Value (personal and cultural) in the context of "Self-expression values"

Learning is the process of acquiring new understanding, knowledge, behaviors, skills, values, attitudes, and preferences. The ability to learn is possessed by humans, non-human animals, and some machines; there is also evidence for some kind of learning in certain plants. Some learning is immediate, induced by a single event (e.g. being burned by a hot stove), but much skill and knowledge accumulate from repeated experiences. The changes induced by learning often last a lifetime, and it is hard to distinguish learned material that seems to be "lost" from that which cannot be retrieved.

Human learning starts at birth (it might even start before) and continues until death as a consequence of ongoing interactions between people and their environment. The nature and processes involved in learning are studied in many established fields (including educational psychology, neuropsychology, experimental psychology, cognitive sciences, and pedagogy), as well as emerging fields of knowledge (e.g. with a shared interest in the topic of learning from safety events such as incidents/accidents, or in collaborative learning health systems). Research in such fields has led to the identification of various sorts of learning. For example, learning may occur as a result of habituation, or classical conditioning, operant conditioning or as a result of more complex activities such as play, seen only in relatively intelligent animals. Learning may occur consciously or without conscious awareness. Learning that an aversive event cannot be avoided or escaped may result in a condition called learned helplessness. There is evidence for human behavioral learning prenatally, in which habituation has been observed as early as 32 weeks into gestation, indicating that the central nervous system is sufficiently developed and primed for learning and memory to occur very early on in development.

A national myth is an inspiring narrative or anecdote about a nation's past. Such myths often serve as important national symbols and affirm a set of national values. A myth is entirely fictitious but it is often mixed with aspects of historic reality to form a mythos, which itself has been described as "a pattern of beliefs expressing often symbolically the characteristic or prevalent attitudes in a group or culture". Myths, or mythoi, thereby operate in a specific social and historical setting that help structure national imagination and identity. A national myth may take the form of a national epic, or it may be incorporated into a civil religion. Mythos derives from μῦθος, Greek for "myth".

A national myth is a narrative which has been elevated to a serious symbolic and esteemed level so as to be true to the nation. The national folklore of many nations includes a founding myth, which may involve a struggle against colonialism or a war of independence or unification. In many cases, the meaning of the national myth is disputed among different parts of the population. In some places, the national myth may be spiritual and refer to stories of the nation's founding by a God, several gods, leaders favored by gods, or other supernatural beings.

Islamic banking, Islamic finance (Arabic: مصرفية إسلامية masrifiyya 'islamia), or Sharia-compliant finance is banking or financing activity that complies with Sharia (Islamic law) and its practical application through the development of Islamic economics. Some of the modes of Islamic finance include mudarabah (profit-sharing and loss-bearing), wadiah (safekeeping), musharaka (joint venture), murabahah (cost-plus), and ijarah (leasing).

Sharia prohibits riba, or usury, generally defined as interest paid on all loans of money (although some Muslims dispute whether there is a consensus that interest is equivalent to riba). Investment in businesses that provide goods or services considered contrary to Islamic principles (e.g. pork or alcohol) is also haram ("sinful and prohibited").

Prejudice can be an affective feeling towards a person based on their perceived social group membership. The word is often used to refer to a preconceived (usually unfavourable) evaluation or classification of another person based on that person's perceived personal characteristics, such as sex, gender, gender identity, beliefs, values, social class, friendship, age, disability, religion, sexuality, race, ethnicity, language, nationality, culture, complexion, beauty, height, body weight, occupation, wealth, education, criminality, sport-team affiliation, music tastes or other perceived characteristics.

The word "prejudice" can also refer to unfounded or pigeonholed beliefs and it may apply to "any unreasonable attitude that is unusually resistant to rational influence". Gordon Allport defined prejudice as a "feeling, favorable or unfavorable, toward a person or thing, prior to, or not based on, actual experience". Auestad (2015) defines prejudice as characterized by "symbolic transfer", transfer of a value-laden meaning content onto a socially-formed category and then on to individuals who are taken to belong to that category, resistance to change, and overgeneralization.

Military sociology is a subfield within sociology. It corresponds closely to C. Wright Mills's summons to connect the individual world to broader social structures. Military sociology aims toward the systematic study of the military as a social group rather than as a military organization. This highly specialized sub-discipline examines issues related to service personnel as a distinct group with coerced collective action based on shared interests linked to survival in vocation and combat, with purposes and values that are more defined and narrow than within civil society. Military sociology also concerns civil-military relations and interactions between other groups or governmental agencies.

An ideal is a principle or value that one actively pursues as a goal, usually in the context of ethics, and one's prioritization of ideals can serve to indicate the extent of one's dedication to each. The belief in ideals is called ethical idealism, and the history of ethical idealism includes a variety of philosophers.

In some theories of applied ethics, such as that of Rushworth Kidder, there is importance given to such orders as a way to resolve disputes. In law, for instance, a judge is sometimes called on to resolve the balance between the ideal of truth, which would advise hearing out all evidence, and the ideal of fairness. Given the complexity of putting ideals into practice, and resolving conflicts between them, it is not uncommon to see them reduced to dogma. One way to avoid this, according to Bernard Crick, is to have ideals that themselves are descriptive of a process, rather than an outcome. His political virtues try to raise the practical habits useful in resolving disputes into ideals of their own. A virtue, in general, is an ideal that one can make a habit.

Cultural pluralism is a term used when smaller groups within a larger society maintain their unique cultural identities, whereby their values and practices are accepted by the dominant culture, provided such are consistent with the laws and values of the wider society. As a sociological term, the definition and description of cultural pluralism has evolved. It has been described as not only a fact but a societal goal.

Culture consists of both material culture and non-material culture. Thoughts or ideas that make up a culture are called the non-material culture. In contrast to material culture, non-material culture does not include any physical objects or artifacts. Examples of non-material culture include any ideals, ideas, beliefs, values, norms that may help shape society.