The role of values in religious phenomenology has been extensively emphasised on numerous occasions. Such a complexity of attitudes and behaviours represents a skilful and effective attempt at a schematic and didactic re-presentation of a whole series of diversifications and stratifications relating to religious (and conversely non-religious) reality. The golden rule would be not to do unto others what one would not wish to be done unto oneself; in short, a practical, everyday maxim, a precept that is easily identifiable and applicable. In practice, values relating to the emotional and relational sphere (family, respect, friendship, love) are complemented by practical and moral values (work, honesty, loyalty, solidarity). Among the 428 value-related responses identified in the qualitative interviews, there is a clear hierarchy, confirming the primary importance of the family (18%) and, to a slightly lesser extent, respect and justice (14.7%), followed by solidarity, hospitality and sharing (10.7%); further behind are work (7.7%), friendship and love (7.2%), education, culture and respect for traditions (6.8%), religiosity and devotion (5.8%), and freedom (4.2%). Now, in our qualitative survey, the values of autonomy, tradition, benevolence (as altruism) and universalism are found, albeit under different names, but those of conformity, power, security, success, stimulation and hedonism do not seem to feature prominently, at least not in an overt and declared form.
The role of values in religious phenomenology has been extensively emphasised on numerous occasions. Such a complexity of attitudes and behaviours represents a skilful and effective attempt at a schematic and didactic re-presentation of a whole series of diversifications and stratifications relating to religious (and conversely non-religious) reality. The golden rule would be not to do unto others what one would not wish to be done unto oneself; in short, a practical, everyday maxim, a precept that is easily identifiable and applicable. In practice, values relating to the emotional and relational sphere (family, respect, friendship, love) are complemented by practical and moral values (work, honesty, loyalty, solidarity). Among the 428 value-related responses identified in the qualitative interviews, there is a clear hierarchy, confirming the primary importance of the family (18%) and, to a slightly lesser extent, respect and justice (14.7%), followed by solidarity, hospitality and sharing (10.7%); further behind are work (7.7%), friendship and love (7.2%), education, culture and respect for traditions (6.8%), religiosity and devotion (5.8%), and freedom (4.2%). Now, in our qualitative survey, the values of autonomy, tradition, benevolence (as altruism) and universalism are found, albeit under different names, but those of conformity, power, security, success, stimulation and hedonism do not seem to feature prominently, at least not in an overt and declared form.