Universal Human Values and the Pursuit of Well-being in Contemporary Society

Introduction

The quest for human well-being has been a timeless pursuit, deeply rooted in philosophical, religious and cultural traditions across the world. Universal values such as love, truthfulness, compassion, justice, fairness, freedom, unity, tolerance, responsibility, dignity and respect for life are guiding principles for personal fulfilment and social harmony. Hanel et al. (2018) found that while value preferences vary across cultures, many core human values like kindness and fairness are widely shared, supporting the idea of a common moral foundation. While these values have often been labelled ‘universal’ and remain central, their meanings and application often vary across contexts, have always been shaped by the cultural, historical and social contexts, raising critical questions about their universality and relevance. Human beings are one when they are right and are many when they are wrong (Nagraj, 1999). Across cultures, the language of values has long served as a moral anchor (Radhakrishnan, 1927). The 1948 Universal Declaration of Human Rights aimed to affirm values like dignity, equality and freedom as universally human (United Nations, 1948). However, this moral consensus often clashes with cultural pluralism, with critics arguing that universalism can mask dominant worldviews (Appiah, 2006; Said, 1978). In contemporary social sciences, scholars have sought to identify shared moral patterns across cultures. Rajat Sharma (2021) introduced a new holistic values scale, derived from over 700 Indian respondents, which affirms that Indian dimensions like spiritual equanimity and community service significantly shape moral orientations. Schwartz’s value model, tested in over 80 countries, shows recurring themes like benevolence, fairness and respect, though interpreted differently (Schwartz et al., 2012). Similarly, the World Values Survey indicates that societal development shifts values from survival needs to self-expression and tolerance (Inglehart & Welzel, 2005).

The link between UHV and well-being is vital in understanding how shared moral principles contribute to personal and collective flourishing. Values like compassion, fairness and truth support psychological resilience and social harmony across cultures (Diener et al., 1999; Ryff & Singer, 2008; Schwartz, 1992). This study highlights how UHVs, though broadly shared, take diverse forms shaped by Bihar’s cultural and social realities. Their influence on personal and communal well-being underscores the need to view ethics as lived practice, not just theoretical ideals (Haidt, 2006; Kasser, 2002; Srivastava, 2022).

Review of Literature

The intersection of UHV and well-being has garnered increasing scholarly interest across disciplines such as sociology, psychology, moral philosophy, development studies and reviewed literatures are part of a scientific and qualitative database.

Theoretical Framework

This study adopts a sociocultural and decolonial framework to explore UHV as lived experiences shaped by local contexts in Bihar, India. The framework of Leela Dube, Shiv Visvanathan and Vandana Shiva emphasizes the role of cultural memory, community practices and indigenous ethics in shaping compassion, justice and dignity through Table 1. It also integrates Schwartz’s cross-cultural model to understand how UHVs gain diverse meanings. R. B. Perry’s general theory of value supports analysing values as human responses to needs and purposes, while Emmanuel Levinas emphasizes ethical responsibility towards others as foundational to value. The inclusion of Karl Popper’s critical rationalism encourages methodological openness, allowing assumptions about UHV to remain contestable and empirically examined. This approach situates UHV at the intersection of tradition, modernity and everyday well-being.

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Table 1.

Themes/Key Insights Identified.

Theme	Key Insight
Cultural specificity of universal values	Universal values exist, but local societies interpret and prioritize them differently.
Indian value systems	Emphasize spirituality, dharma and community ethics, often missing in Western models.
Sociocultural dynamics in Bihar	Caste and marginalization shape how values are enacted in everyday life.
Need for indigenous frameworks	Scholars advocate moving beyond Eurocentric models to contextualized theories.
Leadership and value practice	Indian leadership models (Chakraborty et al., 2023) integrate ethical governance and traditional values.

Methodology

This study employed a qualitative, multi-method design to explore how UHVs are interpreted and enacted within the sociocultural landscape of Bihar, India. Schwandt (2014) provides a comprehensive reference for qualitative research, offering clear definitions, methodological guidance and conceptual clarity for key terms and approaches in the field. Orb et al. (2001) discuss the ethical principles in qualitative research, emphasizing respect, consent, confidentiality and the researcher–participant relationship. Grounded in an interpretive-critical framework, the research emphasizes context, lived experience and meaning-making over abstract theorization (Denzin & Lincoln, 2018). The objectives for this study are (a) to explore how UHVs are understood and practised within diverse cultural and spiritual communities, (b) to study how institutions and daily practices influence the expression of UHV and their impact on well-being in Bihar. Creswell and Poth (2018) outline five major qualitative research approaches, that is, narrative, phenomenology, grounded theory, ethnography and case study providing a comprehensive guide to design, philosophical assumptions and data interpretation. Denzin (2012) redefines triangulation as a critical and interpretive practice rather than a mere validation tool, emphasizing reflexivity, methodological pluralism and the pursuit of social justice in mixed methods research.

Purposive sampling was used to ensure the inclusion of participants with meaningful engagement in moral, spiritual or community life. Respondent selection was guided by the principle of maximum variation (Patton, 2015), ensuring diversity across age, gender, caste, occupation, geography and education level. Fieldwork data collection was conducted gradually from January 2024 to June 2025 during holidays or weekly off days allowing for relationship-building, contextual sensitivity and sustained engagement. Gill et al. (2008) review qualitative data collection methods, highlighting interviews and focus groups as effective tools for eliciting rich, contextually grounded insights from participants.

Research included six focused group discussions (FGDs) with participants in Hindi language with local dialects, encouraging natural expression and collective reflection, each with 6–10 participants for approximately 60–90 minutes, involving youth and students (urban/semi-urban), rural farmers, homemakers, teachers, NGO workers and local leaders. Thematic prompts were used to explore concepts such as dignity, justice, compassion and responsibility across generations. FGDs are a qualitative method used to explore participants’ perceptions, beliefs and attitudes through group interaction (Krueger & Casey, 2015).

This was followed by 20 in-depth interviews from 72 respondents, including educators, spiritual mentors, grassroots activists, community organizers, self-employed individuals and individuals from underrepresented or marginalized social groups, particularly rural women, whose ethical reflections are often absent from formal discourse. Semi-structured interviews were carried out at a relaxed pace (1–2 per day) over 3–4 months; these interviews lasted 45–75 minutes each. Guest et al. (2006) examine sample size in qualitative research, suggesting that thematic saturation typically occurs around 12 interviews, though context and study goals can influence this threshold. The conversational format allowed themes to emerge organically. Most interviews were held in participants’ homes or community spaces, fostering comfort and openness. Semi-structured interviews combine predetermined questions with the flexibility to explore emerging topics, allowing for depth and comparability (Gill et al., 2008).

Case study of eight selected cases from community institutions like schools, local NGOs (Jeevika) and religious/spiritual associations/centres providing contextual insights into how values are practised and transmitted in everyday life (Yin, 2018). Case data include field notes, rhymes, site/stage performance observations and informal interviews with respondents and beneficiaries through participatory observation and narrative documentation of institutional contexts.

Rowley (2012) outlines guidelines for conducting qualitative study, design and analysis skills. Collected and organized data were analysed and transcribed manually using iterative reading, memo-writing, coding, contextual reading and thematic grouping. Interview transcripts were analysed with close attention to meaning-making and contextual nuance, consistent with established qualitative interview interpretation practices (Kvale, 2007; Kvale & Brinkmann, 2009). Thematic analysis followed independent open-coding by researchers, with code-book refinement and double-coding of a subset of transcripts to strengthen consistency and reduce interpretive bias (Campbell et al., 2013; Halpin, 2024). In FGDs across Bihar, interactional cues such as agreement, storytelling and collective meaning-making were also coded as data, reflecting established guidance on analysing group interaction patterns (Hermann et al., 2024). The study finds that by using specific commands, artificial intelligence can clean qualitative interview transcriptions in seconds with a word-error rate of <1% and near 0% syntactic-error rate, making it a viable efficiency aid for qualitative research (Taylor, 2024). This combined approach enhanced the credibility, transferability and sociocultural contextual grounding of the emerging themes and allowed for emergent insights while remaining close to participants’ lived realities. Reflective journaling and periodic peer feedback supported interpretation and reflexivity, while avoiding over-reliance on technical coding software.

Analysis and Findings

Braun and Clarke (2006) present thematic analysis as a flexible yet rigorous method for identifying, analysing and reporting patterns of meaning (themes) in qualitative data, emphasizing its accessibility across epistemological positions. Nazirova and Borbala (2024) review how values influence attitudes and behaviour, highlighting the key role of context and situational factors. The frequently used verbatim in the data suggest that collective cooperation, dignity, solidarity, mutual respect and social harmony continue to be strongly embedded in Bihar’s cultural practices, even as modernization reshapes everyday life. Festivals like Chhath are increasingly gaining universal appeal rather than remaining parochial, further reinforcing these shared values across broader social boundaries.

FGD participant on collective cooperation and social harmony: Chhath ke samay toh sab ek ho jaate hain. Kaun jat, chhot-bur hai, ye sab bhool jaate hain. Ghat saaf karna ho ya saman uthana, sab milke karte hain [Everyone becomes one during the Chhath festival. People forget differences, whether cleaning the banks or carrying offerings, we do it together]. Such experiences reinforce UHVs like unity, responsibility and respect through everyday participation rather than abstract teaching. Chhath me mahilayein sabse zyada niyam nibhaati hain [Women observe the strictest rituals during Chhath]. Gender-based expectations remain visible in ritual participation, and both discipline and responsibility carry dignity.

College student on changing norms and youth aspirations Ab padhai-likhai se naukri ho jaaye, yahi sabka lakshya hai, par gaon ke rishte aur sanskaar ko bhi hum chhodna nahi chahte [Now education and jobs are the focus, yet we do not want to lose our relationships and values]. This highlights a dual negotiation between globalized ambition and rooted cultural continuity. Gopalakrishnan (2021) explores evolving social values in contemporary Tamil society through qualitative inquiry, highlighting shifts in family, community and moral norms amid modernization and cultural change.

Table 2 links the thematic prompts used in the FGDs to the specific research objectives, ensuring alignment between field inquiry and the study’s analytical framework.

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Table 2.

Mapping Theme Prompts to Research Objectives.

Thematic Area	Example Question (English)	Hindi/Bhojpuri Adaptation	Mapped Research Objective
Community and social harmony	What helps people live together peacefully here?	Yahan log paraspar kaise mil-julke shanti se rahte hain? Kaun-si baatein judāe rakhti hain?	Identify values promoting collective cooperation and social cohesion.
Community support	Can you recall a recent situation where people helped each other?	Haali me koi misaal hai jab gaon wale ek-dusre ki madad kiye ho?	Understand manifestations of solidarity and mutual support.
Changing norms	Have these forms of respect changed in the last decade?	Pichhle dash saal me samman dene ka tareeka badla hai? Kaise?	Explore value shifts due to socio-economic change.
Ambition and youth	Do young people here think differently about success than earlier generations?	Yuva logon ke liye safalta ka matlab ab alag ho gaya hai? Kaun-se hisse me?	Examine transformation in aspirations and individualism.
Gender and family roles	Which responsibilities are considered appropriate for men and women?	Ladka–ladki ke zimmedariyon ke baare me log kya sochte hain?	Analyse gendered value expectations within family and society.
Cultural traditions	Which traditions protect community values?	Kaun-kaun se paramparaye samaj ki khoobsurti aur achhai bachaye rakhti hain?	(tradition’s role in harmony and cooperation).
Media and migration influence	Are mobile phones or migration changing local values?	Mobile, TV, aur bahar naukri karna se sanskaar badal rahe hain? Kaise?	(external influences on value systems).
Defining a good person	What values guide everyday decisions?	Roz-marra me kaun-si baatein sahi-galat ka faisla karati hain?	Overall synthesis of moral value hierarchy.
Future value hopes	What values do you want future children to follow?	Aane wali pidi me kaun-si gun aur sanskaar dekhna chahenge?	Policy-facing implication: Identify aspirational values for intervention strategies.

Table 3 demonstrates how focused questions on festivals and social harmony are culturally grounded and systematically aligned with the research objectives.

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Table 3.

Objective Alignment with Focused Questions.

Thematic Area	Example Question (English)	Hindi/Bhojpuri Adaptation	Cultural Example Prompts	Mapped Research Objective
Festival and social harmony	How do festivals help people stay united?	Teej–tyohar logon ko ekjut kaise rakhta hai?	During Chhath, people clean ghats together and support each other even across caste lines. Does this strengthen unity?	Identify values promoting cooperation and social cohesion.
Equality and mutual care	Do festivals encourage helping behaviour?	Tyohar me log madad kaise karte hain?	For Chhath, neighbours share prasad and offer help without expectation. What does this teach?	Understand lived practices of solidarity and mutual aid.
Cultural continuity	Are traditions changing due to new lifestyles?	Nayi zindagi ke saath parampara badal rahi hai?	Families streaming Chhath arghya online during migration. How is meaning affected?	Explore value shifts due to socio-economic change and technology.
Role of women	What values do festivals express about women?	Tyohar me mahilaon ki kya bhoomika aur samman dikhai padta hai?	Chhath vrat led by women; Jitiya prayers for children’s well-being. What expectations come with these roles?	Analyse gendered value expectations.
Community identity	Which festivals reflect who we are as a community?	Kaun-se tyohar hamari pehchaan dikhate hain?	Sama-Chakeva celebrates sibling love and Mithila identity. What values does it preserve?	Preservation of cultural values embedded in celebration.
Diverse belonging	Do festivals connect different communities?	Tyohar se alag-alag samudaya kaise judte hain?	Participation in Eid, Chhath by non-Muslims/Hindus. How do festivals build inclusive values?	Inter-community harmony.
Migration and modernity	How do migrants celebrate values away from home?	Bahar rehkar tyohar manane ka anubhav kaisa hota hai?	Chhath celebrated in metros and abroad. What remains essential? What changes?	Influence of mobility on value systems.
Aspirational values	Which festival values should children preserve?	Aane wali pidhi ko tyohar se kya seekhna chahiye?	Respect, discipline, cleanliness seen in Chhath. Which values are most important to pass on?	Policy-facing implications: Sustaining beneficial cultural values.

Table 4 illustrates how universal human values (UHVs) are reflected in key Indian nationalist thought, linking foundational quotes to core value principles.

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Table 4.

UHV Embedded from Indian Nationalist Perception.

Nationalist	UHV Principle	Quote	UHV Link
Mahatma Gandhi	Truth and non-violence	‘Non-violence is the greatest force at the disposal of mankind’. (Gandhi, 1927)	Aligns with UHV ideals of non-harm, compassion and moral courage.
Bal Gangadhar Tilak	Freedom as a moral duty	‘Swaraj is my birthright and I shall have it’. (Tilak, 1916)	Connects to UHV values of dignity, self-determination and justice.
Subhas Chandra Bose	Sacrifice for collective welfare	‘Give me blood, and I shall give you freedom!’ (Bose, 1944)	Embodies courage, selflessness and unity central to UHV.
Veer Kunwar Singh	Courage and resistance	‘Even in old age, I rise to defend my land and my people’. (TFI Post, 2017)	Reflects resilience, protection of community and duty in UHV.
Maharaja Kameshwar Singh	Education as a shared human right and foundation for social harmony	‘Education is the real wealth of a nation, and it must be open to all who seek it’. (Darbhanga Online, 2020)	Embodies equitable access, collective well-being and cultural continuity at the heart of UHV.
Madan Mohan Malaviya	Education for moral and national upliftment	‘A nation is advanced in proportion as education and intelligence spread among the masses’. (Malaviya, 2023)	Links to UHV ideals of empowerment, equality and societal progress.
Rabindranath Tagore	Universalism and cultural harmony	‘The highest education is that which does not merely give us information but makes our life in harmony with all existence’. (Tagore, 1913)	Resonates with UHV focus on holistic living, interconnectedness and peace.
Sarojini Naidu	Unity in diversity	‘The sense of unity, of common life and common destiny, is the first lesson of patriotism’. (Naidu, 1912)	Reflects UHV values of harmony, inclusiveness and shared responsibility.

UHV is dynamic and continuously reinterpreted through cultural memory, social positioning and personal experience focused on six core themes emerged:

Discussion

This study explored UHVs as lived experiences in Bihar through sociocultural and de-colonial perspectives, drawing on symbolic interactionism and feminist sociology. Values were approached as negotiated and context-bound rather than fixed ideals, shaped by cultural memory, community practices and indigenous ethics, following thinkers such as Leela Dube, Shiv Visvanathan and Vandana Shiva. Findings show that UHVs are mediated by local histories, participants as parents stressed respect, duty and religious ethics, echoing Kluckhohn and Strodtbeck’s (1961) view of culturally patterned values, while younger respondents favoured autonomy and choice, reflecting Inglehart and Welzel’s (2005) ‘emancipative values’. Caste and gender shaped values significantly, with marginalized women linking dignity and freedom to lived struggles, echoing Gnana’s (2022) view that subaltern ethics grow out of resistance. Institutional case studies revealed that schools promoted civic values with mixed results, while the spiritual centre emphasized inner disciplines such as non-violence and truth, resonating with Radhakrishnan’s (1927) ethics of inward realization. Consistent with Schwartz’s (1992) theory, value types appeared cross-cultural but locally interpreted. Overall, UHV emerged as evolving moral frameworks shaped by tradition, modernity and everyday life. Kar et al. (2023) synthesize Professor S. K. Chakraborty’s work on human value-oriented management, highlighting the integration of ethical principles, social responsibility and organizational practices in fostering human-centred leadership.

Perry’s interest theory of value argues that ‘value’ is not inherent in objects but arises when something becomes the object of a subject’s interest or desire (Perry, 1954). By combining Perry’s account of how values arise with the normative force of UHV, one can argue that modern well-being depends not only on satisfying interests but also on orienting those interests towards values that promote collective flourishing, sustainability and human dignity. In other words, Perry helps us understand why we value and simultaneously, UHV helps us understand what we should value. Lijadi (2019) argues that universally accepted human values are rooted in shared human needs and historical evolution. Levinas locates the basis of ethics in responsibility towards the other, arising from real human encounters rather than abstract rules (Levinas, 1969). For a study on UHV and well-being in Bihar, this insight supports analysing how values like dignity, care and mutual respect become meaningful when people recognize and respond to the needs of others in their everyday relationships. The study’s design aligns with Popper’s (2002/1959) call for testable and challengeable knowledge claims, helping ensure transparency and protection against confirmation bias. Popper argues that research claims must remain open to being challenged by evidence (Popper, 2002/1959). Applied to this study in Bihar, it means not only assuming that UHVs always improve well-being but also examining where they might fail. This strengthens rigour by avoiding one-sided conclusions and ensuring findings reflect real community experiences.

Conclusion

This study has illuminated how UHVs are lived, shaped and redefined within Bihar’s diverse sociocultural landscape. Drawing on qualitative insights from FGDs, interviews and case studies, it reveals that values such as dignity, compassion and justice are not abstract or universal in application, but contextual, gendered and embedded in everyday practices. While traditional moral frameworks remain influential, especially among older and rural populations, new value orientations driven by education, urbanization and spiritual re-engagement are emerging, particularly among youth and marginalized voices. These findings affirm the importance of studying values as dynamic and locally negotiated, rather than fixed or imported categories.

Limitation and Future Direction

While this study provides rich, contextually grounded insights into UHVs in Bihar, several limitations warrant consideration. The geographic scope was confined to selected districts within the state, which may limit the generalizability of findings to other regions or national contexts. Although fieldwork spanned 18 months, the evolving nature of values, especially in response to shifting socio-political dynamics, suggests that long-term observation could yield further insights. As with all qualitative research, the interpretation of data is influenced by the researcher’s own sociocultural position, despite efforts to maintain reflexivity and rigour. Future research could build on this work by adopting longitudinal designs, engaging in cross-regional comparisons or employing participatory action research to further explore how values are lived, negotiated and transformed over time.