Lolu uthando lwakho futhi: sitshela ukuthi ziphi ezinye izindlela kubazali ezikhona

Iningi labazali lesimanje lihlotshaniswa nethiyori yothando. Kodwa-ke, lo mbono akuyona ukuphela kwalokhu okwakhelwe ukuchaza nokulawula ubudlelwano nomzali wezingane. Sitshela ukuthi ezinye izindlela zikhona.

Umbono wokunamathiselwe

Kepha ngenxa yeziqalo, ake sikuthole kanye nethiyori yothando. Sibhale ngakho kaningi (ngokwesibonelo, lapha nalapha), ngakho-ke manje vele ukhumbule amaphuzu avelele.

Umbhali wombono wokunamathisela uthathwa njengodokotela wezifo zezingane uJohn Bowlby. Ngesikhathi sempi, wasebenza esibhedlela saseLondon, lapho angabukela khona umphumela ekuthuthukisweni nasezenzweni kwengane, ukwahlukana nokulahleka kwabazali.

Ngemuva kwesikhashana, i-Bowlby yaqala ukusebenza nesazi sezengqondo saseCanada Mary Einworth, futhi bendawonye bakhuthaza umbono wokuthi ukunamathiselwa okuvela phakathi kukamama nengane yakhe kuyadingeka ukuze usinde.

Ukuzwela kukamama, ukunaka ingane yakhe, amandla okuqonda izidingo nezidingo zakhe futhi kwazane nabo kubhekwa njengegugu emcabangweni wothando.

Izinga eliphansi lokuzwela, ukufakwa kanye nokusekelwa okuvela kunina kunika ingane isibonakaliso sokuthi umhlaba owuzungezile awunazo, futhi yena akalufanele uthando nokunakekelwa.

Ngaphakathi kohlaka lwethiyori, izinhlobo ezine eziphambili zokunamathiselwe zabelwe: Ithembekile, ethukuthele, igweme ukwenqaba nokwenqaba-ukugwema. Uhlobo oluyinhloko lokunamathiselwa, olusungulwa phakathi kwengane nomzali, esikhathini esizayo lithinta isimo sengqondo sengane nabanye abantu, kanye nezwe kanye naye.

Umbono wothando unikeze umthelela oqinile endleleni yesimanje emzali - kunguye okufanele sibonge ngakho okuhlangene okungenamangele ukulala, ukondla ngelungelo lokugqoka nelungelo lokuthola ingane ezandleni ngangokunokwenzeka. Ukuthandwa kwencwadi yokunamathiselwa emazweni akwamanye amazwe kuthinte nokwanda kwalapho kwangaphambili lwekhefu lokuya esikhathini kanye namazinga anconyiwe ezingane zeminyaka ehlukene enkulisa.

Vele, akusebenzi lapha futhi ngaphandle kokugxekwa. Izimangalo ezinkulu zabaphikisi ukuthi ukwakheka kothando oluqinile noluthembekile kukhulu kakhulu futhi kudinga abazali bemizamo enkulu nezindleko, umphumela wokuthi kufanele banikele ngesikhathi somuntu siqu, izifiso nezifiso.

Imibono yothando eyandulela futhi yahambisana nezinye izindlela kubazali nasekuhlaziyweni kobudlelwano babazali. Manje sizokutshela ngabo (ubulungiswa ngifuna ukudliwa ngokweqile ukuthi akuyona yonke le mibono ehlobene ngqo nabazali - abanye babo bahlobana nentuthuko yezinqubo zomuntu ngamunye noma zokuqonda, kodwa futhi zithinta indlela ongasondela ngayo ekuvukenileni wezingane).

Imibono emihle yokuba ngumzali

Ukuchuma kokucwaninga kobudlelwano bezingane kanye nokwakhiwa kwezindlela ezahlukahlukene ezinhlelweni kwafika engxenyeni yokuqala yekhulu lamashumi amabili. Lokhu akusho ukuthi akekho owacabanga ngokuba ngumzali ngokujwayelekile - ngaphambi nje kokuba imibono eminingi yayisuselwa ekuhlangenwe nakho kwababhali, izidingo zenhlalo, izidingo zomphakathi kanye nezimfundiso zenkolo. Konke ukwehlukahluka kokusondela kanye nemibono yokuba ngumzali, okungasuselwa kudatha yesayensi, kubizwa ngokuthi imibono engavumelani neents.

Ngakho-ke, ngokwesibonelo, ngeNkathi Ephakathi, ingane ibibeka ingane ukulala ngako kwakuyizinto ezinotshwala noma iziphuzo ezidakayo, ngokushesha nangokuthembekile "zinqamule" ingane.

Lesi sibonelo sibonisa ukuthi indlela eya kumzali isishintshe kanjani kakhulu ngalesi sikhathi (uma unesifiso sokuba ngumzali wasendulo, khona-ke sinokuqukethwe okuhlukile ngalesi sihloko).

Enye into ekhombisa ubudlelwano nezijeziso ezingokomzimba. Ochwepheshe bezengqondo base-Australia uPeter Newcomb kanti u-Anthony Kish ngonyaka ka-2015 wanyathelisa isihloko lapho kwakunezinhlobo ezingaba ngu-10 zokusondela ezivumela ukujeziswa kwezingane. Lezi zindlela zazinsuselwa emibonweni emibili eyinhloko: iqiniso lokuthi isijeziso alinangozi, nokuthi isijeziso siyadingeka futhi siyasebenza. Abaphenyi babiza lezi zindlela "izinganekwane", ngoba zehlulekile ukuzitholela izizathu zesayensi.

Ngokuqondene nezimfundiso zenkolo, nansi isibonelo esikhanyayo sendlela yomzali kaPuritia eColonial America. Babeqiniseka ukuthi izingane ekuqaleni zimelela "okubi" nokuthi "isono", futhi ngenxa yalokho umsebenzi wababelethi 'uzosusa ububi.'

Umbono wokuthuthukiswa kwe-psychossexual of Freud

Umbhali womunye wemibono yesayensi yokuqala yentuthuko yengane kwakuwumsebenzi wezengqondo wase-Austrian ne-Psychoanalyst Sigmund Freud. Ngo-1936, wethula umbono wokuthuthuka kobuntu ngengqondo, lapho azabe khona izigaba ezinhlanu eziphambili: ngomlomo, anal, phallic, latent and genital. Njengengxenye yomqondo wayo, uFreud wacabanga ukuthi ukuthuthukiswa kwengane kwenzeka ngokulandelana okuqinile.

Isigaba ngasinye sisho ukuthi, ngokusho kwe-psychoanalyst, amandla ocansi womuntu agxile.

Ngenxa yokulimala kwezingane noma ubudlelwane obungesihle nabazali, ingane ingaqala 'ukugcwala' kusuka kusheduli yayo yentuthuko yengqondo futhi ihlelwe esigabeni esithile, okuzoholela ezinkingeni ezithile zengqondo.

Naphezu kweqiniso lokuthi phakathi kososayensi bakhona labo abesekele umbono kaFreud, ucwaningo olulandelayo bakhombisa ukungahambisani kwalo, futhi umphakathi wesayensi wenqabile ukusetshenziswa kabanzi. Kodwa-ke, umbono wentuthuko ye-psychosexual wawusewusizo: wavula iminyango ukudala nokuthuthukisa eminye imibono yesayensi ekuthuthukiseni izingane kanye nobudlelwano babazali.

I-Enviorism (theory yokuziphatha)

Imibono ye-Classical of Pariotion, kanye nomqondo wothando, ifaka leyo mbono yokuziphatha, omunye wabasunguli uJohn Watson waqala ngayo. Imibono kaWatson isuselwa emsebenzini wePavlov (uqobo, nezinja) noTordandyka. Ngokubona kwakhe, ingane ingafakwa ngokuphelele noma yikuphi ukuziphatha, ukusebenzisa amasu afanayo asetshenziswa, ngokwesibonelo, lapho izinja ziqeqesha khona.

UWatson wakunqanda ukubamba iqhaza kokuhlangenwe nakho kwangaphakathi, okuthandwa ngumuntu kanye nokuzihlola enqubweni yokwakheka kobuntu - wayekukholelwa lokho ngemali efanelekile, kodwa futhi nokuthola imizwa ethile (nje Njengenja ingafundiswa ukuvumela i-droach lapho isibani esikhanyayo).

Usosayensi wabheka ukuthuthukiswa kwezindlela ezinemibandela "ezilungile" eziya endleleni yokusebenza yokunqoba izinkinga zengqondo, ngisho nokusaba noma amahloni.

Ubuye wamelana nokubonakaliswa kobumnene obukhulu futhi anakekele ingane, ngoba wayesaba ukuthi kungaholela ekutheni "ukukhubazeka okufundwayo." Ngamafuphi, ngokungafani nabasekeli be-theory of okunamathiselwe, uWatson waqiniseka ukuthi ingane ingaphulwa "izibambo".

Ngawo-1930s, umbono weWatson wasekelwa omunye usosayensi - umsunguli wemibukiso yokuziphatha okuhle. USkinner waveza ukuthi ngosizo lwethonya langaphandle, hhayi kuphela indlela yokuziphatha, kodwa futhi nemicabango kanye nemizwa yomuntu kungalungiswa.

Isikhumba futhi saphawula nokuthi umuntu ufuna ukuphinda lokhu kuziphatha, ngenxa yalokho athola inkokhelo, futhi afune ukugwema ukuziphatha, ngenxa yalokho athola isigwebo. Ukuqiniswa kungaba ngumphakathi womabili (ngokwesibonelo, ukudumisa) kanye nezinto ezibonakalayo (uswidi noma ithoyizi elisha), okufanayo kuyasebenza ekujezisweni.

Ithiyori yokufunda komphakathi

Omunye umbono, noma kunalokho, okunye ukuqondiswa kombono wokuziphatha kwahlongozwa ngu-Albert Bandura futhi kubizwa ngokuthi umbono wokufunda komphakathi. Ngokusho kukaBandura, imibono yangaphambilini egxile kwezinye izici ngazinye zokwakhiwa kobuntu bakhe (ngokwesibonelo, endaweni yakhe kuphela nasendaweni yangaphandle), kanti empeleni kwakudingeka ukuba bakunake bonke kwinkimbinkimbi: nangaphandle imvelo, kanye nezinto zomuntu siqu, kanye nesisusa sangaphakathi somuntu uqobo.

Ngokombono wokufunda kwezenhlalo, umuntu uyakuqonda ukuthi ukuziphatha okuthile kuhle, futhi uhlobo oluthile lokuziphatha, olusekelwe hhayi kuphela kokuhlangenwe nakho kwalo, kodwa futhi nokubuka abanye.

Ingane iyalandela okwenzekayo emhlabeni okumzungezile, futhi yiziphi izindlela zokuziphatha ezamukelekayo kulo, futhi yizo - cha, zisuselwa kulokhu, zikwenza ukukhetha kwakho.

Umbono kaBandura ugcizelela ukubaluleka kwezinyathelo zabazali okuhloswe ngazo ukwakha ingane yokuziphatha okuthile, kodwa futhi nemvelo yokuthi akunakwenzeka ukuzama ukulungisa indlela yokuziphatha Ingane uma abazali bakhe bembonisa isibonelo sokuphakelayo).

Ithiyori yaseJalimane ye- "Anti-Rexilisation"

Naphezu kweqiniso lokuthi umbono wokunamathisela okunamathiselwe udume kakhulu eYurophu yesimanje, kwakungeyona ngaso sonke isikhathi. Isibonelo, ngezikhathi zeJalimane lamaNazi, abazali banamathela emcabangweni wokuthi "anti-reccurak", odokotela bakhe babenguJoanna Harer. Ngo-1934, uHabeli wabhala incwadi ethi Izemfundo Yezingane "Umama WaseJalimane namazibulo akhe", aqukethe izincomo eziningi.

U-Hamber wathi ngonyaka wokuqala wama-24 ngemuva kokuzalwa kwengane, ingane kufanele ihlukaniswe ngomama futhi ifakwe egumbini elilandelayo ukuze umama alulame ngemuva kokuzalwa kwengane, futhi ingane yavikeleka kumagciwane angaphandle. Ukuhlukaniswa okunjalo kufanele ngabe kwaqhubeka kuzo zonke izinyanga ezintathu zokuqala zokuphila kwengane - umama wavunyelwa ukuba avakashele kwimifanekiso eqinile yokudla. Ukondliwa bekufanele kuhileleke kungabi ngaphezu kwemizuzu engama-20, khona-ke umama kufanele ashiye ingane ngokushesha - ngaphandle kokuxhumana, inketho nemidlalo. Ngokusho kukaHarer, kwakudingeka ukuze wakhe umbuso kusukela esemncane.

Ngokomqondo kaHarani, izingane zazisengu- "ngokungahlazizi," futhi azikhombisi izibonakaliso ezanele zokuqwashisa nangezinye izinyanga ezinyangeni zokuqala ngemuva kokubeletha. Ngokusho kwakhe, ukukhala kwezingane kwakuyindlela nje yokwenza okuthile.

Omama banconywe ukuthi bangathathi izingane ezandleni zabo, hhayi ukuzola futhi bangazisoli ngakho ukuze bangakhuli esikhathini esizayo ku "abashisekeli abancane, kodwa abaphikelelayo."

Zonke lezi zincomo zenzelwe ukukhula ezinganeni zamalungu omphakathi anomthwalo wemfanelo futhi obalulekile - yingakho izingane zivela ngokoqobo ezinsukwini zokuqala kwadingeka zizwe iningi lomphakathi ngenxa yomuntu siqu futhi lifunde ukubeka izidingo zabo nezifiso ezingezansi zenhlalo.

Yonke imibono kanye nemibono emincane ebekwe yingxenye encane yalokho okwakhiwa ososayensi eminyakeni eyikhulu edlule emizameni yokuchaza ukuthi yini ethinta imfundo yengane.

I-Classical and Kuholela emphakathini waseNtshonalanga wanamuhla okwamanje kubhekwa imibono emibili: umbono wokunamathisela kanye nombono wokufunda komphakathi. Yikho ukuthi iningi labo lithinta lezo zixazululo ezamukelwa abazali enqubweni yokukhulisa izingane. Vele, enye futhi enye indlela inamandla abo nobuthakathaka babo, futhi ngenxa yalokho kusobala ukuthi eminye yemibono yamukelekile kakhulu, akunakwenzeka.

Mhlawumbe, indlela efanelekile kuzoba yileyo abazali abayikhethayo, ngokususelwa kumakhono abo, eziza kuqala kubo, kanye nezimpawu zengane yabo, nalapha ngemalimboleko yesayensi (nalapha, ngokuhlukile, ngifuna ukukukhumbuza ukuthi lapho Awekho amaqiniso afakazelwe ngokwesayensi azoqinisekisa inzuzo noma ukuphepha kodlame olubhekiswe ezinganeni, kepha amaqiniso afakazela ingozi awo nokulimala - lapho). Ngaphezu kwemies nezindlela zomzali, kunezitayela zabazali ezahlukahlukene - babhale ngokuningiliziwe lapha.

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