Measuring International Online Human Values with Word Embeddings

ABSTRACTWe create individual cultural values measures for households and show that this is an important determinant of their financial behaviour. To date, personal cultural values have only been indirectly measured through religion and trust. But these are, at best, an approximation of true cultural values. Applying a holistic framework from the World Values Survey (WVS), we create individual measures of cultural values, and show that the self-expression values of this framework are positively associated with households’ financial decisions. Examining the individual cultural values that make up the WVS model, we further show that happiness, trust, and playing an active role in society, are individually important determinants of household financial decision-making. Our study shows that cultural values can be brought from a generalized national level to the individual level in order to improve our understanding of household financial decision-making.

IntroductionThis paper explores the different meanings that individuals from diverse ethnic backgrounds associate with being authentic. It builds on previous research (Menendez 11) that found quantitative differences in terms of the meanings individuals from Eastern and Western backgrounds tend to associate with being authentic. Using qualitative analysis, it describes in more detail how individuals from these two backgrounds construct their different meanings of authenticity.Authenticity has become an overriding moral principle in contemporary Western societies and has only recently started to be contested (Feldman). From cultural products to individuals’ discourses, authenticity pervades Western culture (Lindholm; Potter; Vannini and Williams). On an individual level, the ideal of authenticity is reflected in the maxim “be true to yourself.” The social value of authenticity has a relatively recent history in the Western world of approximately 200 years (Trilling). It started to develop alongside the notion of individuality during modernity (Taylor, Sources; Trilling). The Romantic movement consolidated its cultural influence (Taylor, Sources). In the 1960s, the Hippy movement revived authenticity as a countercultural discourse, although it has progressively become mainstream through consumer culture and therapeutic discourses (Binkley).Most of the studies in the literature on authenticity as a cultural phenomenon are theoretical, conducted from a philosophical perspective (Ferrara; Guignon; Taylor, Ethics), but few of them are empirical, mostly from sociology (Erickson; Franzese, Thine; Turner, Quest; Vannini, Authenticity). Part of this dearth of empirical research on authenticity is due to the difficulties that researchers encounter in attempting to define what it means to be authentic (Franzese, Authenticity 87). Sociologists study the phenomenological experience of being true to oneself, but are less attentive to the metaphysical notion of being a “true self” (Vannini, Dead 236–37). Trying to preserve this open approach, without judging individuals on how “authentic” they are, is what makes defining authenticity difficult. For this reason, sociologists have defined being authentic in a broad sense as “an individual’s subjective sense that their behaviour, appearance, self, reflects their sense of core being. One’s sense of core being is composed of their values, beliefs, feelings, identities, self-meanings, etc.” (Franzese, Authenticity 87); this is the definition of authenticity that I use here. Besides being scarce, the sociological empirical studies on authenticity have been conducted with individuals from Western backgrounds and, thus, have privileged authenticity as a Western cultural construct. This paper tries to contribute to this field of research by: (1) contributing more empirical investigation and (2) providing cross-cultural comparison between individuals from Eastern and Western backgrounds.The literature on cross-cultural values associates Eastern societies with collective (Hofstede, Hofstede and Mirkov 95–97; 112–17) and material or survival (Inglehart and Welzel 51–57; 61–65) values, while Western societies tend to be linked to the opposite kind of values: individual, post-material or self-expression (WVS). For example, societies that score high in survival values are likely to be African (e.g., Zimbabwe) Middle Eastern (e.g., Morocco and Jordan) or Asian (e.g., Bangladesh) countries, while societies that score high in self-expression values tend to be European (e.g., Sweden) or English speaking (e.g., Australia) countries. Nevertheless, there are some exceptions, the case of Japan, for example, which tends to score high in self-expression values despite being an “Eastern” society (WVS). These differences also tend to be reflected among Eastern minorities living in Western countries (Chua and Rubenfeld). Collective values emphasise harmony in relations and prioritise the needs of the group over the individual; on the other hand, individual values emphasise self-expression. Material or survival values accentuate the satisfaction of “basic” needs, in Abraham Maslow’s terms (21), such as physiological or security needs, and imply practising thrift and delaying immediate gratification; by contrast, post-material or self-expression values stress the satisfaction of “higher” needs, such as freedom of speech, equality, or aesthetic needs.The sociologist Ralph Turner (Real) created a theoretical framework to organize individuals’ discourses around authenticity: the “impulsive” and “institutional” categories. One of Turner’s assumptions is particularly important in understanding the differences between these two categories: individuals tend to consider the self as an objective entity that, despite only existing in their minds, feels “real” to them. This can have consequences for the meanings they ascribe to certain internal subjective states, such as cognitions or emotions, which can be interpreted as indicators of their authentic selves (990–91).The institutional and impulsive categories are two different ways of understanding authenticity that present several differences (991–95). Two among them are most relevant to understand the differences that I discuss in this paper. The first one has to do with the individual’s locus of the self, whether the self is conceptualized as located “outside” or “inside” the individual. Impulsive interpretations of authenticity have an internal sense of authenticity as “being,” while institutional conceptualizations have an external sense of authenticity as “becoming.” For “impulsives,” the authentic self is something that must be searched for. Impulsives look within to discover their “true self,” which is often in opposition to society’s roles and its expectations of the individual. On the other hand, for “institutionals” authentic is achieved through external effort (Turner, Quest 155); it is something that individuals achieve through regular practice, often aligned with society’s roles and their expectations of the individual (Turner, Real 992).The second difference has to do with the management of emotions. For an institutional understanding of authenticity, individuals are true to their own authentic selves when they are in full control of their capacities and emotions. By contrast, from an impulsive point of view, individuals are true to themselves when they are spontaneous, accepting and freely expressing their emotions, often by breaking the internal or external controls that society imposes on them (Turner, Real 993).Although individuals can experience both types of authenticity, previous research on this topic (Menendez) has shown that institutional experiences tend to happen more frequently among Easterners, and impulsive experiences tend to occur more frequently among Westerners. In this paper, I show how Easterners and Westerners construct institutional and impulsive meanings of authenticity respectively; what kind of authenticity work individuals from these two backgrounds do when they conceptualize their authentic selves; how they interpret internal subjective states as expressions of who they are; and what stories they tell themselves about who they are.I suggest that these stories, although they may look purely individual, can also be social. Individuals from Western backgrounds tend to interpret impulsive experiences of authenticity as expressing their authentic selves, as they are informed by the individual and post-material values of Western societies. In contrast, individuals from Eastern backgrounds tend to interpret institutional experiences of authenticity as expressing their authentic selves, as they have been socialized in the more collective and material values of Eastern societies.Finally, and before I proceed to the analysis, I would like to acknowledge a limitation of this study. The dichotomies that I use to explain my argument, such as the Western and Eastern or the impulsive and institutional categories, can constitute a limitation for this paper because they cannot reflect nuances. They can be easily contested. For example, the division between Eastern and Western societies is often seen as ideological and Turner’s distinction between institutional and impulsive experiences of authenticity can create artificial separations between the notions of self and society or reason and passion (Solomon 173). However, these concepts have not been used for ideological or simplifying purposes, but to help explain distinguishable cultural orientations towards authenticity in the data.MethodologyI completed 20 interviews (from 50 minutes to 2 hours in length) with 20 students at La Trobe University (Australia), between September 2012 and April 2013. The 20 interviewees (9 females and 11 males), ranged from 18 to 58 years old (the median age was 24 years old). The sample was theoretically designed to cover as many diverse cultural backgrounds as possible. I asked the interviewees questions about: moments they had experienced that felt either authentic and inauthentic, what constitutes a life worth-living, and the impact their cultural backgrounds might have had on their conceptions of their true selves.The 20 interviewees were born in 13 different countries. According to the extensive dataset on cultural values, the World Values Survey (WVS), these 13 countries have different percentages of post-materialists—individuals who choose post-material instead of material values (Inglehart and Welzel 54–56). Table 1 shows the percentages of post-materialists in each of the interviewees’ countries of birth. Table 1: Percentages of post-materialists in the interviewees’ countries of birth Country % of post-materialists WVS Wave United Kingdom 22.8 2005 – 2009 Australia 20.5 2010 – 2014 United States 16.7 2010 – 2014 Israel

This study explored differences in individual and work values among employees of nonprofit, public, and business organizations in a sample of 656 organizations. The data used in the present study were extracted from the World Values Survey (WVS) data set. The results of this study showed that while work values were related to the sector of employment, individual values were not. This suggests that work values, and not individual values, might play an important role in determining which sector individuals choose to work in. Additionally, while work values did not differ based on demographic and job variables, interesting differences in individual values were detected based on age, gender, and job position (supervisor/non-supervisor). Based on the results of this study, the author discusses implications for human resource practices and future research.

ABSTRACTThe current study examines the following questions: (1) the extent to which individual basic human values are linked with attitudes towards immigration; (2) whether symbolic threat by immigration mediates this relation; and (3) whether cultural values moderate the relations between individual values, threat, and attitudes towards immigration. The empirical analysis relies on the 2014/2015 data from the immigration module of the European Social Survey (ESS) for West and East European countries. We find that universalistic individuals expressed lower threat due to immigration and higher support of immigration while conservative individuals displayed the opposite pattern. Symbolic threat mediated the association between values and immigration attitudes, but in most countries the mediation was partial. The associations between values, symbolic threat, and attitudes towards immigration were stronger in countries characterised by higher levels of intellectual and affective autonomy and weaker in countries characterised by higher levels of cultural embeddedness. The findings provide support for the centrality of human values in the formation of threat and attitudes towards immigration.

We create individual cultural values measures for households and show that this is an important determinant of their financial behavior. To date, household cultural values have only been indirectly measured through religion and trust. But these are, at best, an approximation of true cultural values. Applying a holistic values framework from the World Values Survey (WVS), we create household-specific measures of cultural values, and show that the self-expression values of this framework are positively associated with a households' financial decisions. Examining the individual cultural values that make up the WVS model, we further show that happiness, trust, and playing an active role in society, are individually important determinants of household financial decision-making. Our study shows that culture can be brought from a generalized national level to the individual level in order to improve our understanding of household financial decision making.

The purpose of this study was to find out an application of fair and civilized human values in the environment college. The method used case study, with the research subject of students at Pendidikan Guru Sekolah Dasar (PGSD) Ahmad Dahlan University Yogyakarta. In collecting data, the researchers used observation, documentation, and focus group discussions (FGD). The result showed that the implementation of civilized human values in the environment illustrated in the concrete manifestation of social service that can foster a caring attitude towards others, foster high morality, forming Emotional Intelligence (EQ). The implementation of fair and civilized human values in the higher Education environment can be realized by real actions of social service carried out on people who have public problems (starvation). The student in devotion social covers grow high morality, that is feel how is at in other people's position and sensibility social, forming emotional intelligent (EQ) that is intelligence management emotional.
 Keywords: Environment College, Human Values, Emotional Intelligence

Background: In Agile software development, an essential initial stage is eliciting software requirements. This process engages stakeholders to achieve comprehensive results. However, a common issue is the variance in domain and technical knowledge among stakeholders, potentially impacting the quality of software requirements elicitation. Objective: Understanding the characteristics of user stories produced by stakeholders becomes crucial, particularly considering the differences in domain and technical knowledge. This study aims to compare the characteristics of user stories generated by stakeholders with varying backgrounds in domain and technical expertise. Methods: The initial step involves categorizing respondents into distinct stakeholder groups. Three stakeholders are involved in this study, constituting a combination of those with high and low technical and domain knowledge. Subsequently, data collection of user stories is conducted across various case studies. Finally, the acquired user stories are analyzed for further insights. Results: The analysis reveals variations in user stories generated by the three stakeholder categories across the three case studies. Stakeholders with domain knowledge tend to focus on 'what' aspects with task elements and 'why' aspects with hard-goal elements. Meanwhile, technical knowledge crafts user stories with capability elements in the 'what' aspect. Utilizing the QUS framework, it is evident that technical knowledge consistently produces a higher number of high-quality user stories across all quality categories, Conclusion: The contribution offered by this study lies in determining the distinct characteristics of user stories produced by different types of stakeholders, focusing on disparities in domain and technical knowledge. The study highlights the comparison of various characteristics of user story elements, such as hard-goals, soft-goals, tasks, or capabilities, and assesses the quality of user stories based on the user story framework. Additionally, it endorse the importance of process innovation in shaping the requirements gathering process and subsequently influencing the quality of user stories. Keywords: User story, Agile Software Development, Requirements Elicitation, Stakeholder, Domain Knowledge, Process Innovation Background: In Agile software development, an essential initial stage is eliciting software requirements. This process engages stakeholders to achieve comprehensive results. However, a common issue is the variance in domain and technical knowledge among stakeholders, potentially impacting the quality of software requirements elicitation. Objective: Understanding the characteristics of user stories produced by stakeholders becomes crucial, particularly considering the differences in domain and technical knowledge. This study aims to compare the characteristics of user stories generated by stakeholders with varying backgrounds in domain and technical expertise. Methods: The initial step involves categorizing respondents into distinct stakeholder groups. Three stakeholders are involved in this study, constituting a combination of those with high and low technical and domain knowledge. Subsequently, data collection of user stories is conducted across various case studies. Finally, the acquired user stories are analyzed for further insights. Results: The analysis reveals variations in user stories generated by the three stakeholder categories across the three case studies. Stakeholders with domain knowledge tend to focus on 'what' aspects with task elements and 'why' aspects with hard-goal elements. Meanwhile, technical knowledge crafts user stories with capability elements in the 'what' aspect. Utilizing the QUS framework, it is evident that technical knowledge consistently produces a higher number of high-quality user stories across all quality categories, Conclusion: The contribution offered by this study lies in determining the distinct characteristics of user stories produced by different types of stakeholders, focusing on disparities in domain and technical knowledge. The study highlights the comparison of various characteristics of user story elements, such as hard-goals, soft-goals, tasks, or capabilities, and assesses the quality of user stories based on the user story framework. Additionally, it endorse the importance of process innovation in shaping the requirements gathering process and subsequently influencing the quality of user stories. Keywords: User story, Agile Software Development, Requirements Elicitation, Stakeholder, Domain Knowledge, Process Innovation

This study examined the perceptions of elementary school teachers about individual and organizational value congruence according to some variables, and provided several implications for person-organization value congruence at schools. In this study, a total of 575 teachers working in 40 elementary schools from central counties of Ankara were selected as the study sample by using cluster-sampling method. Results from this study indicated that a moderately significant positive correlation between teachers' perceptions of individual and organizational values was found. The results also showed that there were no statistically significant differences in perceptions of teachers' on person-organization value congruence in terms of gender, branch, years in current school, the last graduated school, educational level, and job satisfaction level. However, results demonstrated that teachers' perceptions on person-organization value congruence varied significantly depending on the years in profession, attitude towards the schools in which they work, and considering himself/herself as an important member of the school. According to the results, teachers with high job satisfaction, considering themselves as important members of schools, and having a strong commitment to schools had more positive person-organization value congruence perceptions than the others. Based on the results of the study, it was suggested that longitudinal studies on which values affect teachers' perceptions about teaching profession be conducted by using qualitative research techniques. Summary Person-organization (P-O) fit is a key to maintaining a committed workforce that is necessary in a competitive business environment (Cable a Parsons, 2001). P-O fit can be defined as the congruence between the needs, values, and priorities of person and of organization (Kristof, 1996; Parkes, Bochner a Schneider, 2001; Autry a Daugherty, 2003). It is possible to say that this means there is a harmony between individual and organizational values (Goodman a Svyantek, 1999). In another words, P-O fit is defined as the congruence between the norms and values of organizations and the values of persons (Chatman, 1989; Kraimer, 1997). The fit between people and organizations occurs when at least one entity provides what the others need, or they share similar fundamental characteristics, or both (Kristof, 1996; Kristof-Brown, 2000). In order to understand and predict the attitudes and behaviors of individuals with regard to their organizations, the fit between the individual and the organization may be examined. Studies on person-organization fit have shown several important implications for individual well-being and organizational outcomes. For instance, fit between a person's values and organizational values is related to behavioral and affective outcomes, such as longer tenure, greater organizational commitment and better job performance (O'Reilly III, Chatman a Caldwell, 1991; Van Vianen, 2000). There are many research findings in the field of person-organization fit suggesting that while individual and organizational value congruence increases job satisfaction, organizational commitment and performance of employees, and helps workers demonstrate organizational citizenship behaviors and extra effort for acquiring objectives, it decreases the level of leaving the job, role ambiguities, and negative factors causing stress in organization (Chatman, 1989; Chatman, 1991; O'Reilly III, Chatman a Caldwell, 1991; McDonald, 1993; Cable, 1995; Cable a Judge, 1996; Kraimer, 1997; Meglino a Ravlin, 1998; Finegan, 2000; Verquer, Beehr a Wagner, 2003). P-O fit has most frequently been studied as person-organization value congruence (Chatman, 1989; Kristof-Brown, 2000). Values are the main important aspect of both employees and organizations that can be compared directly and meaningfully. A value is an enduring belief that a specific mode of conduct or end-state is preferable to its opposite. These enduring beliefs guide the attitudes, judgment, and behaviors of individuals (Rokeach, 1973; Chatman, 1989; Cable a Judge, 1996). The values of a person directly affect his behavior in that they encourage him to act in accordance with his values. In this regard, values are one of the main forces which affect the behaviors of people (Meglino a Ravlin, 1998). When an individual's values are congruent with those that are prevalent in his or her social environment or organization, the values of the social environment may positively affect the behaviors of the individual. Therefore, the congruence between teachers' individual values and organizational values of schools can be regarded as a tool for increasing job satisfaction level and organizational commitment of teachers and improving education quality. Method The purpose of this study was to examine the perceptions of elementary school teachers about individual and organizational value congruence according to some variables, and to provide several implications for person-organization value congruence at schools. For this aim, firstly, a general conceptual analysis on the importance of person-organization fit, and individual and organizational value congruence was presented. Then, considering the unique characteristics of schools, consequences of person-organization value congruence in terms of job satisfaction, organizational commitment and performance were discussed. As a descriptive study, dependent variables of this research were the perceptions of elementary school teachers on person-organization value congruence. Demographic variables of the teachers such as gender, branch, years in current school, years in profession, the last graduated school, attitude towards the school, educational status, job satisfaction level, and feeling himself/herself as an important and valuable member of the school were independent variables. In this study, a total of 575 teachers working in 40 elementary schools from central counties of Ankara (Altindag, Cankaya, Etimesgut, Golbasi, Kecioren, Mamak, Sincan, and Yenimahalle) were selected as the study sample by using cluster-sampling method. The study sample consists of 364 female (63%) and 211 male (37%) teachers. Out of these teachers participating in the study, 340 (59%) were classroom teachers and 235 (41%) were in different branches. A self-developed questionnaire was used to gather data. The questionnaire involves both teachers' personal characteristics and a scale used for measuring person-organization value congruence. A normative technique was used to measure the values. This technique typically requires respondents to rate the extent they endorse a set of items or statements describing a value or set of values. In order to analyze the data, Pearson Product-Moment Correlation Coefficient, Independent Samples t-Test, One-Way Anova (ANOVA), Tukey-HSD Multiple Comparison Test, Kruskal Wallis H-Test, and Mann Whitney U-Test were used. Results and Findings Results from this study indicated that a moderately significant positive correlation between teachers' perceptions of individual and organizational values was found. The results also revealed that there were no statistically significant differences in perceptions of teachers' on person-organization value congruence in terms of gender, branch, years in current school, the last graduated school, educational level, and job satisfaction level. However, results demonstrated that teachers' perceptions on person-organization value congruence varied significantly depending on the years in profession, attitude towards the schools in which they work, and feeling himself/herself as an important member of the school. According to the results, teachers with high job satisfaction, feeling themselves as important members of schools, and having a strong commitment to schools had more positive person-organization value congruence perceptions than the others. Conclusion and Suggestions Since the results of the study showed that the teachers with high job satisfaction level were likely to have a more positive person-organization value congruence perception, it was recommended that the factors supporting teachers job satisfaction be investigated. Based on the results of the study, it was suggested that longitudinal studies on which values effect teachers' perceptions about teaching profession be conducted by using qualitative research techniques. In order to improve individual and organizational value congruence, teachers should be educated on ethical codes and values of teaching profession both by in-service education programmes and courses in universities before graduation. The managerial strategies allowing teachers to participate in the decision making processes and providing them with opportunities for supporting their individual and professional development should be seen as important. An effective communication among students, teachers, school managers, and parents should be developed for reinforcing values and ethical behaviors.

The founding fathers of the European Values Study (EVS) could not have imagined that their initiative would develop into such a leading project on human values, covering not only all countries of the European continent, but also numerous countries in various of the worlds major cultural zones. The first surveys that took place in 1981 in the ten countries of the then European Community were in subsequent years also carried out in 14 countries outside the European Community. In order to track possible changes and to explore whether the values, beliefs, attitudes and opinions of the Europeans are converging or diverging; the surveys were repeated in 1990. The collection of survey data in the 1990 EVS enabled for the first time in history empirical testing of such claims and investigation of the differences and similarities in basic human values across Europe: West and East. Keywords: Eastern Europe; European community; European Values Study (EVS); human values

The importance of personal values in the organizational environment for the people management process has been widely discussed over the years. By being guiding the actions of individuals, it is of utmost importance to know the individual values in the search for better organizational performances. Human values are considered important for understanding and predicting pro-environmental attitudes and behaviors (Coelho, Gouveia, & Milfont, 2006). This article aims to present a literature review on Personal Values, contributing to a better understanding of the theme and its impacts on organizations.

Despite the abundant literature in Happiness Science, no paper to date has studied the joint effects of human values on subjective well-being at individual and contextual level. Using European Social Survey data for life satisfaction and Salomon H. Schwartz’s scale for human values with four and ten dimensions, this paper presents novel evidence on the direct effects of individual, regional, and national human values, utilizing two different ways of building cultural indicators of human values. We show that regional factors explain approximately 2% of the dispersion of individual life satisfaction, whereas national factors explain around 12%. The results on the effects of individual human values support Sortheix and Schwartz’s hypothesis, with a significant difference: Individual Conformity has a positive impact on well-being, not the negative sign Sortheix and Schwartz predict for Conservation values. We also find positive direct cultural effects for Benevolence and Conformity and negative effects for Tradition. Additionally, we propose a research agenda for human values and contextual effects on well-being studies.

Large Language Models (LLMs) are rapidly being adopted by users across the globe, who interact with them in a diverse range of languages. At the same time, there are well-documented imbalances in the training data and optimisation objectives of this technology, raising doubts as to whether LLMs can accurately represent the cultural diversity of their broad user base. In this study, we look at LLMs and cultural values in particular, and examine how prompt language and cultural framing influence model responses and their alignment with human values in different countries. We do so by probing 10 LLMs with 63 items from the Hofstede Values Survey Module and World Values Survey, translated into 11 languages, and formulated as prompts with and without different explicit cultural perspectives. Our study confirms that both prompt language and cultural perspective produce variation in LLM outputs, but with an important caveat: While targeted prompting can, to a certain extent, steer LLM responses in the direction of the predominant values of the corresponding countries, it does not overcome the models’ systematic bias toward the values associated with a restricted set of countries in our dataset: the Netherlands, Germany, the United States, and Japan. All tested models, regardless of their origin, exhibit remarkably similar patterns: They produce fairly neutral responses on most topics, with selective progressive stances on issues such as social tolerance. Alignment with cultural values of human respondents is improved more with an explicit cultural perspective than with a targeted prompt language. Unexpectedly, combining both approaches is no more effective than cultural framing with an English prompt. These findings reveal that LLMs occupy an uncomfortable middle ground: They are responsive enough to changes in prompts to produce variation, but they are also too firmly anchored to specific cultural defaults to adequately represent cultural diversity.

PurposeThis study investigates the relationship between human values and saving behavior, focusing on both personal and cultural values.Design/methodology/approachThe research utilizes data from the seventh wave of the World Values Survey (2017–2020) covering 67,278 respondents across 48 countries and the Hofstede Insights (2024). The study employs principal component analysis to validate the measurement of personal values and multilevel logit regression to explore the associations between personal (individual level) and cultural (country level) values and saving behavior.FindingsThe findings, grounded in the functional theory of values, indicate that individuals with personal values oriented toward individual goals and survival needs are more likely to save money, whereas those with values centered on social orientation and thriving needs are less inclined to save. On a cultural level, individualistic societies tend to save more, while countries with high levels of uncertainty avoidance are associated with lower saving behavior.Practical implicationsThis study provides further evidence that human values are important components of household savings behavior. Policymakers and stakeholders interested in fostering saving behavior should be aware of the role played by personal and cultural values when designing impactful policies and interventions. This process might involve encouraging survival traits and reducing economic uncertainty.Originality/valueThis study provides a comprehensive analysis of how personal and cultural values shape saving behavior across different societies. It contributes to the literature by highlighting the interplay between individual and societal factors in financial decision-making.

Human values and perceptions of water in arid landscapes

It is evident that all most all the Tamil literature itself consists a Philosophical back ground in this respect the concept of personality is one of the personality topics in Tamil literature. It is evident that the literature of the Chanka period not only reveals the social structure of the Tamil community but al so reflects the moral behavior, attitudes and the cultural values as well. Since the modern world is not given adequate attention to the human values this paper strives to pose a gentle reminder to the mankind. That the modern technology and globalization should not paved a way to tarnish the moral values and attitudes of the humanity and should pay more attention to human moral values.