From Values to Trust: Poland's Cultural Change

Fundacja Dobre Państwo • December 14, 2025 • 🇵🇱 Polski

Introduction

This article analyzes Ronald Inglehart's theory of cultural change, which explains the transformation of the West after World War II. It focuses on the shift from materialist values (economic security) to postmaterialist values (self-actualization, freedom). This change, driven by prosperity, redefines politics and society. We juxtapose this concept with other modernization theories and demonstrate its impact on a key social resource—trust—while also analyzing the specifics of the Polish experience.

Inglehart: The Mechanism of Value Change

Ronald Inglehart's theory is based on the scarcity hypothesis: an individual's values are shaped in response to the conditions experienced during their formative years. Generations raised in poverty and insecurity value materialist ideals, such as economic and physical security. Conversely, generations growing up in post-war prosperity, where survival is taken for granted, shift their priorities toward postmaterialist values. They cherish personal freedom, self-actualization, quality of life, and environmental protection.

This change is intergenerational, not transient. It impacts the entire public sphere: altering political agendas, creating new cleavages, and promoting grassroots forms of civic engagement.

Postmaterialism: Political and Social Transformations

Inglehart's theory psychologizes Lipset's earlier concept, which posited a simple correlation between wealth and democracy. Inglehart demonstrated that value change is the crucial mechanism. In turn, Samuel Huntington warned that rapid modernization and rising aspirations could destabilize the political system if institutions are unable to absorb them. Contemporary successors to Inglehart's ideas, Pippa Norris and Christian Welzel, point to emancipative values as the core of postmaterialism. Significantly, they argue that the rise of these values triggers a defensive reaction—a conservative backlash—which explains waves of populism and political polarization.

Trust: A Key Dimension of Cultural Change

Value change is inextricably linked to social trust. We distinguish between particularized trust (towards 'one's own group') and generalized trust (towards strangers), both crucial for modern economies and democracies. Its level is measured using surveys and behavioral indicators. Inglehart's theory suggests that postmaterialist values foster generalized trust by promoting openness. Poland, with its legacy of the Polish People's Republic (PRL) and the shock of transformation, exemplifies the slow rebuilding of this capital. Differences in trust levels between countries stem from institutional quality, inequality, and political culture. Trust can be built through an impartial state, combating corruption, and civic education.

Conclusion

The shift from materialist to postmaterialist values is a fundamental, yet not unidirectional, process. As the evolution of thought from Inglehart to Norris and Welzel has shown, it generates both emancipatory aspirations and conservative resistance. A key element of this transformation is generalized trust—social capital essential for the functioning of modern democracies. In a polarized world, is its construction possible? Ultimately, it depends on the quality of institutions and political culture whether we choose the path of building bridges or remain within the fortress of particular interests.

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Frequently Asked Questions

What is Ronald Inglehart's theory of cultural change and what are its main assumptions?

Inglehart's theory describes a shift in values from materialistic (security, survival) to postmaterialistic (freedom, self-fulfillment), resulting from prosperity and a sense of security during the formative years. This is an intergenerational transformation with deep structural roots.

How does the "scarcity hypothesis" explain the formation of values in society?

The scarcity hypothesis posits that an individual's values are an echo of the material conditions and sense of security of their youth. Poverty fosters materialistic values, while prosperity and stability shift symbolic energy toward postmaterialism.

What are the consequences of the shift in values from materialism to post-materialism for political life?

The shift in values changes the political agenda (e.g. ecology, human rights), redefines the axes of dispute (from class to culture) and evolves forms of engagement (from traditional party loyalty to social movements).

How important is interpersonal trust for modern societies and how is it measured?

Interpersonal trust, especially generalized trust, is crucial for cooperation in large, impersonal structures. It is measured through surveys (e.g., asking about trust in "most people"), behavioral experiments, and indicators such as volunteering or blood donations.

How does Poland provide a unique case for analyzing cultural change and trust?

Poland combines the experiences of real socialism, where particularistic trust and a culture of "scheming" dominated, with the violent transformation of capitalism. It is a fascinating laboratory where post-materialist aspirations collided with the realities of a scarcity economy and political oppression.

What are the main criticisms and extensions of Inglehart's theory in the context of other sociologists?

Lipset sees modernization in an optimistic tone, Huntington warns of institutional instability in the face of rapid modernization, and Norris and Welzel add the concept of "cultural backlash" and emancipation, showing that change is not linear but dialectical.