.N. Poddyakov).

The family is a multifaceted system in which there are not only interactions and relationships in the parent-child dyad, but also the interpenetration of the world of adults into the world of children, which can objectively contribute to the formation of a “family image” in children.

The family atmosphere contributes to the development of a rich emotional life in the child (empathy, compassion, joy and grief), which seems important for the formation of a positive image of the family.

I.V. Grebennikov notes that in the process of life itself, young people adopt from the older generation “a lot of knowledge about relationships with a person of the other sex, about marriage, about the family, and learn the norms of behavior in family life. (Grebennikov. Fundamentals of Family Life. - M.: Prosveshchenie, 1991 ).

N. Pezeshkian, the founder of positive psychotherapy, is confident in the importance of a person’s psychological “heritage” and the importance of origin as a factor of identity. He uses the concept of “family concepts”, which define the rules of relationships to people and things: from one generation to another, it is not so much material goods that are passed on, but strategies for processing conflicts and the formation of symptoms, worldview structures and relationship structures that pass from parents to children. The concepts originate in the critical experiences of one of the family members, in religious and philosophical ideas, take root, are internalized by the children and are again passed on to the next generation of children. Examples of family concepts: “What will people say”, or “Neatness is half of life”, “Nothing comes easy”, “Loyalty to death”, “Achievement, honesty, frugality”, etc. They are partially realized and formulated by the speaker in a condensed form in the form of favorite sayings, instructions to children, comments on situations: “Be faithful and honest, but show what you are capable of” or “Everything should be like in the best homes.” For the most part, they remain unconscious and have an indirect effect.

Thus, F. Le Play believes that if a child continues to live with his parents after his marriage, then a vertical connection is formed in the extended home group. An authoritarian model of family relations is formed. If, on the contrary, he leaves the parental home upon leaving adolescence, starts his own household for his own marriage, then the liberal model comes into effect, affirming the independence of the individual. For the liberal model, the continuity of the family group, its continuation, is not a value.

Swiss psychologist A. Zondi (psychology of fate. - Yekaterinburg, 1994) design speaks of the “generic unconscious” as a form of mental heredity. A person in his life shows a tendency to realize the claims of his ancestors - parents, grandfathers, great-grandfathers. This influence is revealed especially clearly, according to the author, at important moments in life that are of a fateful nature: when a person makes his professional choice or is looking for a job or a life partner. Thus, a person, solving the most important issues of self-determination, is not completely “free”, he is not a “blank slate”, since in his person he represents the clan, his ancestors, who delegated “assignments” to him. However, this does not mean that a person’s destiny is rigidly programmed and all that remains is to follow certain instinctive impulses. A person can overcome imposed tendencies, rely on his own internal reserves and build his destiny consciously.

In domestic psychology E.G. Eidemiller and V.V. Justitskis consider pathologizing family inheritance, characteristic of dysfunctional families as the formation, fixation and transmission of emotional and behavioral reactions from grandparents to parents, from parents to children, grandchildren, etc. rigid, irrational, tightly interconnected beliefs, borrowed from representatives of the older generation, form a personality with little ability to adapt, suffering from borderline neuropsychiatric disorders.

It can be noted with regret that for now, more attention of specialists is attracted precisely by the phenomena of the distorting influence of unconscious determinants on the behavior of a young person, the phenomena of “negative” psychological inheritance. Thus, Artamonova E. connects this with the fact that the field of interest of psychologists and psychotherapists falls primarily on people who have not resolved their internal conflicts and are in a state of crisis.

In the psychology of family relationships, modern psychologists highlight the concept of duplication of parental properties, which assumes that a person learns to fulfill male and female roles to a large extent from his parents and unconsciously uses the model of parental relationships in his family (V.S. Torokhtiy, 1996).

Preparation for family life takes place in the early stages of life. Marital and parental socialization, as noted by D.N. Isaev, V.E. Kagan, begins in the 2nd year of life, when the child perceives the first examples of masculinity and femininity in family communication. The marital and parental behavior of the mother and father still remains in the shadows and is not recognized by the child, but it is they who find themselves in the role of conductors of gender roles. At 2-3 years old, when a child knows his gender and begins to correlate “his “I” with ideas about people of his own and another sex, in role-playing games he carries out masculine and feminine behavior as, first of all, marital and parental behavior (sociosexual games in " dad-mom", "daughter-mother", etc.). These games reflect the formation of the first, simplest level of family attitudes, which correspond to the general stereotypes of the family. Already in these games, boys play roles associated with leaving the family and returning to (hunting, war, work, etc.), and girls - roles associated with the home; boys, in manifestations of the play style, are more eccentric and instrumental in these games, and girls are more concentric and emotional. These play transformations are one of the strongest ways of forming marital and parental roles. The main mechanism of this formation is identification and imitation. A child identifies himself with a parent of his gender and imitates his behavior in cases where the parent is cold, rude, unfair, cruel.

Many adults in their family reproduce the “handwriting” of their parental family. These deep unconscious or psychologically conflict-conscious identification attitudes, according to D.N. Isaev and V.E. Kagan, despite all the difficulties of their correction, they must still be controlled by adults so as not to be reproduced again in children. To a certain extent, the attitudes acquired at this age also depend on the structure of the child’s character.

At the same age - 3-5 years - children ask their parents for a brother or sister, and are touchingly affectionate and caring with their younger ones. The appearance of another child in the family is usually not accompanied by childhood jealousy. Not every family has a second child at this time. But the reaction of parents to children's requests - condemning, repulsive, prohibiting, or gently explaining - becomes essential. Sometimes parents try to take a roundabout, substitute route of acquiring pets. This is the age of intensive laying of the foundations of love of children.

The younger student is already trying to understand the family situation, understand and evaluate the parents’ positions, and develop his own. In case of conflicts with a parent, a conscious desire to “be different” may already appear. During the period of sexual homogenization, it can sometimes be observed that while one child becomes close to a parent of the same sex, another seeks intimacy with an adult of the same sex outside the family. This is a serious signal for parents, indicating their small educational potential in the future. How smaller child emotionally satisfied with the situation in the parental family, the more he, apparently, perceives extra-family patterns - and then a lot depends on what these patterns are.

Adolescence poses increasingly complex challenges for educators. The emancipatory tendencies and high criticality of a teenager make him a strict judge of relationships in the parental family. Reality is often perceived through the prism of one’s own romantic love, prone to naive idealization. Many people call this trivial, although, in fact, these are the most important problems that create difficulties for both teenagers and adults.

For a teenager - because he is not yet ready for this: love and his own family are as close to him as they are far from each other. The concept of “having a child” is associated by teenagers mainly with pregnancy and, at best, with a baby in a stroller, but not with many years of caring for him. Death is associated with hospital and funerals, but not with feelings of loss. A well-known difficulty is that adolescents' feelings are immature, their ideas are naive and contrasting, and their openness to the world is enormous.

For adults - because they see in a teenager’s relationships what they internally fear. Parents often tend to equate teenage love with love leading to marriage. As a result, a contradictory system of relationships develops, requiring parents to make efforts, often considerable ones, to take positions that reduce tension.

General standards of family life and individual attitudes are not easy to reconcile even for an adult. It is very important that a teenager can behave and express his opinion without fear of judgmental reactions from educators. D.N. Isaev and V.E. Kagan point out that the task is to develop such skills of individual refraction of universal and enduring values ​​that would not contradict either these values ​​or individual needs and characteristics. The family has great opportunities to instill in boys masculine honor and respect for girls, and in girls pride, modesty, and self-esteem; formation in youth of self-control, self-discipline, endurance and a sense of responsibility.

The world of childhood that is opening up to adults in modern times, the super value of an only child, the connection of plans for the future not with the skills of practical life, but with the search for ways to develop real or imaginary talent - all this leads to the fact that many children live outside the everyday life of the family, are not familiar with him. When yesterday’s “child” finds itself in its own family, it amazes with its helplessness in elementary situations.

Young spouses often expect each other to take on the role of parent, but neither one nor the other can do this. It may seem that they are exaggerating, but they are only literally reproducing the conditions for the collapse of many families.

Preparation for family life poses the task of forming motivation for marriage and expectations for it. The stereotypes offered to the younger generation, the leitmotif of which is limited to two words - “love” and “happiness”, are superficial even in comparison with the real attitudes of young people.

A special section of a family man’s training is the cultivation of love for children. In the works of V.V. It is quickly shown that it is an indicator of the strategy of reproductive behavior and is determined largely by unconscious attitudes, which, if they diverge from declared opinions, can lead to a discrepancy between the desired and actual number of children. Special meaning develops in girls adequate attitudes towards motherhood.

So, according to works devoted to this issue, we can safely say that ideas about the family influence the family itself in the future. Formation of value and moral orientations towards one’s own future family, occurs mainly in the image of the parental family, but is characterized by a more pronounced focus on one’s own well-being and comfort. However, not all parents are equipped to teach their children. As a rule, the parent family does not set itself the purposeful task of educating their children’s ideas, functional-role expectations and skills for creating a full-fledged family. But it is precisely in adolescence that the moment of analysis of the received

social experience and the formation of one’s own images of a future family on its basis. Thus, in order to prevent psychological difficulties in a family union, it is necessary to turn not to the identified problems, but to prevention, which will help prevent them. To do this, it is necessary to know the mechanisms of formation of family ideas. Knowledge of the mechanisms and developed psychological programs for prevention can provide answers to many of society’s needs related to dysfunctional families.

1.3 The concept of marriage and its main types

Marriage is a social mechanism designed to regulate and manage those numerous human relationships that arise from the physical fact of heterosexuality. As such an institution, marriage functions in two directions:

1. Regulation of personal sexual relations.

2. Regulation of the transfer and receipt of inheritance, succession and public order, which is its more ancient and original function.

The law does not contain a definition of marriage. Analysis of the norms of the RF IC regulating the conditions and procedure for concluding marriage, as well as its legal consequences, allows us to identify the main features of marriage, on the basis of which marriage can be defined as a voluntary and equal union between a man and a woman, concluded for the purpose of creating a family, subject to the conditions and procedure , established by law, and giving rise to mutual rights and obligations of spouses. [Fenenko Yu.V.]

The form of marriage is understood as the manner in which it is concluded by law. The legal form of marriage in Russia is marriage through state registration with the registry office.

State registration of marriage has legal significance: from this moment, mutual rights and obligations of the spouses arise. State registration of marriage also has evidentiary value: on the basis of the completed marriage registration, spouses are issued a marriage certificate and a corresponding note is made in their passports, certifying the fact that these persons are legally married. [Reshetnikov F. M.].

However, there is also a so-called civil marriage. Sometimes it is called de facto, colloquially referred to as cohabitation. Psychologists have their own term - an intermediate family, emphasizing that at any moment it can take some final form: it will fall apart or be documented. It is difficult to make long-term plans in such a family. A man and a woman, living under the same roof for years, remain “he” and “she,” while the marital “we” has a completely different quality of feeling about ourselves and life in general [Kulikova T. A.].

A de facto marriage is a relationship between the persons involved that meets all the requirements and conditions for marriage, but is not registered in the manner prescribed by law. An actual marriage cannot give rise to the legal consequences that arise from a registered marriage. No legislative prohibition can exclude from ordinary life extramarital affairs of a long-term nature, which the parties themselves, whether they want it or not, recognize as an actual marriage. The legislation of many European countries and the United States does not make strict distinctions between registered and actual marriage in terms of the consequences they generate. For example, in Scotland, both civil and religious marriage ceremonies are recognized as equivalent, and marriages resulting from actual cohabitation are also recognized as valid.

Unregistered couples are a fairly common phenomenon in the modern industrialized and urbanized world. In the 80s, about 3% of the US population were such couples, and about 30% of Americans had experience of cohabitation for at least 6 months. In Denmark and Sweden already in the mid-70s. approximately 30% of unmarried women aged 20 to 24 lived with men. Therefore, in a non-marital union in this age group occurs more often than formal marriage. In most other European countries during the same period, only 10-12% of this age group were cohabiting, but subsequently the number of unmarried people cohabiting also increased. As noted by D. Craig, the situation in the Russian Federation is similar, at least the trend is the same.

R. Zider believes that unregistered cohabitation is only a preliminary stage to a subsequent marriage (“trial marriage”) and that it is to some extent an alternative to traditional marriage. The fact is that relationships in unregistered cohabitation can be either formal, short-term, or deep, long-lasting. In the first case, living together in a “trial marriage” lasts relatively short, the marriage is either concluded, or the relationship is interrupted. At the same time, the number of cases of cohabitation, which differs from marriage only in the lack of legal registration, is increasing; the birth of children in long-term relationships is often welcomed.

D. Craig and R. Zider analyzed the arguments in favor that are usually given by supporters of unregistered cohabitation and cited the most common ones:

this form of relationship represents a certain type of “training”;

in cases of unregistered cohabitation, strength and compatibility are tested;

in such variants of cohabitation, relationships are freer, there is no coercion;

unregistered cohabitation provides more spirituality and satisfaction in relationships, the so-called “non-marital family life”;

It should be added that in addition to psychological ones, there are also socio-economic reasons unique to Russia that give rise to the option of unregistered cohabitation: housing problems; question related to registration; possibility of receiving child benefit for a single mother; as well as an earlier onset of puberty and, as a consequence, sexual activity; growth in the material well-being of young people and, as a consequence, a decrease in their dependence on their parents and the emergence of the opportunity to live separately from them; long period of education and career growth to fully provide for the family.

Modern science has described the characteristics of people prone to unregistered cohabitation. The generalized psychological portrait of a representative of this population is characterized by more liberal attitudes, less religiosity, a high degree of androgyny, low school success during childhood and adolescence, and less social success; however, as a rule, these people come from very successful families.

“Experimental” forms of life require a higher level of reflection and ability to communicate, and, not least of all, the strength to resist the pressure of social norms. For this reason, their distribution cannot but depend on social class and level of education.

However, in addition to positive aspects"actual marriage", there are also negative ones. Thus, research suggests that unmarried couples are less happy and prosperous than married couples. Annual rates of depression among cohabiting couples are more than 3 times higher than among married couples.

The most important characteristic feature Cohabiting couples tend to have lower incomes, research notes. Cohabiting couples are economically more similar to single parents than married couples. In 1996, the poverty rate for children living with married parents was about 6%, while for children living with cohabiting parents the rate was 32%. Marriage has been found to be a wealth enhancing institution. According to the study, cohabitors with children have only about two-thirds of the income of married couples with children, largely due to the fact that the average income of male cohabitors is only about half that of married men. There is a selection effect at work here, with less affluent men and their partners choosing cohabitation as opposed to marriage. It is also true that when men get married, especially those who intend to have children, they tend to become more responsible and more productive. They earn more than their unmarried counterparts.

Research also suggests that three-quarters of children born to cohabiting parents will see their parents divorce before they turn 16, while only about one-third of children living with married parents will experience this issue. It was further found that children living with mothers and their partners had significantly more behavior problems (deviant behavior) and lower academic performance than children from two-parent families.

It has been shown that the experience of living together at an average statistical level does not have an impact on the success of a subsequent marriage, i.e. You can “train” and “combine”, but there is no guarantee for the future. Therefore, if you are looking for a form of “training” for marriage, you should turn to your parental family. It is in the family where a person grew up that a person is prepared for marriage.

1.4 The phenomenon of marital satisfaction

The study of the phenomenon of marital satisfaction in domestic and foreign psychology has been carried out for about three decades within the framework of the general approach to studying the quality of marriage. During this time, many factors have been identified that confirm the versatility of this concept. But due to the fact that the institution of the family is undergoing major changes over time, the study of marital satisfaction will always be relevant.

In Russian psychology, V.A. was one of the first to highlight the problem of marriage quality. Sysenko and S.I. Hunger. According to V.A. Sysenko, satisfaction with family life is a very broad concept and includes the degree of satisfaction of all the needs of the individual. For each of the spouses in a marriage, some minimum necessary level of need satisfaction must be achieved, beyond which discomfort already arises, negative feelings and emotions are formed and consolidated.

IN research work Shavlova A.V. gives a definition to such a concept as “marriage satisfaction”: “marital satisfaction with marriage is nothing more than the subjective perception of spouses through the prism of sociocultural norms of the effectiveness of family functioning in terms of meeting their individual needs.”

Frequently used synonyms for the term “marriage satisfaction” are “marriage success”, “marriage stability”, “family cohesion”, “spousal compatibility”, etc.

Marital stability and marital satisfaction are quite related characteristics, as has been noted in a number of empirical studies. In addition, E.F. Achildieva proposes to consider these phenomena as different levels of relations between spouses. The first, most general, is the level of stability of the marriage, that is, the legal integrity of the marriage (absence of divorce). The second level is the level of “adjustment in marriage”, “adaptation of spouses”; here there is not only the absence of a divorce or pre-divorce situation, but also the commonality of the married couple in such characteristics as the division of household labor, raising children, etc. The third level is the deepest. This is the level of “success” or “success” of a marriage, which is characterized by the coincidence of the value orientations of the spouses.

Interesting in this regard are the works of T.A. Gurko. They highlight the following factors of instability of a young urban family: the short duration of the premarital acquaintance of future spouses, the early age of marriage (up to 21 years), the failure of the parents’ marriage, premarital pregnancy, a negative attitude towards the spouse, the divergence of spouses’ attitudes towards such important problems of their future life, such as the importance of professional activity for women, the distribution of power in the family, the nature of spending free time, the distribution of family responsibilities and the idea of ​​the desired number of children. Interestingly, as the study showed, factors of economic well-being influence the success of a marriage depending on what place they occupy in the hierarchy of values ​​among the spouses, and depending on how similar their expectations are in this regard.

Data on negative impact early age marriage on marital satisfaction is confirmed by a number of studies conducted on various populations of respondents (Yurkevich).

A number of researchers (L.Ya. Gozman, Yu.E. Aleshina) believe that the term “marriage satisfaction” has a psychological meaning and cannot be replaced by the term “marriage stability”, the psychological content of which is problematic; that sustainability is favorable and dysfunctional families are different and determined by various factors.

Quite a large number of works are devoted to the study of personal and intra-spousal factors of marital satisfaction. Perhaps the most popular among them is the problem of similarities and differences between spouses in terms of personal characteristics, as well as role and value orientations. The overwhelming majority of the results clearly demonstrate the importance of the principle of similarity for the success of marriage in terms of global personality characteristics or, as formulated by most authors, in terms of personality types. Such data were obtained in the work of A.I. Auchustinavichyute, who studied married couples based on Jung’s typology, in a survey of married couples conducted by T.V. Galkina and D.V. Olshansky. Using the Eysenck test and a number of other methods, they showed that in happy families the opposite personality characteristics of spouses are smoothed out.

A large body of work is devoted to the problem of the connection between the similarity of attitudes, and especially the attitudes of spouses in the sphere of family roles, and marital satisfaction. A significant contribution to the development of this problem was made by I.N. Obozov and A.N. Obozova (Volkova). Data obtained on the basis of the methods developed and adapted by them indicate that the discrepancy between the opinions of spouses regarding the functions of the family, the nature of the distribution and fulfillment of main family roles leads to family disorganization, and subsequently to its disintegration. They also showed that not only the actual coincidence of the spouses' opinions on these issues affects their compatibility, but also the perceived similarity of their own opinions with the opinion of the other has a positive effect on the success of the marriage. Similar results were obtained in a number of other studies. Thus, in a study by V.V. Matina and N.F. Fedotova revealed that the following indicators closely correlate with marital satisfaction:

1) similarity in the role expectations of husband and wife;

2) role correspondence between husband and wife;

3) the level of understanding of the other’s role expectations by each spouse.

A number of studies have demonstrated the influence of family communication characteristics on marital satisfaction. Thus, in the works of Novikova E.V., Sikorova V.I., Oshchepkova L.P. shown, that successful communication ensures a good climate in the family, promotes the development of strong emotional ties within the family, and has a positive effect on the process of raising children. Communication disorders lead to serious conflicts in the relationship between spouses and contribute to the formation of such negative social phenomena as alcoholism and teenage illegal behavior.

Marital satisfaction is also closely related to how spouses behave in various life situations. For example, a study by L.S. Shilova demonstrates a close relationship between the nature of leisure time spent by spouses and marital satisfaction. Spouses who are satisfied with their marriage spend much more time together during vacations than those who are dissatisfied. An important indicator of good family relationships is also the presence of mutual friends; dissatisfied spouses most often each have their own social circle.

Other scholars have looked at marital satisfaction through the lens of needs. V.P. Levkovich and O.E. Zuskova note that satisfaction with marital relationships is determined by the satisfaction in marriage of a number of basic needs (communication, cognition, protection of self-concept, mutual understanding, etc.). These needs are not identical for spouses, but are largely contradictory. V.A. Sysenko notes that the emotional and psychological stability of a marriage depends on the degree to which the needs for mutual understanding, psychological support, mutual assistance, respect for self-esteem, a sense of self-importance and significance are met. A marriage is stable if marital communication carries a positive charge. In the relationship between spouses, a situation may arise when one of them becomes an obstacle to satisfying any needs of the other. Another more complex side of satisfaction with marital life, according to V.A. Sysenko, is a person’s dissatisfaction with himself.

A number of authors, to determine marital satisfaction, use the principle of similarity and agreement in the interpersonal relationships of spouses according to various parameters. So, G.I. Luckey calculated marital satisfaction based on the level of satisfaction intimate life, the quality of fulfillment of family roles and responsibilities, and also on the basis of the degree of agreement on major family problems. M. Argyle discovered three areas for measuring the degree of satisfaction with a marriage: material (tangible) help, emotional support and community of interests.

An important and interesting fact, mentioned by some researchers, is that marital satisfaction itself is primarily a phenomenon of interpersonal perception. Using the scheme for studying social perception proposed by G.M. Andreeva, we can say that marital satisfaction is a characteristic of group members’ perception of the effectiveness of their group’s functioning.

T.V. Zaitseva, summarizing a number of works, identifies four groups of factors that influence the satisfaction of spouses with their relationships.

Social factors operating at the level of society: urbanization, migration, industrialization, emancipation of women, instability of social systems, decline in the level of material and economic living conditions, decline in the social prestige of the family, aggravation of interethnic relations.

Socio-economic, demographic factors operating at the family level: education, social status, labor stability, having your own home, material well-being, length of service married life, presence of children, religiosity, comfortable living conditions, parents living together or apart.

Social and psychological factors operating at the family level: the influence of spouses’ perception of their parental families, commonality of views, values, interests of partners, role adequacy of spouses, coincidence of reproductive attitudes, harmony of sexual relations, adequate distribution of family responsibilities, coincidence of attitudes in raising children; relationships with parents and relatives, spending leisure time together, assessing the spouse’s friends, attitude towards marital fidelity, respect for the spouse’s personality, psychological support, the ability to take into account each other’s interests.

Factors associated with the personal characteristics of partners: social experience, good manners, independence, tolerance, personal responsibility for the fate of the family, empathy, attentiveness, constructive communication skills, level of ethnic self-awareness, social activity, moral maturity, preparedness for marriage, alcohol consumption.

Lewis and Gr. Spanier, having analyzed about three hundred works, created a similar model containing factors influencing the quality of marriage. They formulated 40 statements, which were divided into 14 subgroups, which, in turn, were combined into three main groups, called:

1) “Premarital factors” influencing the quality of marriage;

2) “Social and economic factors” influencing the quality of marriage;

3) “Personal and intra-marital factors” influencing the quality of marriage. The fact that they identified the subgroup “Features of the parent model” seemed important for our work. It included such characteristics that are positively associated with the quality of marriage, such as well-being in the parental family, assessment of one’s own childhood as happy, and good relationships with parents.

However, R. A. Lewis and Gr. Spanier, who are currently the most authoritative experts in this field abroad, note that one of the most important tasks of the future is the creation of more advanced theoretical models of marriage quality. They associate the solution to this main problem with intensive work in the following areas:

A clearer definition of the concepts of marital satisfaction, compatibility of spouses, marriage success, etc.

Taking into account in research the fact that as this variable we do not have a real indicator, but an indicator of the spouses’ perception of their own marriage.

A more intensive examination of families where spouses are not satisfied with their marriage, but remain together.

Significant changes in social and socio-economic life, characteristic of our century, have led to the fact that family problems, judging by numerous works and speeches, have become extremely significant for sociologists, demographers, representatives of various spheres of public life and science. Manifestations of the so-called “family crisis” in all developed countries of the world have become noticeable in a wide variety of areas - a decrease in the birth rate, an increase in the number of divorces, an increase in child crime, an increase in the number of mental illnesses and much more. Naturally, the emancipation of women, the increase in the number of working women, the increase in the welfare and level of education of the population, caused serious changes in the field of family and marriage relations, which were mainly expressed in the fact that the main knot holding the family together was not laws, customs or economic necessity, but the nature of the relationship between the spouses themselves, their satisfaction with each other and their marriage. To put it another way: “...marriage and family life began to acquire a more personal character. The role of external factors in ensuring the stability of a marriage decreased and, accordingly, the importance of its “internal content” increased.”

All this means that an important means of stabilizing a family today is to improve the relationship between spouses and increase their satisfaction with their own marriage.

Chapter 2. Results of empirical research.

2.1 Characteristics of the research base

The total sample in the empirical study consisted of 30 married couples, aged 18-34 years, residents of Tomsk. Among them are representatives of various fields of activity from housewives, students to entrepreneurs. All married couples have been married for one to three years. The sample was conditionally divided into three groups. The first group includes couples living in a “civil marriage”, the second group includes men and women who are officially married, and the third group, respectively, is couples who are officially married and have children.

See table 1

Table 1 Study sample

Pair number	Marriage form Relationships	Name		Age		Experience in family life		Basic gender
1	Civil	Anastasia		21		2,8		student
Marriage	Nikolai		28		Bank clerk
2	Civil	Catherine		21		2,9		student
Marriage	Kirill		23		student, forwarder
3	Civil	Alyona		21		2,5		student
Marriage	Ilya		24		design engineer
4	Civil	Daria		24		1,5		office manager
Marriage	Dmitriy		26		manager
5	Civil	Catherine		21		1		student, laboratory assistant
Marriage	Sergey		23		driver
6	Civil	Maria		21		3		student
Marriage	Alexander		24		civil engineer
7	Civil	Catherine		25		1,5		Nanny
Marriage	Michael		29		designer
8	Civil	Lily		22		2,2		secretary
Marriage	Stanislav		24		bartender
9	Civil	Irina		26		1		Cashier
Marriage	Dmitriy		27		Bank clerk
10	Civil		Olga		23		1,2	student
Marriage		Alexei		30		builder
11	Official		Diana		19		1,5	student
Marriage		Vladimir		25		flaw detectorist
12	Official		Julia		27		3	designer
Marriage		Egor		28		head of department
13	Official		Hope		22		1,8	student
Marriage		Novel		25		state employee
14	Official		Nina		26		1,5	municipality employee
Marriage		Alexei		32		furniture designer
15	Official		Olga		27		2,6	programmer
Marriage		Dmitriy		29		programmer
16	Official		Svetlana		22		1	student
Marriage		Vyacheslav		34		entrepreneur
17	Official		Maria		22		1,3	student
Marriage		Stepan		27		engineer
18	Official		Maria		18		1	student
Marriage		Alexei		25		entrepreneur
19	Official		Mayan		20		1,5	student
Marriage		Sergey		29		builder
20	Official		Elena		22		1	housewife
Marriage, 1 child		Vladislav		26		geological engineer
21	Official		Svetlana		27		1,6	salesman
Marriage, 2 children		Yuri		28		manager
22	Official		Valentina		24		1	housewife
Marriage, 1 child		Igor		26		gas engineer
23	Official		Elena		21		2,5	housewife
Marriage, 1 child		Alexander		24		bargain. representative

Pair number	Marriage form Relationships	Name	Age	Experience in family life	Basic gender
24	Official	Karina	27	3	choreographer
Marriage, 2 children	Maksim	27	hydrologist
25	Official	Ksenia	23	2,4	credit. Specialist
Marriage, 1 child	Basil	26	policeman
26	Official	Evgenia	22	1	housewife
Marriage, 1 child	Basil	26	programmer
27	Official	Larisa	24	2,5	housewife
Marriage, 1 child	Peter	26	entrepreneur
28	Official	Anastasia	22	1,9	housewife
Marriage, 1 child	Michael	23	Geologist
29	Official	Elena	24	3	salesman
Marriage, 1 child	Sergey	25	Bank clerk
30	Official	Evgenia	27	2,4	housewife
Marriage, 1 child	Konstantin	28	Artist

2.2 Characteristics of the procedure and research methods

To study the image of one’s parents and one’s own family, and marital satisfaction, a block of diagnostic techniques was used:

1. Methodology Family Environment Scale (FES), adapted by S.Yu. Kupriyanov (1985). It is based on the original FamilyEnvironmentScale methodology ( FES ), proposed by K.N. Mooz (1974). The Family Environment Scale is designed to assess the social climate in families of all types. The SSO focuses on measuring and describing: A) relationships between family members (relationship indicators), B) areas of personal growth that are given special importance in the family (personal growth indicators), C) the basic organizational structure of the family (indicators governing the family system) . The SSS includes ten scales, each of which is represented by nine items related to the characteristics of the family environment. Using this technique, the ideas of men and women about their image of their parents and their family were studied.

2. Methodology “Value orientations” by M. Rokeach (1978). The technique is aimed at studying the value-motivational sphere of a person and is based on a direct ranking of a list of values. M. Rokeach distinguishes two classes of values:

Terminal - beliefs that the ultimate goal of individual existence is worth striving for. The stimulus material is represented by a set of 18 values.

Instrumental - beliefs that a certain course of action or personality trait is preferable in any situation. The stimulus material is also represented by a set of 18 values.

This division corresponds to the traditional division into values ​​- goals and values ​​- means. Using this technique, the ideas of men and women about the value-motivational sphere of their parents and their families were studied.

3. Test - Marriage Satisfaction Questionnaire (MSQ), developed by V.V. Stolin, T.L. Romanova, G.P. Butenko. The test is designed to diagnose the degree of satisfaction and dissatisfaction with the marriage of both spouses. The questionnaire is a one-dimensional scale consisting of 24 statements related to various areas: perceptions of oneself and a partner, opinions, assessments, attitudes, etc.

The results were processed using mathematical and statistical methods: comparative analysis using the Mann-Whitney U test, Spearman correlation analysis and analysis of variance. The research data was processed using the "STATISTICA" package.

The reliability of the results and conclusions of the study was ensured by the use of a set of psychodiagnostic methods validated and tested in domestic psychology, a meaningful analysis of the data obtained, identified on a fairly representative sample of subjects, and the use of adequate methods of mathematical statistics for data processing.

2.3 Presentation and analysis of research results

2.3.1 Research

Comparative analysis of indicators of the “Family Environment Scale” methods by S.Yu. Kupriyanov and “Value Orientations” by M. Rokeach made it possible to identify the following significant differences between the first and second groups.

Thus, the first group is characterized by a significant predominance in the image of the parental family of such an indicator as organization (P>0.05). This means that order and organization were important in their family of origin in terms of structuring family activities, financial planning, clarity and certainty family rules and responsibilities than for the second group. Also, in comparison with the second group, values ​​such as love (spiritual and physical closeness with a loved one) (P>0.04), cheerfulness (sense of humor) (P>0.00), self-control (restraint) predominate in their image of the parental family , self-discipline) (P>0.02). And in the image of their family, men and women attach special importance to such values ​​as responsibility (sense of duty, ability to keep one’s word) (P>0.01). There is also continuity in relation to the indicator, such as “strong will” (P>0.00), i.e. Both in the parental family and in one’s own family, importance is attached to the ability to insist on one’s own, and not to give up in the face of difficulties.

Whereas the second group is characterized by a significant predominance in the image of the parental family of such values ​​as diligence (discipline) (P>0.02), efficiency in business (hard work, productivity at work) (P>0.04). There is also continuity in relation to the indicator as “conflict” (P>0.02), i.e. both in the parental family and in one’s own family, importance is attached to the open expression of anger, aggression and conflictual relationships. Continuing to consider the image of their family by the second group, we can say that they attach greater importance to such values ​​as education (breadth of knowledge, high general culture) (P>0.02) than the first group.

The second group is characterized by the fact that in their image of the parental family such indicators as independence (P>0.00) and organization (P>0.00) predominate. The significance of such an indicator as organization means that order and organization were important to their parental family in terms of structuring family activities, financial planning, clarity and certainty of family rules and responsibilities. High scores on the independence indicator indicate that in the parent family of the second group, independence in thinking about problems and solutions is encouraged. According to the results obtained using M. Rokeach’s method, in the image of the parental family, for the second group, such value as the beauty of nature and art (experience of beauty in nature and in art) (P>0.00) is more significant than for the third group. And in their ideas about their family, the second group is characterized by the predominance of such indicators as interesting work (P>0.00), productive life (maximum full use of one’s capabilities, strengths and abilities) (P>0.01); creativity (possibility of creative activity) (P>0.01). There is also continuity in relation to the indicators “strong will” (P>0.00), “active active life” (P>0.00), i.e. both in the parental family and in their own family, the second group attaches importance to the ability to insist on one’s own, not to give up in the face of difficulties; feeling of fullness and emotional richness of life.

A comparative analysis showed that the third group is characterized by a significant predominance in the image of the parental family of such values ​​as self-confidence (internal harmony, freedom from internal contradictions, doubts) (P>0.05) than the second group. And in the image of their family, men and women of the third group attach special importance to such values ​​as having good and loyal friends (P>0.00); public recognition (respect for others, the team, fellow workers) (P>0.00); good manners (P>0.00). There is also continuity in relation to such indicators as: health (physical and mental) (P>0.00), neatness (cleanliness) (P>0.00), tolerance (to the views and opinions of others, the ability to forgive others for their mistakes and delusions ) (P>0.01), i.e. both in the parental family and in their own family, the third group attaches importance to these values.

Let's move on to the results of the study regarding significant differences between the first and third groups of respondents.

Thus, the first group is characterized by a significant predominance in the image of their parental family of such indicators as “conflict” (P>0.03) and “independence” (P>0.00). The significance of such an indicator as conflict means that they more openly express anger, aggression and conflict relationships. High scores on the independence indicator indicate that the family encourages independence in thinking about problems and solutions. Using M. Rokeach’s methodology, significant differences were obtained, which indicate that in the image of the parental family for the first group, values ​​such as independence (the ability to act independently, decisively) (P>0.00) are more significant; intolerance to shortcomings in oneself and others (P>0.01); honesty (truthfulness, sincerity) (P>0.04) than for the third group. Continuing to compare the first and third groups, we found that in their ideas about their family, the first, in turn, is characterized by the predominance of such indicators as interesting work (P>0.01), productive life (maximum full use of one’s capabilities, strengths and abilities) (P>0.00); creativity (possibility of creative activity) (P>0.00); high demands (high requirements for life and high aspirations) (P>0.04). There is also continuity with respect to the indicator active active life (fullness and emotional richness of life) (P>0.00), i.e. both in the parental family and in their own family, the first group attaches importance to the fullness and emotional richness of life.

Whereas among people of the third group, the following values ​​prevail in the image of their family: social vocation (respect for others, the team, workmates) (P>0.00); happiness of others (welfare, development and improvement of other people, the entire nation, humanity as a whole) (P>0.04); good manners (P>0.00). There is also continuity in terms of indicators: health (physical and mental) (P>0.00), love (spiritual and physical intimacy with a loved one) (P>0.05), i.e. both in the parental family and in their own family, the third group attaches importance to these values.

In general, summarizing the results obtained, we can draw the following conclusions. Comparing the sample, we obtained the following results; the first group is characterized by the predominance of such indicators as “strong will”, the ability to insist on one’s own, and not to retreat in the face of difficulties. Probably this result may be due to the fact that in our time many still do not approve of this form of relationship, and in order to cope with this kind of attacks, men and women in actual marriage need to have a “strong will”. However, for respondents of the second group, “active active life”, a feeling of completeness and emotional richness of life are more significant; interesting job. This is probably explained by the fact that they just got married, they do not have children yet, and they direct their energies to realizing their abilities. Thus, for respondents of the third group, in comparison with the first and second groups, health (physical and mental) is most important. We assume that this may be due to the appearance of a child in the family, which requires close attention to the health of both yourself and your child. We found it interesting that there was continuity in these indicators between the parental and real families. This is a kind of broadcast, transferring the current family situation to your ideas.

2.3.2 Study of the characteristics of the family image and values ​​in the parental and own families of men and women with different forms of marriage

As a result of correlation analysis, the influence of the form of marriage on the ideas of men and women about the image of the family and the value-motivational sphere was determined.

Let's move on to the analysis and interpretation of the results obtained using the “Family Environment Scale” technique by S.Yu. Kupriyanova. Thus, regarding the first group of respondents, it was found that in the parental and family there is continuity in indicators - expressiveness (r = 0.55) and moral aspects (r = 0.57), i.e. spouses transferred from their parental family to their degree of openness in expressing their feelings in the family and respect for ethical and moral values ​​and provisions.

However, in the second group no continuity is observed. Next, we will try to analyze the reasons for this result.

Further, it was found that in the parent and family of the third group there is continuity in indicators - expressiveness (open expression of one’s feelings in the family) (r = 0.71), conflict (open expression of anger, aggression and conflict relationships) (r = 0. 50), achievement orientation (characterized by encouraging the nature of achievement and competition different types activities) (r = 0.76), intellectual and cultural orientation (activity of family members in the social, intellectual, cultural and political spheres of activity) (r = 0.53), orientation towards active recreation (active participation in various types recreation and sports) (r = 0.53), organization (order and organization in terms of structuring family activities, financial planning, clarity and certainty of family rules and responsibilities) (r = 0.50).

Thus, regarding the first group, it was found that in the parental and family there is continuity in indicators - love (spiritual and physical intimacy with a loved one) (r = 0.68); freedom (independence, independence in judgment and actions) (r = 0.45); happy family life (r= 0.45); creativity (possibility of creative activity) (r= 0.54); neatness (cleanliness, ability to keep things in order, order in affairs) (r= 0.64); intolerance to shortcomings in oneself and others (r = 0.49); education (breadth of knowledge, high general culture) (r= 0.44); rationalism (the ability to think sensibly and logically, make thoughtful, rational decisions) (r= 0.46); breadth of views (the ability to understand someone else’s point of view, respect other tastes, customs, habits) (r = 0.50); honesty (truthfulness, sincerity) (r= 0.59); sensitivity (caring) (r= 0.78).

Considering the second group, it was also found that in the parent and family there is continuity in indicators - active active life (fullness and emotional richness of life) (r = 0.48); health (physical and mental) (r= 0.50); happy family life (r= 0.51); intolerance to shortcomings in oneself and others (r = 0.55); breadth of views (the ability to understand someone else’s point of view, respect other tastes, customs, habits) (r = 0.51).

It was further established that in the parent and family of the third group there is continuity in indicators - life wisdom (maturity of judgment and common sense achieved through life experience) (r= 0.44), health (physical and mental) (r= 0.52), interesting work (r= 0.71), social calling (respect for others, the team, fellow workers) ( r = 0.51), cognition (the opportunity to expand one’s education, horizons, general culture, intellectual development) (r = 0.45), development (work on oneself, constant physical and spiritual improvement) (r = 0.44), happiness of others (well-being, development and improvement of other people, the entire nation, humanity as a whole) (r = 0.59), creativity (the possibility of creative activity) (r = 0.82) and self-confidence (inner harmony, freedom from internal contradictions, doubts) (r= 0.55); neatness (cleanliness, ability to keep things in order, order in affairs) (r= 0.60); good manners (good manners); (r=0.75); cheerfulness (sense of humor) (r= 0.62); independence (ability to act independently, decisively) (r= 0.72); responsibility (sense of duty, ability to keep one’s word) (r= 0.92); tolerance (to the views and opinions of others, the ability to forgive others for their mistakes and delusions) (r = 0.46); efficiency in business (hard work, productivity at work) (r= 0.47); sensitivity (caring) (r= 0.80).

Thus, it turns out that from the parental family to the real family, the spouses transfer their past experience, their perception of the past to the real family. This percentage of past experience varies in different types of families. So for men and women in de facto marriage it is 28%, for spouses in official marriage it is 10%, for married couples with one or two children 50%. Consequently, for these people, and as a result of our study, these are men and women of the first and third experimental groups, it is also typical to build relationships in the image of the parental family. Let's try to analyze the results obtained. Unfortunately, due to the impossibility of conducting a longitudinal study, we can only speculate as to why this happens this way. It is probably the new situation that entails such changes. So for the first group, the new situation is actual marriage, i.e. they have no experience of family life, while in the second group this experience already prevails in almost everyone. For the third group, the appearance of a child appears as a new experience. Respondents faced with a new situation are more oriented towards the experience of their parental family, which in turn has already been tested, thereby receiving a kind of support. While for the respondents of the second group the formalization of relationships is not a problematic situation, they no longer rely on the experience acquired in the parental family, but bring something of their own. We believe that the formation of ideas may be based on two mechanisms - translation and compensation. Translation means the transfer of the current family situation to one’s ideas; compensation means the introduction of missing aspects of family life in order to build a more successful family.

Thus, it was found that men and women of the first group transfer the values ​​of “love” (r = 0.68) and “happy family life” (r = 0.45) from the parental family to the real one. In addition, such a value as a happy family life becomes significant for spouses if the parental family did not attach importance to interesting work (r = - 0.61).

It was further found that in the second group the value of “love” is influenced by the following: if in the parental family it was important to have good and faithful friends (r = 0.51), then in their family the spouses attached importance to love. The happy family life of the spouses, just like in the first group, is transferred from the parental family to the real one. However, in one’s own family it is valuable when the parental family attached importance to love (r = 0.69); self-confidence (inner harmony, freedom from internal contradictions, doubts) (r = 0.49) and did not attach importance to the beauty of nature and art (experience of beauty in nature and art) (r = - 0.47) and productive life ( r= - 0.53).

And in the third group, the value “love” is influenced by the following: if a financially secure life (lack of financial difficulties) (r= 0.68), development (work on oneself, constant physical and spiritual improvement) (r= 0.87), freedom (independence, independence in judgments and actions) (r= 0.62) and no importance was attached to an active active life (fullness and emotional richness of life) (r= 0.-47), then in their family the spouses attached importance to love. The happy family life of the spouses, just like in the other two groups, is transferred from the parental family to their own. However, it is valuable when the parental family attached importance to health (physical and mental) (r = 0.65), productive life (maximum full use of one’s capabilities, strengths and abilities) (r = 0.63) and did not attach importance to the beauty of nature and art (experience of beauty in nature and art) (r= 0.-53).

2.2.3 Study of ideas about the image of their family of men and women with different forms of marriage

In order to determine the level of significance of certain values ​​for each spouse, as well as to determine the degree of consistency/inconsistency in the image of their family between spouses, depending on the type of family relationship, we used analysis of variance. Which in turn determined the influence of gender factors and the form of marriage on ideas about the image of one’s family. So, let us turn to the results obtained using the “Family Environment Scale” technique by S.Yu. Kupriyanova.

Considering the features of family images in the first group, the average value was calculated and it was found that for " strong half"Great importance is manifested in the care of family members for each other, helping each other, the intensity of the sense of belonging to the family (6.6 versus 5.5), as well as in the activity of social, intellectual, cultural and political spheres of activity (5.5 versus 3 ,7).For other indicators, there is a similarity in the perceptions of men and women.

It seemed interesting that in the second and third groups, according to the indicators of the “Family Environment Scale” method, there was a consistent image of their family between spouses.

Considering the characteristics of family images in the first group, the average value was calculated and it was found that for women such terminal values ​​as: love (spiritual and physical intimacy with a loved one) (5.0 versus 3.1); entertainment (pleasant, easy pastime, lack of responsibilities) (11.9 versus 9.0); happy family life (4.4 versus 2.7) than for men. For men, the following values ​​are more significant: life wisdom (maturity of judgment and common sense, achieved through life experience) (12.8 versus 9.6); freedom (independence, independence in judgments and actions) (14.2 versus 11.7). In other values, there is a similarity in the ideas of men and women.

Let's move on to the results regarding the second group. Thus, it was found that women attach importance to such values ​​as love (spiritual and physical intimacy with a loved one) (3.7 versus 1.6); financially secure life (no financial difficulties) (9.2 versus 4.1); cognition (the opportunity to expand one’s education, horizons, general culture, intellectual development) (13.9 versus 10.4); happy family life (5.5 vs. 2.5); self-confidence (internal harmony, freedom from internal contradictions, doubts) (13.1 versus 8.9) than men. Whereas for men the following values ​​are more significant: active active life (fullness and emotional richness of life) (7.2 versus 5.2); interesting work (7.3 vs. 4.7); the beauty of nature and art (experience of beauty in nature and art); (16.9 versus 13.2) having good and loyal friends (10.0 versus 8.0); development (work on oneself, constant physical and spiritual improvement) (12.8 versus 10.5); happiness of others (well-being, development and improvement of other people, the entire nation, humanity as a whole) (16.4 versus 11.4).

Considering the characteristics of family images in the third group, the average value was calculated and it was found that for the “strong half” the following values ​​are of great importance: financially secure life (absence of financial difficulties) (6.0 versus 3.7); development (work on oneself, constant physical and spiritual improvement) (14.0 versus 12.1); freedom (independence, independence in judgments and actions) (12.4 versus 9.6) than for women. And in turn, the “weak half” attaches importance to the happiness of others (the well-being, development and improvement of other people, the entire people, humanity as a whole) (15.9 versus 13.6).

Next, let's move on to the next stage of the study; Let us turn to the results characteristic of the first group. Thus, for women, such instrumental values ​​as: breadth of views (the ability to understand someone else’s point of view, respect other tastes, customs, habits) are more significant (13.0 versus 9.8); sensitivity (caring) (9.4 versus 5.0). Whereas for men the following values ​​are more important: good manners (9.9 versus 6.5); rationalism (the ability to think sensibly and logically, make thoughtful, rational decisions) (10.1 versus 6.3).

For women of the second group, the following instrumental values ​​are more significant: good manners (9.8 versus 7.7); education (breadth of knowledge, high general culture) (11.2 versus 9.1); rationalism (the ability to think sensibly and logically, make thoughtful, rational decisions) (9.7 versus 6.8); honesty (truthfulness, sincerity) (7.8 versus 4.8). While for men the following values ​​are more important: independence (the ability to act independently and decisively) (13.0 versus 7.3); intolerance to shortcomings in oneself and others (17.4 versus 11.3); self-control (restraint, self-discipline) (11.6 versus 8.8).

Considering the characteristics of family images in the third group, the average value was calculated and it was found that for the “strong half” the following values ​​are of great importance: self-control (restraint, self-discipline) (12.5 versus 8.3); tolerance (to the views and opinions of others, the ability to forgive others for their mistakes and delusions) (8.7 versus 6.4). And in turn, the “weaker half” attaches importance to cheerfulness (sense of humor) (6.6 versus 3.7); breadth of views (the ability to understand someone else’s point of view, respect other tastes, customs, habits) (12.8 versus 9.3).

2.2.4 Research on changes in marital satisfaction in married couples

It is impossible to examine marital relationships in dynamics without taking into account the changes that occur in the qualitative characteristics of these relationships. For this purpose, as well as to test one of the hypotheses we put forward, changes in marital satisfaction in couples with different experiences of family life were analyzed.

Thus, the next stage of processing the results in our study was to compare the level of marital satisfaction in married couples. The level of marital satisfaction for each of the 60 respondents we interviewed was obtained on the basis of a special test designed to measure this characteristic. In each of the three surveyed groups of spouses, the average value of marital satisfaction was calculated separately for men and women.

Thus, it was found that in married couples of the first and second groups, marital satisfaction is higher than in the third group. Namely, marital satisfaction among women in the first group was 39.8, and among men - 40.5. In the second group, respectively, for women, satisfaction with their marriage is 40.8, and for men - 40.4. While women in the third group are only 37.2 satisfied with their marriage, and men are 37.6. Thus, according to the questionnaire, the following is obtained: men and women of the first and second groups are absolutely satisfied with their marriage, while the spouses of the third group are only significantly satisfied with their marriage. The data obtained provide sufficient grounds to assert that changes in marital satisfaction do exist. Namely, when a child is born, marital satisfaction drops somewhat. This fact has also been noted in some studies. Let's try to analyze the reasons for the decrease in satisfaction among people of the third group. The appearance of a child in a family dramatically changes the way of life. So, among the many factors that complicate this process, we can name: the mental or somatic illness of the parents; motivational, cognitive, behavioral unpreparedness of the mother to fulfill the parental role; violations of intrafamily communication; priority of other, for example, careerist, sexual, values ​​over parental ones; reduction of free time spent with spouses.

In order to better understand the reasons for the ongoing changes in relationships, we conducted a correlation analysis to establish the structure of the relationship between the value-semantic sphere and marital satisfaction of spouses with different experiences of family life.

Thus, we found that the following indicators influence marital satisfaction among people in the first group. Family members are satisfied with their marriage when they attach importance to order and organization in terms of structuring family activities, financial planning, clarity and certainty of family rules and responsibilities (r = 0.57); they have high demands and aspirations for life (r=0.53); they are disciplined (r=0.47) and intolerant of shortcomings in themselves and others (r=0.52). The inverse nature of the relationship indicates that if such values ​​as responsibility (r= - 0.55), honesty (truthfulness, sincerity) (r= - 0.74), having good and loyal friends (r= - 0) are important to respondents ,46), then they are less satisfied in marriage.

It was further found that if respondents of the second group are satisfied with their marriage, then they attach importance to moral aspects (r = 0.58), creativity (opportunities for creative activity) (r = 0.44) and rationalism (r = 0.63 ). The inverse nature of the relationship indicates that if such values ​​as interesting work (r= - 0.49), good manners (r= - 0.52), tolerance (to the views and opinions of others, the ability to forgive) are important to respondents others their mistakes and misconceptions) (r= - 0.45), open-mindedness (r= - 0.49), then they turn out to be less satisfied in marriage.

Considering the third group, we can draw the following conclusion: if respondents attach importance to such a value as efficiency in business (r = -0.44), then they are less satisfied in their marriage. However, different results in the study of marital satisfaction were provided by T.V. Andreeva and Shmotchenko Yu.A. They found that satisfaction was higher the more important the value of efficiency was in business. However, this can be explained by sampling differences. So, T.V. Andreeva and Shmotchenko Yu.A. studied men, and in our work we diagnosed married couples.

Conclusions for Chapter 2

From the conducted empirical research, the following conclusions can be drawn:

The image of the parental family and the image of the real family are largely characterized by the same family structure. So from the parental family to the real family, the spouses transfer their past experience, their perception of the past to the real family. This percentage of past experience varies in different types of families. So for men and women in de facto marriage it is 28%, for spouses in official marriage it is 10%, for married couples with one or two children 50%. Consequently, for these people, and as a result of our study, these are men and women of the first and third experimental groups, it is also typical to build relationships in the image of the parental family.

There is a translation, a transfer of the current family situation from the parental family to their own image of a real family, by spouses with different experiences of family life. So for men and women who are actually married, this relevant indicator is “strong will”, the ability to insist on one’s own, and not to give up in the face of difficulties. For spouses in an official marriage - an “active active life”, a feeling of fullness and emotional richness of life; interesting job. But married couples with one or two children give great importance"health" (physical and mental).

Spouses have both similar and different images of their family, regarding some indicators. Thus, the agreement on certain indicators between men and women in de facto marriage is 76%; Not far behind them are married couples with one or two children - 65%, but for spouses who are officially married it is 50%. A similar current “image of family” is necessary condition for harmonious interaction in a couple.

The data obtained provide sufficient grounds to assert that changes in marital satisfaction depending on the experience of family life do exist. Thus, spouses who are actually and officially married are absolutely satisfied with their relationship. Whereas married couples with one or two children are already less satisfied with their marriage. Thus, it turns out that it is at the birth of a child that marital satisfaction drops somewhat. It was also found that marital satisfaction in families with different experiences of family life is influenced by different indicators.

A generalized analysis of the results of our entire study led to the conclusion that the “image of the family” influences the parental position and behavior in the family in the future as an adult.

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15. Levkovich V.P., Zuskova O.E. Social-psychological approach to the study of interpersonal conflicts // Psychological Journal. 1985.

16. Leontyev A.N. Psychology of image // Vestn. Moscow University. Ser.14. Psychology. 1979. No. 2. P.3-13.

S. V. Kovalev emphasizes the importance of forming adequate marriage and family ideas for boys and girls. Currently, young people’s ideas about marriage have a number of negative features: for example, at the age of 13-15 years, a progressive division and oppositioncomparison of the concepts of love and marriage. Among student youth (according to the “Your Ideal” questionnaire), the importance of love when choosing a life partner was in fourth place after the qualities “respect”, “trust”, “mutual understanding”. There is a clear “pushing aside” of love in marriage against the background of its previous omnipotence. That is, boys and girls can perceive the family as a hindrance to their feelings and only later, through painful trial and error, come to understand the moral and psychological value of marriage. The task is to form among high school students an understanding of the value of family and try to create a correct understanding of the relationship between love and marriage and the role of love as the basis of a long-term union.

The next thing that characterizes the marriage and family ideas of young people is their obvious consumer unrealism. Thus, according to V.I. Zatsepin, in a study of students it turned out that the average desired spouse in its positive qualities was superior to the “average” real young man from the immediate environment of female students; similarly to male students, the ideal spouse was presented in the form of a woman who was not only better than real girls, but also superior to them in intelligence, honesty, fun and hard work.

It is typical for young people discrepancy in the qualities of the desired companionka life and the intended partner in everyday communication, from the circle; which this satellite, in general, should be chosen. Surveys of sociologists have shown that personality traits considered significant for an ideal spouse are not of decisive importance in real communication between boys and girls.

The study we conducted (in 1998-2001) of the premarital preferences of male and female university students showed a largely similar picture.

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• Introduction
• Chapter 1. Theoretical aspects of ideas about marriage among men and women
• 1.1 The phenomenon of marriage in psychological research
• 1.2 Value orientations of spouses in marriage
• 1.3 Perceptions of the well-being of marriage among men and women
• Conclusions on the first chapter
• Chapter 2. An empirical study of men's and women's beliefs about marriage
• 2.1 Organization and methods of empirical research
• 2.2 Analysis of the results of empirical research
• 2.3 Program for the development of constructive ideas about marriage in men and women
• Conclusions on the second chapter
• Conclusion
• Bibliography
• Applications

Introduction

The relevance of research. Interpersonal interaction between spouses represents the basis of family well-being and psychological comfort its members. The quality of marital relations is largely determined by the compatibility of spouses, social and psychophysical compliance and the consistency of their ideas about marriage. Well-being in a marriage is determined through the feeling of subjective satisfaction of the spouses with the marital relationship, which is reflected in their psycho-emotional well-being. In a marriage, there is a demand for the image of a psychologically mature personality, capable of adequate adaptation and building constructive relationships, ensuring well-being in the psycho-emotional state and interpersonal interaction.

Psychology has accumulated significant theoretical and practical material on marital relationships (N.V. Alexandrov, A.Yu. Aleshina, T.V. Andreeva, A.Ya. Varga, V.V. Boyko, S.V. Kovalev, V. V. Justitskis, L. Y. Gozman, N. N. Obozov, Yu. M. Orlov, E. G. Eidemiller, etc.; A. Adler, V. Satir, S. Minukhin, Z. Freud, etc.) .

Marriage in this study is considered as a sanctioned and regulated socio-historical form of relations between a man and a woman, establishing their rights and responsibilities in relation to each other and to children. Marriage is understood as a personal interaction between husband and wife, regulated by moral principles and supported by inherent values.

Spouses’ ideas about marriage are related to what N.N. notes. Obozov and S.V. Kovalev that the purpose of marriage can be considered by them as an economic and everyday, moral and psychological, family-parental or intimate-personal union. Among the additional components of the ideas about marriage of men and women, the importance of joint recreation of the spouses, the views of the spouses on raising children, the coincidence of expectations from marriage, etc. is noted. The formation of ideas about marriage is influenced by the traditions of the family system of the spouses (full or single-parent family), the relationship between the parents of the spouse in marriage, the attitude towards the child in childhood in ancestral family and etc.

This study draws attention to the differences in ideas about marriage between men and women. We consider spouses’ ideas about marriage in connection with their satisfaction with marriage, value orientations, socio-psychological adaptation and personality orientation, which determines the relevance this study currently.

Goal of the work- identify features of ideas about marriage among men and women with different levels of marital satisfaction.

In accordance with the goal, the following tasks:

1. Based on a theoretical analysis of scientific literature on the research problem, identify the specifics of the phenomenon of marriage.

2. Determine the value orientations of spouses in marriage and analyze their ideas about the well-being of marriage.

3. Identify differences in ideas about marriage between men and women.

4. Establish differences in marital satisfaction between men and women.

5. Determine the relationship between the satisfaction with marriage of men and women and their value orientations, socio-psychological adaptation, and personality orientation.

6. Identify the relationships between men’s and women’s ideas about marriage and their satisfaction with marriage, value orientations, socio-psychological adaptation, and personality orientation.

7. Develop a program for developing constructive ideas about marriage in men and women.

Object of study- ideas about marriage between men and women

Subject of study- features of ideas about marriage among men and women with different levels of marital satisfaction.

Research hypothesis: men's and women's ideas about marriage depend on their value orientations, satisfaction with marriage, socio-psychological adaptation, personal focus on business, terminal values, and the coincidence of spouses' expectations from marriage.

To solve the stated problems, the study used methods theoretical analysis of scientific literature, subjective and objective diagnostic methods: psychological testing (pairwise comparison technique of spouses’ ideas about the purpose of a family union by N.N. Obozov and S.V. Kovalev, test questionnaire for marital satisfaction by V.V. Stolin, T.L. Romanova, G.P. Butenko, the “Value Orientations” method by R. Rokeach, the methodology for diagnosing socio-psychological adaptation (K. Rogers, R. Diamond), the questionnaire method (orientation questionnaire of a person’s focus on business, on himself and on communication (B . Bass)) and methods of mathematical statistics (Student's t-test, Spearman's rank nonparametric correlation).

The study involved 60 people (30 married couples), aged from 21 to 45 years and living together from 1 to 10 years. The first group included couples in unregistered marital relationships, the second group included couples in registered marital relationships. The study was conducted during 2014.

Scientific novelty of the research. It was found that the ideas about marriage of men and women depend on their value orientations, satisfaction with marriage, socio-psychological adaptation, personal focus on business, terminal values, and the coincidence of spouses’ expectations from marriage.

Practical significance. The data obtained expand the boundaries of understanding the phenomenon under study in social psychology and allow us to take a fresh look at the levels of marital compatibility and ideas about marriage, from the perspective of the maturity of the spouses and their choice of adaptive coping strategies. The information provided helps to analyze the psychological mechanisms of behavior of men and women in married couples with different ideas about marriage, as well as to determine the criteria for violations of interpersonal relationships and troubles in marriage, regardless of gender.

Chapter 1. Theoretical aspects of ideas about marriage among men and women

1.1 The phenomenon of marriage in psychological research

Due to the fact that some researchers tend to identify family, marriage and matrimony, it seems necessary to differentiate and specify these concepts. Thus, in the view of J. Szczepanski, “marriage is a socially normalized social attitude, in which there is a transformation of purely personal sensual attraction into stable mutual adaptation and joint activity in fulfilling the tasks of marriage... The transition from betrothal to marriage in all cultures is associated with a ritual sanction: religious or state, magical or social. Adopting such a point of view erases the boundaries between the related, but by no means identical concepts of matrimony, marriage and family.

A family, as a rule, is understood as a small group based on blood kinship or marriage, whose members are connected by a common life. Marriage is a sanctioned and regulated socio-historical form of relationship between a man and a woman, establishing their rights and responsibilities towards each other and towards their children. In most works devoted to the study of problems of marital relations, marriage is usually understood as the personal interaction of a husband and wife, regulated by moral principles and supported by inherent values. This definition captures the most essential features of this concept: firstly, the non-institutional nature of the relationship, and secondly, the equality and symmetry of the moral duties and privileges of both spouses. This, by the way, indicates the historically recent origin of this phenomenon. Indeed, the principles underlying marriage could be practically realized only due to the intense involvement of women in professional activities and the social and moral orientation of the movement for their emancipation, which undermined the tradition of sexual segregation.

The absence of strict norms regulating family life, characteristic of a modern family, leads to the fact that the family as a small group is forced to formulate and implement its group norms and values ​​in its own way. In this case, there is an inevitable clash of individual ideas formed by each of the spouses in the parental family. By developing their own system of views regarding the distribution of roles, the structure of power, the degree of psychological closeness, the goals of the family, the specific content of its functions and ways of implementing the latter, spouses actually create a kind of intra-family microculture of communication, which ultimately constitutes the phenomenon of marriage.

A condition for the normal functioning and development of marriage as one of the substructures of the family is the presence of diverse value orientations between the husband and wife. “The diversity of value systems serves as a natural basis for the individualization of the individual, and therefore a system that ensures such diversity has, among other things, the greatest stability.” The functioning of a marriage as a system occurs as a result of the interaction of components of stability and development that violate this stability. In other words, tendencies of preservation and elements of destabilization form a dialectically contradictory unity of the process of self-development of marital relations.

Closely associated with marriage is the concept of “successful marriage,” which presupposes everyday, emotional and sexual adaptation, accompanied by a certain level of spiritual mutual understanding while necessarily preserving and confirming the individual needs of each spouse. Over the past few years, work has been published that distinguishes between marital success and marital stability. This view was formed under the influence of empirically observed facts that showed the absence of a direct connection between these states. In the work of A.I. Tashcheva shows that “the criterion of stability is necessary, but clearly insufficient for diagnosing the quality of marriage.”

Indeed, the fact that the marriage is intact does not say anything about the psychological side of the interaction between marriage partners - how the spouses evaluate their relationship, whether they are happy. Many marriages formally last until the death of the husband or wife, despite the fact that neither of them is satisfied with the partner and their union as a whole. Stability and marital satisfaction, despite their conjugation, are not identical characteristics - stable marriages are not always characterized by a high level of satisfaction among spouses, and marriages where spouses are satisfied with interpersonal relationships may be unstable. The presence of such relationships was obvious earlier from everyday experience, but their statistical representativeness was established relatively recently.

1.2 Value orientations of spouses in marriage

The orientation of a person is associated with a system of persistently dominant motives that determine its integral structure. This system determines human behavior and activity, orients his activity. The appearance of a person depends on it socially and what moral standards and criteria it is guided by. The substantive side of a personality’s orientation, its attitude to the world around it, to other people and to itself is determined by a system of value orientations. Value orientations express the personal significance of social, cultural, moral values, reflecting a value-based attitude to reality. Values ​​regulate the direction, the degree of effort of the subject, and determine to a large extent the motives and goals of organizations' activities. According to G. Allport, a person’s chosen goal and value orientations give life meaning, direction and serve as the unifying basis of his life.

Personal values ​​are understood as the general meanings of his life realized and accepted by a person. There are two types of orientation: individualism and collectivism. Individualism in marriage is understood as the priority of the goals and needs of the spouses over the needs of the family. In the collectivist model, the personal values ​​and needs of the spouses are subordinated to the needs of the marital union. Prosperous relationships are based on different combinations of individualism and collectivism, which, in turn, determines the development of those personal qualities spouses, which suggest their focus on each other.

“Values ​​lead and attract a person; a person always has freedom: freedom makes a choice between accepting and rejecting what is proposed, that is, between realizing the potential meaning or leaving it unrealized,” notes V. Frankl. Value is the only measure of comparison of motives and the most important component of subjective formative activity and the subject himself in it. According to S.L. Rubinstein: “Values ​​are not what we pay for, but what we live for.” Only in the course of a subjective choice, hard-won by the individual, does any social value become individual and determine a person’s emotional attitude towards reality and himself. Diana Pescher and Rolf Zwan point out that our central values ​​are historical experience. Ethics is work in the progress of values, when there is a re-evaluation and analysis of significant guidelines in human behavior that support the structure of his beliefs and determine the semantic and correct behavior.

To determine the semantic content of the concept of “value orientations,” we turn to the interpretation of M. Rokeach, who by value understands either an individual’s conviction of the advantages of certain goals, a certain meaning of existence in comparison with other goals, or an individual’s conviction of the advantages of a certain behavior in comparison with other goals. other behavior. At the same time, values ​​are characterized by the following features:

1) the total number of values ​​that are the property of a person is not large;

2) all people have the same values, although to varying degrees;

3) values ​​are organized in the system;

4) the origins of values ​​can be traced in culture, society and its institutions and personality;

5) the influence of values ​​can be traced in all social phenomena.

Values ​​always occupy a certain place in people's relationships as the ultimate foundations of thoughts and actions.

Researchers also introduce the concept of “similarity of family values,” which is presented as a socio-psychological quality that reflects the coincidence, orientational unity of views, attitudes of family members to universal human norms, rules, principles of formation, development and functioning of the family as a small social group. B.C. Torokhtiy and R.V. Ovcharova propose to consider the main components of the value orientations of spouses:

1) the cognitive component of the spouses’ value orientations (beliefs in the priority of certain goals, types and forms of behavior in a certain hierarchy);

2) the emotional component (the unidirectionality of the spouses’ emotions in relation to one or another value orientation, is realized in emotional coloring and an evaluative attitude towards what is observed, determines experiences and feelings, shows the significance of the value and its priorities);

3) behavioral component (both rational and irrational, the main thing in it is the focus on realizing value orientation, achieving a significant goal, protecting one or another objective value).

All these three components represent the unity of emotions, feelings, beliefs and behavioral manifestations of a married couple. This connection determines the strength of the interaction of the selected components. A change in one is reflected in all other components of the spouses’ value orientations.

Significant in value-orientation unity and marital compatibility is the coordination of the functional-role expectations of the husband and wife. Expectations are an attitude towards the future that binds a person to life, makes him more stable in times of change, and instills faith, hope and love. Positive expectations make a person more patient with the adversities of the present. Loss of positive expectations leads to loss of value orientation. A person begins to focus on chance, falls into superstition, plunges into situational personal problems, and goes with the flow.

The level of expectations provides for the reflection in the spouses’ perceptions of those valuable and significant roles and functions that, in their opinion, their companion could perform in marriage. As noted by G.E. Zhuravlev, the role consists of functions. A function appears as an element in the description of a certain set of similar tasks. The role outlines only the outer shell of a person’s activity and communication. The performer uses his psychic abilities to bring the role to life. Social roles are defined as a set of rules that determine how people should behave in a certain type of interaction or relationship. Wherein important role fulfill social norms - standards. According to E.S. Chugunova, the source of the formation of standards is the norms of social behavior developed by society, personal experience person, knowledge gained through training, the impact of mass communications and direct contacts with significant, authoritative people.

This opinion expands the boundaries in understanding functional-role relationships in marriage. It turns out that each role of the spouses represents separate interrelated functions, the attitude towards which forms the attitude towards the role, the idea of ​​​​its content and the functions of the partner. And these ideas are based on stereotypes and traditions in which a person was brought up, through which gender identity is embedded. J. Money notes that identity is the subjective experience of a gender role, and a gender role is a social expression of gender identity. Nevertheless, according to I.S. Con, they are not identical: gender roles correlate with the system of normative prescriptions of culture, and gender identity - with the personality system. The general logic of the relationship between gender role and identity is the same as in other areas of the relationship between role behavior and individual self-awareness. V.E. Kagan presents the gender role as a system of environmental standards, regulations, norms, and expectations that a person must meet in order to be recognized as a man or a woman. Several aspects of identity are proposed, which we consider in relation to role behavior in marriage: adaptive (social) gender identity (personal correlation of one’s actual behavior with the behavior of other men and women); target concept of “I” (individual attitudes of a man (woman) on what they should be); personal identity (personal correlation of oneself with other people); ego-identity (which represents gender for oneself. By comparing family roles with the “I”, one can obtain a self-assessment of one’s own performing skills in a particular role. The more any family role is included in the “I,” the stronger the identification of the I with this role This means that a person, when deciding the situation of choosing actions, says to himself: “I will do this because, as a father, I cannot help but do this, otherwise I will stop respecting myself and become someone else, and not myself, i.e. I will no longer be I."

Role expectations and aspirations in marriage are determined by the following ideas of the spouses about the purpose of the marital union:

1) the economic and household union provides the function of consumption and consumer services (well-established life, housekeeping);

2) the family-parental union provides a pedagogical function (the birth and upbringing of children);

3) the moral and psychological union provides the function of moral and emotional support, organizing leisure time and creating an environment for self-realization and personal development (the need for a faithful, understanding friend and life partner);

4) intimate-personal union provides the function of sexual satisfaction (the need to find a desired and beloved partner for love).

Each spouse takes responsibility and initiative in the implementation of each of the functions, thus defining their claims and role expectations for the partner, which subsequently determines either consistency in the motivation of the spouses, or mismatch, disorganization and conflict relations.

Psychologist T.S. Yatsenko offers four main family roles. This Sexual partner, Friend, Guardian, Patron. When they are fulfilled, four corresponding needs are realized: sexual need, the need for emotional connection and warmth in relationships, the need for care and domestic needs. American sociologist K. Kirkpatrick believes that there are three main types of marital roles:

1) Traditional roles, which require the wife to give birth and raise children, create and maintain a home, serve the family, devotedly subordinate her own interests to the interests of her husband, adapt to dependence and tolerate limitations in her sphere of activity. On the part of the husband, in order to maintain the harmony of family relations in this case, the following are necessary (strictly sequentially): the mother’s devotion to her children, economic security and protection of the family, maintaining family power and control, making major decisions, emotional gratitude to the wife for accepting adaptation to dependence, providing alimony in case of divorce.

2) Companionship roles that require the wife to be visually attractive, provide moral support and sexual satisfaction, maintain beneficial social contacts for the husband, lively and interesting spiritual communication with the husband and guests, as well as provide variety in life and eliminate boredom. The role of the husband requires admiration for his wife and a chivalrous attitude towards her, reciprocal romantic love and tenderness, provision of funds, entertainment, social contacts, in the field of leisure and leisure time with his wife.

3) Roles of partners that require both the wife and husband to contribute economically to the family according to earnings, share responsibility for children, participate in housework, and share legal responsibility. The husband must also accept the equal status of his wife, and agree with her equal participation in making any decisions, and the wife must be ready to renounce knighthood, equal responsibility for maintaining the status of the family, and in case of divorce and absence of children, renounce financial assistance .

Family problems can arise due to an unrealistic system of values ​​and ideals, the achievement of which requires unbearable stress from all family members, which leads to the depletion of the protective forces of all healthy family members. Family values ​​are a powerful integrating factor for the family system - both at the level of interaction between spouses and at the level of interaction between parents and children. In addition, value orientations determine the dynamics of the family in general and marriage in particular. The parental family is the primary social environment of the individual, the environment of socialization. Family atmosphere, family relationships, value orientations and attitudes of parents are the first factor in personality development. Parents, as a rule, are for the individual significant people Therefore, their implementation of the parental and marital role is conscious, and unconsciously subsequently copied in their own family.

For coordinated relationships in a family, the system of values ​​formed in the parental family is important. Spouses have the opportunity to analyze and reconsider the structure of role relationships in the parental family. They choose what is appropriate for their new family, determine social, personal value and significance, relate it to personal beliefs and attitudes, and only after that accept or reject this value system. They internally process the information received in accordance with own style life, notes that " social life transforms the intellect through the influence of three intermediaries: language (signs), the content of interactions between the subject and objects (intellectual values), the rules prescribed for thinking (collective logical or pre-logical norms)." The variable variety of multidirectional flows of emotions determines the "family atmosphere" against which it develops personality and social patterns of the child. The character of the parents undergoes profound changes in the process of mutual adaptation in their own family. There is a transfer of the parents’ attitude towards the child from their own childhood experience or develops a different attitude towards your child.

1.3 Beliefs about the well-being of marriage in men and women

marriage family adaptation gender

The system of interpersonal interaction between a person and the surrounding reality is an important component of his optimal functioning. Each person has his own characteristics in the perception and understanding of the surrounding reality. These mechanisms help him reflect reality in his own way and build his relationships and connections in society. The family is an integral part of society and fully reflects all priority and problem areas of the state structure.

The subjective well-being (or ill-being) of a particular person consists of private assessments of various aspects of a person’s life. Individual assessments merge into a feeling of subjective well-being. The idea and assessment of one’s own well-being or the well-being of other people is based on objective criteria of well-being, success, indicators of health, and material wealth. The experience of well-being is determined by the characteristics of the individual’s relationship to himself and the world around him as a whole. According to S. Taylor, L. Piplo, D. Sire: “Satisfaction is an individual’s subjective assessment of the quality of a relationship if the rewards we receive outweigh our costs. We experience satisfaction if the relationship meets our hopes and expectations.” In our opinion, marital satisfaction consists of feelings of subjective well-being of the spouses, which is based on the fusion and combination of individual assessments of various aspects of their marital life. In addition, as Keywords research shows, there is a strong connection between satisfaction and loyalty. If a person is faithful to the established and current rules, treats others correctly and favorably, then he feels more satisfied and his state of well-being increases from this interaction.

The experience of well-being (or ill-being) is influenced by various aspects of a person’s existence; it combines many features of a person’s relationship to himself and the world around him. L.V. Kulikov notes that the well-being of an individual consists of social, spiritual, physical (bodily), material, psychological (mental) comfort. Let's analyze and compare these components in a marital union. Social marital well-being is the spouses' satisfaction with their social status and role in the family, interpersonal relationships, a sense of community, as well as satisfaction with the functional state of the family. Spiritual marital well-being is a feeling of satisfaction from being involved in each other’s spiritual culture, awareness of the possibility of receiving the necessary spiritual support and consonance in this with the partner. Physical (bodily) marital well-being is a feeling of good physical well-being, as well as bodily comfort from the presence of a spouse, a feeling of health, a satisfying physical tone and a state of vigor for the individual. Material well-being is the satisfaction of spouses with the material side of their existence, the completeness of security for themselves and their family, and the stability of material wealth. Psychological well-being (mental comfort) - coherence and consistency mental processes and functions of spouses, a sense of the integrity of the marital union, internal balance. All components are closely interconnected and influence each other. The addition is the opinion of I.S. Kona, who notes that the combination of physical and spiritual intimacy harmonizes the emotional reactions of lovers, increases their empathy, which also manifests itself in the sexual sphere.

In subjective well-being, two main components are distinguished: cognitive (reflective) - ideas about individual aspects of one’s being, and emotional - the dominant emotional tone of relations towards these aspects. Cognitions and feelings are the consistency of beliefs, behavior and feelings. Beliefs are determined to some extent by our affective preferences, and vice versa. People tend to rearrange their beliefs and perceptions of facts in such a way that they correspond to their evaluative preferences. The cognitive component of well-being arises when the subject has a holistic, consistent picture of the world and understands the current life situation. Dissonance in the marital cognitive sphere is brought about by conflicting information, the perception of the situation as uncertain, and information (or sensory) deprivation. The emotional component of well-being appears as an experience that unites feelings that are caused by the successful (or unsuccessful) functioning of the individual. Disharmony both in any sphere of the individual and in the marital union causes emotional discomfort, which reflects trouble in different areas marriage.

Well-being depends on the presence of clear goals for spouses, success in implementing their family plans and behavior, and the availability of resources and conditions for achieving goals. Trouble appears in a situation of frustration, with monotony of executive behavior. Well-being is created by satisfying interpersonal relationships, opportunities to communicate and receive positive emotions from this, and to satisfy the need for emotional warmth. Social isolation (deprivation) and tension in significant interpersonal connections destroy well-being. At the same time, a new type of family is currently being formed - a comradely or friendly association, the unity of which increasingly depends on such personal relationships as mutual understanding, affection, and mutual participation of its members. These are families where the equal status (position) of the spouses prevails - egalitarian families (in contrast to patriarchal families, where the father alone exercises power and influence, and matriarchal families, where the greatest degree of influence belongs to the mother). In a harmonious family, the psychological compatibility of spouses plays a cementing role in developing their sense of belonging to the family as a social institution with a sense of identity with society. In a family, as an intimate primary group, emotional attraction of its members to each other is assumed - respect, devotion, sympathy, love. It is these feelings that contribute to intimacy, trust in relationships, and the strength of the family unit.

Thus, subjective well-being is a generalized and relatively stable experience that has particular significance both for the individual and for the entire marital interaction. It is an important part of the dominant mental state and mood of the spouses, the basis of their understanding of marital well-being, compatibility, consistency of interpersonal partnerships and the desire for personal and interpersonal harmony.

The main factors and mechanisms of manifestation of compatibility in marriage are considered in domestic and foreign concepts of interpersonal compatibility. According to Aya Oishoba, the main factors of compatibility are physical, economic, mental, religious (beliefs), moral and spiritual aspects of the life of marriage partners, which are regulated through trust, mutual understanding and physical intimacy. Building mutual understanding in partner relationships is based on the coincidence of the capabilities and preferences of these factors. James Houran believes that marriage is a test of compatibility, which is based on a certain combination of physical, socio-demographic (economic, geographical, demographic criteria) and personality profile. The most important element of a “compatible” relationship is the way the spouses think. It is believed that the best formula for compatibility is for spouses to be similar to each other in many characteristics (similarity hypothesis), while others argue that compatible couples need to have similarities and differences between their characteristics (complementarity hypothesis). The compatibility test can be effective tool self-knowledge. It is known that psychological compatibility is a strong connection of the emotional and intellectual levels, the correspondence of which does not always coincide with the physical attractiveness of a partner, which is a much more complex assessment and test of the potential of a given relationship.

As Hara Estroff Marano and Carlin Flora point out (for compatibility, spouses must be half of the same couple and remain oriented towards each other, despite the fact that there are many other incentives in the world. Compatibility does not depend on some personal characteristics of the spouses and is not something what they have. It's something they need to do. It's a constant process of negotiation, it's a willingness to work, where they have to connect emotionally to each other and constantly update their knowledge of each other. Lisa Diamond continues: "People have to look at the best in each other. Those married couples who have a very rosy opinion of each other are the most satisfied.”

Interpersonal compatibility is usually accompanied by the emergence of mutual sympathy, respect, and confidence in a favorable outcome of future contacts. It takes on special significance in difficult conditions joint life activity, when the achievement of a common goal occurs with a shortage of funds, time, space and the number of necessary participants. In marital relations, spouses are also united by joint activities, including the creation of favorable psychological climate and emotional comfort in the family, maintaining friendly interpersonal communication, reproduction and education of children, organizing household improvement. It is known that the psychological structure of joint activity includes a number of components: common goals, motives, actions and results. The common goal of joint marital activity is the central component of its structure; these are the common goals, values, and means to which the married couple strives. The common motive is the motivating force of the husband and wife to joint activities and actions aimed at fulfilling their functional-role operational tasks of joint life and obtaining mutual satisfaction from the result. This idea is supported by N.N. Obozov: "Compatibility as a phenomenon of interaction, communication between people can be considered as a result and a process. In the first case, compatibility is the effect of the combination and interaction of individuals, their communication. The optimal ratio in a couple, a group of personal qualities of the participants (temperament, character, needs, interests, values orientation) is a condition for compatibility as a process. Coordination of behavior, emotional experiences and mutual understanding, in which the entire personality of interacting people is expressed, is the process of compatibility. Interaction, not combination, is already a process, the consequence of which is the compatibility or incompatibility of people (result or effect There is a difference between collaboration (the process of interaction) and harmony (effect, result)." Harmony is the consistency in work between its participants. Concord is defined as like-mindedness, commonality of points of view, unanimity and friendly relations. Consent is reflected in somatic and speech psychomotor function. Consistency is associated with specific work, activities, which involve, as a consequence, effectiveness, success and efficiency.

Conclusions on the first chapter

A family, as a rule, is understood as a small group based on blood kinship or marriage, whose members are connected by a common life. Marriage is a sanctioned and regulated socio-historical form of relationship between a man and a woman, establishing their rights and responsibilities towards each other and towards their children. In most works devoted to the study of problems of marital relations, marriage is usually understood as the personal interaction of a husband and wife, regulated by moral principles and supported by inherent values.

Closely associated with marriage is the concept of “successful marriage,” which presupposes everyday, emotional and sexual adaptation, accompanied by a certain level of spiritual mutual understanding while necessarily preserving and confirming the individual needs of each spouse.

Family values ​​are a powerful integrating factor for the family system - both at the level of interaction between spouses and at the level of interaction between parents and children. In addition, value orientations determine the dynamics of the family in general and marriage in particular. The parental family is the primary social environment of the individual, the environment of socialization. Family atmosphere, family relationships, value orientations and attitudes of parents are the first factor in personality development. Parents, as a rule, are significant people for an individual, therefore, their implementation of the parental and marital role is conscious, and unconsciously later copied in their own family.

Well-being depends on the presence of clear goals for spouses, success in implementing their family plans and behavior, and the availability of resources and conditions for achieving goals. Trouble appears in a situation of frustration, with monotony of executive behavior. Well-being is created by satisfying interpersonal relationships, opportunities to communicate and receive positive emotions from this, and to satisfy the need for emotional warmth. Subjective well-being is a generalized and relatively stable experience that is of particular significance both for the individual and for the entire marital interaction. It is an important part of the dominant mental state and mood of the spouses, the basis of their understanding of marital well-being, compatibility, consistency of interpersonal partnerships and the desire for personal and interpersonal harmony.

Chapter 2. An empirical study of men's and women's beliefs about marriage

2.1 Organization and methods of empirical research

The purpose of the work is to identify the characteristics of ideas about marriage among men and women with different levels of marital satisfaction.

Object of study: ideas about marriage between men and women

The subject of the study is the peculiarities of ideas about marriage among men and women with different levels of marital satisfaction.

Research hypothesis: men’s and women’s ideas about marriage depend on their value orientations, marital satisfaction, socio-psychological adaptation, personal focus on business, terminal values, and the coincidence of spouses’ expectations from marriage.

The study involved 60 people (30 married couples) who belonged to different age groups, ranging from 21 to 45 years and marriage experience from 1 to 10 years of cohabitation. IN experimental group included couples in unregistered marital relationships, and the control group included couples in registered marital relationships.

In order to provide a more in-depth process of understanding the socio-psychological aspects of marital compatibility and well-being in marital relationships, we used the following test methods:

1) Marriage Satisfaction Questionnaire (MSS) (V.V. Stolin, T.L. Romanova, G.P. Butenko) (Appendix 1);

2) Orientation questionnaire of a person’s focus on business, on himself and on communication (B. Bass) (Appendix 2);

3) Technique for pairwise comparison of spouses’ ideas about the purpose of a family union (N.N. Obozov, S.V. Kovalev) (Appendix 3).

Statistical processing was performed using Student's t-test and Spearman's rank nonparametric correlation.

Student's t test is aimed at assessing the differences in the average values ​​of two samples that are distributed according to a normal law. One of the main advantages of the criterion is the breadth of its application. It can be used to compare the means of connected and disconnected samples, and the samples may not be equal in size.

To apply the Student t-test, the following conditions must be met:

1. Measurement can be carried out on an interval and ratio scale.

2. The compared samples must be distributed according to the normal law.

Method Spearman rank correlation allows you to determine the closeness (strength) and direction of the correlation between two characteristics or two profiles (hierarchies) of characteristics.

To calculate Spearman's rank correlation, you need to have two rows of values ​​that can be ranked. Such series of values ​​could be:

1) two signs measured in the same group of subjects;

2) two individual hierarchies of characteristics identified in two subjects using the same set of characteristics (for example, personality profiles according to the 16-factor questionnaire of R.B. Cattell, hierarchies of values ​​according to the method of R. Rokeach, sequences of preferences in choosing from several alternatives and etc.);

3) two group hierarchies of characteristics;

4) individual and group hierarchies of characteristics.

First, the indicators are ranked separately for each of the characteristics. As a rule, a lower rank is assigned to a lower attribute value.

Limitations of the rank correlation coefficient:

1) for each variable at least 5 observations must be presented;

2) Spearman's rank correlation coefficient at large quantities equal ranks for one or both compared variables gives coarsened values. Ideally, both correlated series should represent two sequences of divergent values.

2.2 Analysis of results empirical research

Let us present the results of the Marriage Satisfaction Questionnaire (MSS) test (V.V. Stolin, T.L. Romanova, G.P. Butenko). Based on frequency analysis, all married couples were conditionally divided into three groups depending on the level of marital satisfaction:

the first group is represented in the range of up to 29 points (inclusive), which, according to the OMB methodology, corresponds to an unfavorable level in marital relations and a low level of marital satisfaction;

the second group is represented in the range of 30 - 36.5 points, which corresponds to the average level of well-being and satisfaction in marriage;

the third group is represented in the range of 37 points and above, which corresponds to a high level of well-being and satisfaction in marital relationships.

Having analyzed the studied indicators, we identified those that have differences at the level of statistical tendency (at p<0,1), статистически достоверные (значимые) различия по t-критерию Стьюдента, указывающие на то, что решение значимо и принимается (при р<0,05) и различия на высоком уровне статистической значимости (при р<0,001), указывающие на высокую значимость. По итогам статистики парных выборок составлена таблица 1, отражающая корреляции и критерии межгрупповых факторов по удовлетворенности браком.

Table 1. Descriptive statistics of between-group factors for marital satisfaction.

	Average GRL for the sample of men	Average GRL for the sample of women	t-test
1 gr. (low OUB)
2 gr. (average OUB)
3 gr. (high OUB)
Averages for the entire sample

Significant reliable differences were revealed by gender, regardless of the level of marital satisfaction. In all three samples (i.e., at different levels of marital satisfaction), men have high values ​​in assessing marital satisfaction compared to the female sample. This indicates that men feel less dissatisfaction from marital interaction and their degree of dissatisfaction and distress is significantly less than in the female sample. This indicates that there are significant gender differences in the perception, assessment and understanding of well-being in marriage, as well as the fact that the quality of marital relationships is determined through subjective feelings of satisfaction, which are not always similar between spouses. Perhaps this discrepancy increases the area of ​​misunderstanding and conflict situations and indicates that men are largely satisfied with their marital relationships, while women are more dissatisfied with marital relationships.

In addition, it was revealed that the average values ​​of marital satisfaction for the entire sample were distributed in the range of 32.21±0.56 points with a t-test of 3.504, which corresponds to statistically reliable data on the well-being of marital relationships. This determines the tendency of the entire sample to be quite high level well-being in marriage and allows, based on correlation analysis of the entire sample, to identify fundamental criteria for well-being in marriage.

Statistically reliable data on the age of the subjects was determined to be in the range of 34.50±0.54 years. The indicators in the male sample are higher (36.39 years), and in the female sample they are lower (32.61) with a t-test of 3.598. This indicates that the trend accepted in society remains natural - the older man in marriage.

Marital satisfaction positively correlates with indicators of socio-psychological adaptation, such as “adaptation (adaptability)”, “self-acceptance”, “emotional comfort”, “internal locus of control”, “desire for dominance”, which collectively characterizes a psychologically mature personality capable of adequately perceiving oneself, controlling one’s behavior and being adequately tolerant and adaptive. At the same time, an interesting factor was that “acceptance of others” - an important indicator that appeared at a reliable level of significance in intergroup comparisons, was not confirmed by correlation analysis for the entire sample. When compared between groups, this indicator was more pronounced in married couples with a high level of marital satisfaction. This indicates that it is important in the well-being of a marriage and is identified as a significant condition. The indicator “self-acceptance” appeared both in the correlation analysis of the entire sample and in the intergroup comparison. It turns out that well-being in marriage is more due to greater “acceptance of others,” that is, tolerance towards others, than just self-acceptance.

There was a positive relationship between marital satisfaction and the terminal values ​​“happy family life” and “life wisdom (maturity of judgment and common sense achieved through life experience).” A positive adaptation coping strategy was the spouses' focus on business, which represented an interest in solving problems, doing the job as best as possible, and an orientation towards cooperation.

The positive correlation was supplemented and expanded by the indicators “coincidence of spouses’ expectations from marriage”, as well as the relationship between the spouses’ behavior in accordance with their family situation, where “complete parental family”, “prosperous and friendly relationships between parents in childhood” and “close relationship with the parental family” are especially significant. family now." These indicators play the role of transmitted traditions and positive stereotypes of the family system, which contribute to the development of ideas about marriage and expectations from marriage, the coincidence of which determines well-being in marital relations. As it turned out, an important role in the well-being of a marriage is played by the “joint leisure time of the spouses,” when they are interconnected not by an obligatory goal and joint affairs, but by free time and an independently controlled process, when their presence with each other is voluntary and pleasant. Essential criteria characterizing the general trend of the entire sample are “good (normal) health” and “emotional comfort of the spouses,” which largely predetermines the psychological and somatic state of the spouses. Well-being indicators for men are lower than for women. These differences are significant (with a t-test equal to -3.380) and determine the tendency of men more towards satisfactory health than towards excellent and normal health, compared to women.

Marital satisfaction negatively correlates with such personal characteristics as “anxiety” and “distimacy”, which represent a reduced emotional background and negative forecasting of situations, which also explains the choice of such a coping strategy as “escapism”, which implies avoidance and avoidance of solving problem situations. With an increase in marital satisfaction, the role of the “economic and household union”, the importance of the value “neatness”, the value “entertainment” and the orientation “focus on oneself” decrease. An increase in the values ​​of these parameters largely determines troubles in marriage and a decrease in satisfaction with marital relationships.

Marital satisfaction decreases with increasing “marriage length.” The average values ​​of cohabitation between spouses were determined to be 9.5 years, which represents a period of restructuring and family changes.

The duration of the marriage is influenced by the “level of education of the spouses” (with secondary specialized education of the spouses, the length of the marriage is longer), the “sibling position of the spouses” (the position of the youngest child in the clan system increases the stay in the marriage), as well as the upbringing and development of spouses in childhood in full parental family, which may increase the number of registered marriages. As the length of marriage increases, the spouses’ “focus on communication” and the role of the “family-parental union” increase. Perhaps this is due to the increase in the parameters “number of children” and “number of conflicts”. As the length of marriage increases, the importance of the values ​​“social recognition and happiness of others,” “honesty,” and “tolerance” increases. In addition, there is an increase in the indicator “poor (unsatisfactory) well-being” of spouses, which indicates a negative trend in decreasing marital satisfaction and decreasing coincidence of expectations from marriage. The parameters “hypertimacy”, “exaltation” of the spouses, the significance of the “moral-psychological union”, the significance of the values ​​“dutifulness” and “discipline” decrease, which collectively characterizes a violation of the optimal functional state of the spouses and reflects dissatisfaction with the marriage.

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