The transformation of the moral order in Russian society 1976-1999

Morality is a complex phenomenon and in various disciplines has been difficult to research. The sociology of morality defines empirically what is moral in a particular context (Abend 2008, 2014). This particularistic approach might help to explain why sociological theorisations of morality are not very numerous. This study aims to take forward our understanding of morality in society theoretically and empirically. The research employs the concept of moral order, which embraces the complex character of morality and enables its transformations to be analysed empirically. The research makes an original contribution in two ways. First, it provides an original conceptualisation of moral order which contributes to the theoretical and conceptual advance of the sociological understanding of morality. This conceptualisation draws on Durkheim’s scholarship on morality, its interpretation by Hall (1987) and elaboration of constitutive practices by Jayyusi (1991). Durkheim saw his major task as to understand how to organise a secular, plural society where religious norms no longer underpin social regulation. The concept of moral order allows key elements of what creates a morality of society to be connected: moral ideals inseparable from individual autonomy and knowledge, discipline based on regularity of conduct and moral authority, and social attachment to the group. Together these elements shape the central aspect of moral order - moral obligation. Moral order is publicly available and perceived by the members of society as objective, normal, given. It derives from the collectivity and imposes moral obligations on individuals who are aware of social expectations. It is nested in daily practices of behaviour shaped by regularity and moral authority (which could be the state). Second, the paper contributes to understanding of the moral foundations of post-Soviet Russian society. The study analyses discourses constructed in the public space by powerful authorities shaping the moral order: the state and popular media over the period 1976-2021. The research focuses on the gradual transformation of moral order and moral obligation, their continuities and discontinuities. Late Soviet moral order established moral obligations for each individual and the collective towards a society and common goals. By perestroika the Soviet moral order was internally undermined. During perestroika and the 1990s all the elements of the moral order were changing. It was losing moral ideals, social identities, authorities and discipline. New moral ideals were constructed as rejection of Soviet society and assertion of a natural course of history over political action. The Soviet norm of ‘everyone’ working for society became a neoliberal subject working for oneself; rights and obligations were replaced with human rights and freedoms; the idea of justice already weakened in the Soviet time became justification of inequality. The construction of moral obligation was dismantled: no one was obliged to do anything or had obligations towards anyone or anything, expect oneself. This paper is a part of a PhD research in progress. While the empirical part is important, it is the theoretical and conceptual map of moral order which can contribute to the understanding of how transformative change is possible.