Social Values Questionnaire (SVQ)
1. In life an individual should for the most part go it alone‚ assuring himself of privacy‚ having much time to himself‚ attempting to control his own life. [attempting to resist being influenced by others.]*
2. The typical law abiding person who avoids situations in which transgressions occur‚ rather than acting in such situations to protect those who are being injured‚ does not deserve the respect of his fellow citizens.
3. Most satisfying is the knowledge that one is an indispensable and appreciated member of a purposeful and effective group (team or institution).
4. The members of a group ought to be willing to inconvenience themselves in order to help the group accomplish its goals.
5. One must avoid dependence upon persons or things; the center of life should be found within oneself.
6. If a person is not genuinely and spontaneously concerned with the welfare of others he should vat engage in social welfare activities.
7. Spontaneous‚ vigorous action is more important than taking precautions to minimize the inconvenience one’s acts cause to others.
8. Whether someone works for the welfare of others or devotes himself to his private interests is less important in determining his worth than whether or not he acts on the basis of genuine
9. It is often better for a group to agree upon specific rules to regulate behaviors of importance to the group than to leave the regulation to the individual judgments of the group members.
10. A person who witnesses an unlawful or immoral act and does not try to prevent its occurrence shares some part of the guilt with the transgressor.
11. Concern for the welfare of others should go beyond seeing that they have their essential physical needs met.
12. A person must limit the range of people toward whom he acts with consideration and compassion.
13. It is immoral for a person to show indifference toward the well-being of members of his immediate circle of friends.
14. People cannot rely solely upon ministers‚ policemen and judges to insure moral behavior among the citizens of a community; they oust each act to dissuade others from anti-social acts.*
15. It is quite reasonable for the members of a group to try to influence indifferent or mildly dissenting members to go along with the grump.
16. A member of a group which engages in immoral acts shares the guilt of the group unless he does all he can to prevent its immoral behavior.
17. An individual who has not caused another’s misfortune has no obligation to help the other person.
18. To be superior a man must stand alone.
19. A man’s self-fulfillment through his work and his life with family and friends should almost always transcend his obligations to the larger community in which he lives. [to participate in the civic activities of his community‚ e.g.‚ being active in a local civic‚ political‚ cultural or charitable organization.]*
20. It is wrong to limit the freedom of one man because it inconveniences another.
21. Although groups are composed of individuals‚ they have valuable characteristics which cannot be found in any of the individual members.
22. The feeling of having caused someone harm or discomfort is one of the most painful a human can have.
23. Some of life’s greatest satisfactions are found in working cooperatively with others.
24. Nature’s law for all organisms is the survival of the fittest; to hinder its operation is to endanger the survival or health of the entire community.
25. Happiness comes when a man puts self interest aside and devotes himself to the welfare of others.
26. The aims and procedures of a group ought to be arrived at through free give and take discussion and then adhered to by all the members.
27. People should be as concerned with the rights and conditions of others as they are of themselves or their immediate families.
28. Whether an individual acts to protect and enhance the welfare of persons beyond his circle of friends and relatives is a matter of personal preference‚ not moral obligation.*
29. People cannot be considered moral if they are indifferent to the welfare of the members of the community in which they live and work.
30. A man who is unable to take care of the needs of himself and his family does not deserve the respect of others.
31. Everyone has an obligation to criticize other members of his community when they behave in an immoral‚ anti-social manner.
32. It is worth embarrassing another person in order to make a good joke or carry out a clever prank.
33. Men are first and foremost individual beings; the identifications they may have with groups never really alters their essential separateness from one another.*
34. It is only natural that the desires of the individual and the desires of the group to which he belongs will come into conflict frequently.
35. The person who chooses to pay little or no attention to the welfare of persons with whom he has no personal connection is acting immorally.
36. No limitations should be placed on the freedom of people to do as they please unless their acts unquestionably cause serious damage to others.
37. Altruistic acts are not sufficiently valued in our society.
38. It is better for a person to ignore the larger social concerns of the community in which he lives than to force himself to take part in these concerns merely from a sense of obligation.*
39. When one person behaves unjustly toward another‚ it is wrong for a third person to intervene to correct the injustice unless he is a close friend or relative of one of the parties. [unless he has been asked to do so.] *
40. Democracy requires both the free participation by group members in deciding upon the goals and regulations of the group and the willingness of the members to abide by these decisions.
41. Not only does everyone have an inalienable right to life‚ liberty and the pursuit of happiness‚ he also has an equally inalienable obligation to protect others from having these rights taken from them.
42. One’s major obligation to other men is to let them alone so that they may sink or swim by their own efforts.*
43. Man’s natural state is as a member of a group; the individual who holds himself aloof from active participation in a community-is acting against his natural inclinations.
44. People should leave the prevention of immoral acts up to those whose job is specifically concerned with such prevention.*
45. Minor conflicts between one’s own comfort and convenience and that of a neighbor should be resolved in favor of the neighbor more often than not.
46. It is often more gratifying on work for the accomplishment of a goal held by a group to which one belongs than to work for the attainment of a purely personal goal.
47. Although altruism and a feeling of responsibility for the welfare of others are admirable qualities‚ a person should not be required to have them in order to be respected by himself or others.*
48. Most of life’s goals are accomplished better by people organizing themselves into groups and working in a coordinated way than by people working as individuals.
49. A community in which people were very concerned with each other’s morality as well as their own would be an intolerable one in which to live.*
50. People should be willing to diminish their own comfort and convenience in order to avoid interfering with the rights and welfare of their neighbors.
51. An individual most deserves the feeling of satisfaction with himself after he has done something to help someone else.
52. A person should be willing to speak out against [to openly criticize] individuals who break the rules agreed upon by the group.
53. It is important for an individual to be closely identified with at least one group.
54. No one can be genuinely concerned with the welfare of people whom he doesn’t know and has never seen.
55. A young person’s most important responsibility is developing his own skills and capacities and his ability to appreciate what life has to offer.
56. When groups have to exert pressure on some members in order to accomplish group goals and uphold norms‚ the goal or norm loses its value.
57. Individual consciences need the support of laws and social codes in order to function most effectively in producing moral behavior.
58. Things work best when people concern themselves with their own welfare and let others take care of themselves.*
59. It is natural and proper that a person should approach other people with a view to how they can help him reach his goals.
60. Group members ought to join in group activities even if they are initially indifferent or mildly opposed to these activities.
61. The individualist is the men who is most likely to discover the best road to a new future.
62. A community in which everyone could be sure that his well – being would be protected and fostered by his fellow citizens would soon lose its vitality and cease to develop.
63. It is better to let someone behave inconsiderately toward another person than to butt into the relationship in order to correct the injustice.
64. Virtue and honor do not belong to those who merely dissociate themselves from the immoral acts of their fellow men; rather‚ it belongs only to those who energetically work to prevent such acts.
65. Conformity to group norms and goals should be left to the consciences of the individual members.
66. One of the worst feelings a person can have occurs when he has fallen short of what his group expected of him.
67. It is just as important to work toward group goals and adhere to the established rules of the group as it is to gratify one’s individual desires.
68. When one individual behaves unjustly toward another‚ it is wrong for a third person to intervene to correct the injustice unless he has been asked to do so.
69. Every person’s values ultimately spring from some group to which he has belonged‚ currently belongs or aspires to belong.
70. It is better to ignore a person in need when one feels no personal come‚ passion for him than to act compassionately out of a sense of obligation or guilt.*
71. The most profound happiness is reserved for those who are capable of selfless dedication to a cause.
72. Regardless of the content of the act‚ it is better to do something that springs from a genuine personal interest than from a feeling of social obligation.
73. It is the man who stands alone who excites our admiration.
74. A men should not be respected for his achievements if they were obtained by interfering with the welfare and development of others.
75. Only a person who remains aloof from social organizations and group allegiances can fully develop his potential as an individual.*
76 An individual should be concerned with promoting the welfare of persons in communities far removed from his own as well as those in his own community.
77. The consequences flowing from the limitation of a person’s freedom to use his resources and skills as he wishes are often far worse than the discomfort such freedom might cause to others.
78. Man’s natural state is as an independent‚ unattached individual; he acts in conflict with his essential qualities when he acts jointly with others as a member of a solidary group.*
79. It is dishonorable to feel indifferent towards persons in distant lands who are deprived of their rights or well-being.
80. The mere fact that one group or nation is prosperous and another is not places no obligation on the “have” group to improve the lot of the “have-not’‚ group.*
81. Individuals do not really fulfill their human potentials unless they involve themselves deeply in some group.
82. Regardless of how democratically a group sets up its rules‚ it ceases to be a democratic group once it begins to pressure its members to conform to these rules.*
83. Groups and communities which refuse to regulate the behaviors of their members encourage the exploitation of the weak by the powerful.
84. There is no necessary opposition between an individual’s fulfillment of his own needs and his fulfillment of the needs of the groups to which he belongs.
85. Individuals should be ready to inhibit their own pleasures if these inconvenience others.
86. People who identify strongly with some group usually do so at the expense of their development and individual self-fulfillment.*
87. Doing something for a friend is more satisfying than doing something for yourself.
88. When the needs of a group and the preferences of some of its members come into conflict‚ the latter ought to be given far greater weight in determining the outcome.
89. It is up to the government to make sure that everyone has a secure job and a good standard of living.
90. When democratically organized groups begin to influence and regulate the behaviors of their members‚ they either disintegrate or become transformed into undemocratic‚ autocratic groups.*
91. An individual’s responsibility for the welfare of others extends no further than the boundaries of his immediate circle of friends and relatives.*
92. The absence of rules regulating the social conduct of the members of a community has the effect of implicitly condoning anti – social behavior.
93. It is not proper for an individual to refuse to actively participate in some of the group activities of the community in which he lives. [It is wrong If an individual refuses to participate actively in at least some of the group activities of the community in which he lives.]
94. Except for one’s immediate family and closest friends‚ people have a perfect right to pursue their own goals without regard to the convenience or comfort of others.*
95. Tyra development of individual consciences and the development of formal group regulations and codes are mutually antagonistic.
96. Encouraging others to behave in accord with generally accepted moral standards is as important as one’s own living up to these standards.
97. One should accept moderate amounts of unfairness as an inevitable part of life and avoid trying to make people more moral and considerate than they generally are. [One should avoid trying to make people more moral and considerate than they generally are.]*
98. A person should be willing to cooperate with democratically selected group leaders‚ even though they are not the ones he personally preferred.
99. Group members have a right to resist doing something in which they have no interest even when the action in question is necessary for their group to reach its goal. [Group members should not be criticized when they refuse to do something in which they have no interest even when the action in question is necessary for their group to reach its goals.]*
100. The essence of democracy is protection of the individual against any group pressures designed to make him conforms
101. As soon as a person begins to consider what effects his actions will have on bystanders‚ neighbors‚ or fellow workers‚ he begins to compromise his value as an individual.
102. Individuals and groups exist in a symbiotic relationship; neither can flourish without satisfying the needs of the other.
103. Life is more a festival than a workshop or a school for moral discipline.
104. Although others may equal it in importance‚ there is no value more important than compassion and consideration for others.
105. We intrude unjustifiably into the privacy of other individuals when we try to get them to abide more closely by some moral code. [which they accept as a vague ideal‚ but which they do not follow in their behavior.]*
106. Regardless of whether groups are democratically or autocratically organized‚ they tend to encroach upon the individual freedoms of their members.
107. Individuals should feel responsible for fostering the moral growth as well as the physical well-being of others.
108. If one individual is treated unjustly by another‚ but does not do anything to remedy the injustice‚ it is improper for an outsider to interfere and take the part of the injured person.
109. In the long run‚ people are best off if left to regulate their ant behavior rather than setting up group norms and sanctions.*
110. A person is justified [right] in feeling annoyed or angry when other members of his group ignore legitimate [justifiable] group demands.
111. A citizen has the responsibility to answer questions put to him by proper authorities about illegal acts he-may have witnessed‚ but he has no obligation to volunteer such information if he is not asked.
112. People who are unable to provide for their own welfare have a right to expect help from others.
113. The ideal society would be one in which each individual was true to his own conscience and immune to the effects of group pressure.
114. Acting to protect and enhance the rights and interests of otter members of one’s community is a major obligation for all persons.
115. Every person should be his brother’s keeper in the physical and moral sense.
116. The only people guilty of immoral acts are those who commit them or directly cause them to be committed; others who might have prevented the acts‚ but did not‚ should bear no blame.*
117. People should give up activities which bring them pleasure if these activities cause serious discomfort to others.
118. Conformity to the policies of your group when you are not wholeheartedly in agreement with them is wrong‚ even when the policies are the result of a democratic process in which you were free to participate.*
119. An individual truly finds himself when he merges with a social group and joins with others in resolute and determined activity for the realization of social goals.
120. A person should not feel bound to follow the decisions of the groups to which he belongs if these decisions are not in accord with his private preferences.*
121. The presence of rules and regulations governing aspects of community life tends to lead individuals to rely upon external authorities rather than on their own consciences in determining what is right and what is wrong.
122. All men have an obligation to promote not only the welfare of their immediate circle of relatives but also to work for the welt -being of all the members of the community in which they live.
123. It is wrong for a man to point out other people’s moral shortcomings.*
124. It is sympathetic love among persons which alone gives significance to life.
125. It is the duty of every good citizen to correct anti-minority remarks made in his presence‚
126. People damage themselves as individuals when they inhibit or in some other way modify their behaviors as a result of the rules of the groups to which they belong.*
127. A democratically organized group has the right to determine what should be considered proper behavior in areas relevant to the group.
128. Individuals should feel no obligation to participate in the group activities of the communities in which they happen to live or work.*
129. Each cancan do no more to achieve a just society than to see to it that his own behavior is moral.
130. It is proper for a group to decide to mete out some kind of punishment to group members who act without regard to the goals and rules of the group.
131. Man is a social animal; he cannot flourish and grow without identifying himself with some group.
132. It is legitimate for democratically organized groups to influence members who disagree with the prevailing opinion by presenting arguments and information‚ but not by rewarding acquiescence or punishing deviance.
133. Emphasizing the obligations people have to help one another impugns their abilities to take care of themselves.
Social Welfare; Cooperation toward Group Goals‚ Identification with Groups‚ Moral Pressure
1. strongly agree‚ 2. moderately agree‚ 3. slightly agree‚ 4. slightly disagree‚ 5. moderately disagree‚ 6. strongly disagree
Perloe‚ S.I. (1956-1967). To develop and partially validate a questionnaire to measure values relevant to good citizenship and to prepare a large-scale project to study value change in a variety of colleges. Haverford College‚ Haverford‚ Pennsylvania & Office of Education‚ U.S. Department of Health‚ Education‚ and Welfare. Research report‚ Project Number S-308‚ Bureau Number 5-8210.
Perloe‚ S.I. (1967). The factorial structure of the social values questionnaire. Dittoed manuscript dated October.
Perloe‚ S.I. (1968). Social responsibility and individualism in college students: a preliminary report. Dittoed manuscript dated April‚ 1968.
Robinson‚ John P.‚ Shaver‚ Phillip R. (1969). Measures of Political Attitudes. Institute for Social Research‚ University of Michigan/. Ann Arbor‚ Michigan