- Ku-psychology, ukuziphatha kubhekwa njengeqoqo lezimiso zangaphakathi eziqondisa izahlulelo, imizwa, kanye nokuziphatha phakathi kokuhle nokubi.
- Imibono yakudala kaFreud, uPiaget, noKohlberg ichaza intuthuko yokuziphatha kusukela ebuntwaneni, ithuthuka kusukela ekulaleleni imithetho kuya ezimisweni zobulungiswa ezingacacile.
- Izindlela zanamuhla zihlanganisa ukuqonda, imizwa, umuzwa, kanye namasiko, okubonisa ukuthi izahlulelo zokuziphatha zivela ekusebenzisaneni phakathi kwezinqubo ezizenzakalelayo kanye nezihleliwe.
- Izingxoxo zamanje zigxile ebudlelwaneni obuphakathi kokuhlukahlukana kwamasiko, isisindo semizwa kanye nokucabanga, kanye nokukhula kokuziphatha kwesimo sengqondo sezepolitiki nezenhlalo.
Usuku lonke senza izinqumo ezincane nezinkulu njalo ngesisindo esicacile sokuziphatha.Kusukela ekukhulumeni iqiniso noma ekushiyeni imininingwane, kuya ekwabelaneni ngethoyizi ebuntwaneni noma ekunqumeni izinqubomgomo zomphakathi lapho sesikhulile, ngisho noma singacabangi kakhulu ngalo, ingxenye yengqondo yethu ihlala ihlola ukuthi yini eyamukelekayo, efanele, noma enecala.
Yilapho-ke okufika khona. i-psychology yokuziphathaI-psychology yokuziphatha iyinsimu ezama ukuqonda ukuthi sihlukanisa kanjani okuhle kokubi, indlela esizijwayeza ngayo izindinganiso, ukuthi kungani sizizwa sinecala noma siziqhenya, nokuthi isiko, intuthuko yokuqonda, kanye nemizwa kwakheka kanjani umuzwa wethu wokuziphatha. Lo mbhalo ugxila kulesi sihloko, kusukela emibonweni yakudala kaFreud, uPiaget, noKohlberg kuya ezindleleni zanamuhla ezihlanganisa i-neuroscience, i-anthropology, kanye ne-social psychology.
Kuyini ukuziphatha kwengqondo?
Ezengqondo, ukuziphatha kahle kuvame ukuqondwa njengeqoqo lezimiso, imibono, kanye nezindinganiso ezisivumela ukuthi sikwazi ukuhlukanisa phakathi kwalokho esikubheka “okulungile” kanye “nokungalungile.”, eqondisa hhayi nje kuphela ukwahlulela kwethu, kodwa nokuziphatha kwethu kanye nemizwa ehambisanayo. Uma senza ngokuvumelana nalezi zimiso, sivame ukuzizwa siziqhenya futhi singaguquguquki; uma siziphula, kuvela umuzwa wecala, amahloni, noma ukuzisola.
Umqondo oyinhloko lapha yilowo wokwenza izinto zibe ngaphakathi.Ukufaka izinto ngaphakathi kusho ukusebenzisa izimiso nezindinganiso ezivela ngaphandle ekuqaleni (abazali, isikole, inkolo, imithetho, iqembu lontanga) kuze kube yilapho ziqala ukusebenza njengezwi "langaphakathi." Ngamanye amazwi, siyeka ukulandela imithetho ngenxa yokwesaba isijeziso sangaphandle futhi siqala ukwenza ngokwemigomo esevele iyingxenye yobuntu bethu.
Lo mbono ugwema ukuphatha ukuziphatha njengekhodi engaguquki nejwayelekile. futhi ivula isikhala sokukuqonda njenge- ukwakhiwa komphakathi kanye nezici zengqondo zihlala zishintsha. Lokho isiko elithile elikubheka njengokwamukelekayo ngokokuziphatha kungaba yinto ehlazisayo kwelinye, futhi abantu ngokwabo bangashintsha izindlela zabo zokuziphatha kukho konke ukuphila njengoba bekhula ngokwengqondo, bezwa izinto ezintsha, futhi bethatha izindima ezahlukene zomphakathi.
Abanye ababhali bagcizelela ukuthi ukukhuluma ngokuziphatha kahle kuhlale kukhuluma ngobuhlobo babantu nabo, nabanye, kanye nomhlaba obazungezile.Ngakho-ke, noma yimuphi umzamo wokuchaza ukuziphatha ngokungenakugwenywa uhilela izigaba zengqondo ezifana nokucabanga, imizwa, kanye nesisusa. uzwela kanye nokuziphatha okusekela umphakathi kanye nokuthatha umbono.
Imibono emikhulu yentuthuko ibheka kanjani ukuziphatha?
Izifundo zakudala mayelana nentuthuko yokuziphatha zivame ukuhlelwa ngezingxenye ezintathu eziyinhloko zokuziphatha.Ingxenye ethinta inhliziyo (imizwa yokuziphatha, njengecala namahloni), ingxenye yokuqonda (ukucabanga ngokuhle nokubi, ubulungiswa, amalungelo), kanye nengxenye yokuziphatha (izenzo eziqondile zokubambisana, ukulalela, ukweqa umthetho, njll.). Isiko ngalinye elingokwemfundiso linikeze esinye salezi zici isisindo esikhulu.
Indlela yokuhlaziya ingqondo igcizelela ngaphezu kwakho konke uhlangothi lokuziphatha oluthinta inhliziyo nolungazi.Imibono yokuthuthukiswa kokuziphatha, njengaleyo kaPiaget noKohlberg, igxila endleleni i-superego eyakheka ngayo nokuthi imizwa efana nomuzwa wecala nokuziqhenya ngokuziphatha ivela kanjani. Imibono yokuthuthukiswa kwengqondo, njengaleyo kaPiaget noKohlberg, igcizelela isakhiwo sokucabanga kokuziphatha kanye nekhono lokwenza izinqumo ezisekelwe ezimisweni. Ngakolunye uhlangothi, imibono yokufunda komphakathi kanye nokucubungula ulwazi igxila kakhulu ekuziphatheni kokuziphatha ngokwako kanye nezindlela zokuqinisa, ukwakha, kanye nokwenza izinqumo.
Naphezu komehluko, zonke lezi zindlela zihlangana ngokuthile.Ukuziphatha akuveli ngokuzumayo lapho umuntu esekhulile, futhi akusona "isipho" esingokwemvelo nesingenakuguqulwa. Sikhula kancane kancane, kusukela eminyakeni yokuqala yokuphila, engxoxweni eqhubekayo phakathi kwamakhono okuqonda, izibopho ngokomzwelo, kanye nomongo wezenhlalo.
Elinye iphuzu elivamile ukubaluleka kobudlelwano obuseduze nabantu.Ukusebenzisana nabazali, abanakekeli, othisha, kanye nontanga kusebenza njengelabhorethri lapho izingane zifunda khona imithetho, zixoxisane ngezingxabano, zizwe ubulungiswa kanye nokungabi nabulungisa, futhi kancane kancane zakhe hhayi nje lokho ezikubheka njengokulungile, kodwa futhi nalokho ezikuqonda njengokufanelekile noma okungathethelelwa. Le nqubo ixhunyaniswe... ukuthuthukiswa kobuntu ebuntwaneni kanye nemikhuba yezemfundo.
Umbono we-psychoanalytic: Freud kanye ne-superego
Ngokusho kukaSigmund Freud, izinsana nezingane ezincane azikabi ne-superego ekhule ngokugcwele.Okusho ukuthi, abanayo indlela yangaphakathi yokuvimbela ekwazi ukulawula ukuziphatha ngokusekelwe ezindinganisweni zokuziphatha. Kulesi sigaba sokuqala, isimiso senjabulo sibusa: ingane ifuna ukwanelisa izifiso zayo, ngaphandle uma abantu abadala bebeka imingcele ecacile.
Ngokuhamba kwesikhathi, futhi ikakhulukazi kusukela e-Oedipus complex edumile (kubafana) kanye ne-Electra complex (kumantombazane)Ngenxa yalokho, ingane iqala ukuzibona njengomzali wobulili obufanayo, ifunde izindinganiso nezindinganiso zayo. Yile ndlela, ngokusho kukaFreud, i-superego eyakheka ngayo: uhlobo lomahluleli wangaphakathi odala ukuziqhenya lapho ukuziphatha kuhambisana nezindinganiso zokuziphatha kanye nemizwa yecala noma ihlazo lapho kukhona ukwephulwa komthetho.
Emfundisweni yakudala kaFreud, i-superego iqiniswa ikakhulukazi ngesikhathi sesigaba sesitho sobulili sokuthuthukiswa kobulili obufanayo.Kusukela ngaleso sikhathi kuqhubeke, isebenza ngokungazi, njengobukhona "obuzibukayo" futhi buhlulele ubugovu, ngisho noma kungekho muntu obuka ngaphandle. Ukuziphatha kokuziphatha,-ke, kuyeka ukuncika kuphela ekwesabeni isijeziso futhi kuqala ukulawulwa yizingxabano zangaphakathi.
UFreud waze waze wasikisela ukuthi ukufundiswa kokuziphatha kwamantombazane, ngokwesilinganiso, ngeke kube lukhuni kangako kunakwabafana.Ngoba, ngokusho kwakhe, i-Oedipus complex yayizozixazulula ngendlela ehlukile kuzo zombili izinhlobo zobulili. Namuhla, lesi simo siyaphikiswana kakhulu, kokubili ngokombono wesayensi kanye nokugxekwa kobandlululo ngokobulili, kodwa sibonisa indlela ukuziphatha okwakucatshangwa ngayo ekuqaleni njengokuhlobene kakhulu nemizwa yomndeni kanye nobulili bobuntwana.
Ukuhlolwa kwanamuhla kwendlela yokuhlaziya ingqondo kuvuma kokubili izinzuzo kanye nokulinganiselwa kwayo.Phakathi kwezinzuzo zayo kukhona ukugcizelela okuphambili endimeni yemizwa (umuzwa wecala, amahloni, ukuziqhenya) kanye nezibopho zothando nabanakekeli ekwakhiweni kokuziphatha. Phakathi kwemikhawulo yayo kukhona ubunzima bokuhlola ngokwesayensi imibono eminingi, ukugxila ngokweqile ezingxabanweni zangaphakathi kwengqondo, kanye nokunganakwa okulinganiselwe kwezinqubo zokuqonda ezicacile zokucabanga kokuziphatha.
UPiaget kanye nokuthuthukiswa kokuziphatha ebuntwaneni
UJean Piaget, ekuqaleni owayenesithakazelo ekuthuthukisweni kwengqondo, ekugcineni waba yinkomba engenakugwenywa ku... Umbono kaPiaget wokuthuthukiswa kokuziphathaEsikhundleni sokubuza nje ukuthi “kuyini ukuziphatha?”, uPiaget wayefuna ukwazi ukuthi “izingane ziyiqonda kanjani imithetho, ubulungiswa, kanye nokwephulwa kwemithetho eminyakeni ehlukene?”. Ngemidlalo, izindaba, kanye nokubuka, wachaza ukuvela kwendlela izingane ezincane ezichaza ngayo izimiso zomphakathi.
Eminyakeni yokuqala yokuphila, uPiaget wachaza isikhathi asibiza ngokuthi "isikhathi sangaphambi kokuziphatha."Kusukela cishe eminyakeni emi-5 ubudala, izingane azibonisi sithakazelo noma inhlonipho emithethweni echazwe emphakathini; zilandela ukucabanga kwaleso sikhathi futhi zilingisa ngokushesha abantu abadala noma ontanga, ngaphandle komqondo ohlelekile wobulungiswa.
Phakathi kweminyaka engaba ngu-5 no-10, kuvela lokho uPiaget akubiza ngokuthi ukuziphatha okungafani.Kulesi sigaba, imithetho ebekwa yiziphathimandla (abazali, othisha) ibhekwa njengengcwele, engaguquki, futhi engangabazeki. Ingane ivame ukugxila emiphumeleni ebonakalayo yesenzo (isibonelo, inani lomonakalo obangelwe) kunezinhloso zomenzi. Umqondo ojwayelekile ukuthi ukuziphatha kabi "kuletha" isijeziso ngokuzenzakalelayo, cishe njengokungathi kukhona ubulungiswa obuhlala busebenza.
Kusukela eminyakeni eyi-10-11, ukuziphatha okuzimele kuqala ukukhula.Manje, izingane ziyaqaphela ukuthi imithetho iyizivumelwano ezingashintshwa ngokuvumelana phakathi kwalabo abayilandelayo. Ukugxila kancane kancane kushintsha kusukela emiphumeleni eqondile kuya ezinhlosweni. Ziqala futhi ukuqonda ukuthi isijeziso singacatshangwa ngokwemibandela yokubuyiselana nokufunda: ukwenza umuntu owenze iphutha aqonde umthelela wokuziphatha kwakhe nokulungisa umonakalo.
Ukushintsha kusuka ekuziphatheni okungafani kuya ekuziphatheni okuzimele kuhlobene kakhulu nekhono lokwamukela umbono womunye umuntu.Ngokuhlanganyela emisebenzini yeqembu, ikakhulukazi lapho bethatha izindima zobuholi noma zokubambisana, izingane zifunda ukuxoxisana, ukuhlonipha amathuba, ukulungisa imithetho, nokucabangela imibono yabanye. Lokhu kucwenga ukwahlulela kwazo kokuziphatha, okudlulela ngale kokulalela nje kuphela futhi kube nokucabanga okuguquguqukayo nokufanelekile.
UPiaget uphinde wagqamisa umthelela wezindlela zokukhulisa izingane zabazali.Isimo sobushiqela esinamandla, esigxile kuphela ekubekeni imithetho nezijeziso, singavimbela ukuthuthukiswa kokuziphatha okuzimele ngoba akukhuthazi ingxoxo mayelana nezindinganiso, izinhloso, kanye nemiphumela. Nakuba aqaphela ukuthi izingane sezivele zenza izahlulelo zokuziphatha cishe eminyakeni engu-6-7, uPiaget waphikisana ngokuthi lezi zahlulelo zicebile uma abantu abadala bekhuthaza ukuzindla hhayi nje ukulalela okungaboni.
Kohlberg: Kusukela Emithethweni Kuya Ebulungiseni Njengesimiso
ULawrence Kohlberg, umfundi kaPiaget, wabheka isiphakamiso sikaPiaget njengesinamandla, kodwa esingaphelele.Ngokusho kwakhe, intuthuko yokuziphatha ayipheli ngokushintsha phakathi kobuzwe kanye nokuzimela ebuntwaneni; iyaqhubeka nokuthuthuka phakathi nokukhula kanye nokukhula kwengqondo kanye nokwezenhlalo. Indlela kanye neminikelo ye Lawrence Kohlberg Bayisibonelo kule nsimu.
UKohlberg waphakamisa inkolelo-mbono yamazinga amathathu amakhulu okuthuthukiswa kokuziphatha.Isigaba ngasinye sinezinyathelo ezimbili, ezakha ukulandelana kwezigaba eziyisithupha. Lawa mazinga yilawa: angaphambi kwejwayelekile, avamile, kanye nangemuva kwejwayelekile. Inqubekela phambili iwuhlobo, okusho ukuthi isigaba ngasinye simelela indlela ehlukile yokucabanga ngezinkinga zokuziphatha, hhayi nje umbono noma ukukhetha okuthile.
Ezingeni langaphambi kwendabuko, okuvamile ebuntwaneni, imithetho yezenhlalo kanye nokulindela kubhekwa njengokungaphandle "komuntu siqu".Umuntu ulalela ngokuyinhloko ngenxa yokwesaba isijeziso noma ephishekela umvuzo. Ukuziphatha okuhle kuhlobene kakhulu nemiphumela eqondile kanye nokuzikhathalela okusheshayo, hhayi nezimiso ezingacacile.
Ezingeni elivamile, umuntu uqala ukuzibona enezindinganiso zeqembu kanye negunya.Okucatshangwa ukuthi kulungile yilokho okugcina ukuvunyelwa komphakathi, ukuhleleka, kanye nokusebenza kahle komphakathi. Lapha, ukwethembeka eqenjini, ukuhlonipha imithetho, kanye nokusekelwa kwezikhungo kuthola amandla. Ukuziphatha okuhle kuba, ngezinga elikhulu, ukuvumelana nalokho okulindelekile.
Ezingeni elingejwayelekile, esevele esebusheni noma ebudaleni (futhi akuwona wonke umuntu ofinyelela kuleli qophelo), umuntu uziqhelelanisa kakhulu nemithetho emisiwe. futhi ichaza izindinganiso zayo njengezimiso ezizibekela zona. Ukugxila kumalungelo abantu, ubulungiswa, ukulingana, kanye nenhlonipho yabantu bonke, ngaphezu kwemithetho ethile. Kusukela kulo mbono, imithetho nezindinganiso zingangatshazwa futhi zingalalelwa ngisho nalapho zephula izimiso zokuziphatha eziphakeme.
UKohlberg ukhulume ngezigaba ezithuthukile lapho umenzi wokuziphatha kufanele aveze khona ukulunga kanye nomusa ngamabomu.Ububele busho ukukhuthaza inhlalakahle yabanye nokugwema ukuhlupheka kwabo; ukulingana, ngakolunye uhlangothi, kubhekisela ekuqaphelweni kokulingana okuyisisekelo kwabo bonke, okudinga ikhono lokushintsha imibono (ukubona isimo ngamehlo abanye) ukuze kunqunywe ukuthi yini efanele.
Iminikelo kaKohlberg yandisa ububanzi bokuziphatha ngendlela engafani nokulalela imithetho nje kuphela.Ubonisa ukuziphatha njengenqubo eyinkimbinkimbi, lapho izici zangaphandle (izindinganiso zomphakathi, imithetho, okulindelwe yiqembu) zihlangana nezinqubo zangaphakathi zokuzindla, uzwela, kanye nokwakhiwa komqondo mayelana nobulungiswa, amalungelo, kanye nemisebenzi.
Ukuqonda, uzwela, kanye nokwakhiwa okuqhubekayo kwezimiso zokuziphatha zomuntu siqu.
KuPiaget nakuKohlberg, ukuziphatha kubonakala kusekelwe ekuthuthukiseni amakhono okuqonda.Ukucabanga okunengqondo, ukuthatha umbono, ukucaphuna, kanye nekhono lokuhlanganisa imibono eminingi konke kuyikhono elibalulekile lokuqonda. Ngaphandle kwalokhu kukhula kokuqonda, kungaba nzima ukudlulela ngale kokuziphatha okusekelwe kuphela ekujezisweni nasekulaleleni bese ufinyelela izahlulelo eziqondiswa yizimiso zomhlaba wonke.
Kodwa ubukhulu bokucabanga abusebenzi bodwa.UKohlberg kanye nababhali bakamuva baqokomisa ukubaluleka kwezinto ezifana nozwela, uzwela, umqondo wokuguqulwa kwendima (ukuzicabanga usendaweni yomunye), ukwenziwa kwabantu bonke (ukuzibuza ukuthi isimiso sisebenza kuwo wonke umuntu), kanye nomuzwa wobulungiswa. Lezi zingxenye, yize zinehlangothi elinengqondo, zigxile kakhulu emizweni kanye nokuhlangenwe nakho kobudlelwano.
Ucwaningo lwamuva nje, oluhlanganisa izifundo ze-social psychology kanye ne-neuroscience, lusikisela ukuthi izahlulelo eziningi zokuziphatha ekuqaleni ziyaqondakala futhi zithinta imizwa.Uma sibhekene nenkinga, sisabela ngentukuthelo, ukunengeka, uzwela, noma ukuvuma ngokushesha, futhi kamuva kuphela lapho sakha khona izizathu ezinengqondo zokuchaza isinqumo esesivele sisenze ngokuzenzakalelayo.
Lo mbono, okhuthazwa ababhali abafana noJonathan Haidt, awuwenzi ize imibono yasesiteji.Kodwa-ke, kuyabaphelelisa. Kubonisa ukuthi, ngisho nasemazingeni athuthukile okucabanga ngokuziphatha, siyaqhubeka nokuthembela ezimpendulweni ezisheshayo ezithinta inhliziyo, ezibunjwe umlando wethu, umongo wamasiko, kanye nezindinganiso esabelana ngazo neqembu lethu.
Ngakho-ke, ukwakhiwa kwezimiso zokuziphatha komuntu siqu kuyinqubo eqhubekayo.Kulo mongo, sifunda, sifunde, futhi siphinde silungise izinkolelo zethu ngokusekelwe ezingxoxweni zomphakathi, okuhlangenwe nakho kokungabi nabulungisa noma ubumbano, izingxabano zezombusazwe, kanye nezinguquko ebuhlotsheni bethu obuseduze kakhulu. Ukuziphatha akusabi nje "isimo" okufanele sifezwe futhi kuba uhambo oluhlala lubukezwa.
Kusukela kufilosofi kuya kwisayensi yokuziphatha yesimanje.
Ngaphambi kokuba kube khona isayensi yezengqondo zokuziphatha njengensimu yesayensi, ukuzindla ngokuziphatha kwakusezandleni zefilosofi.Abacabangi abanjengo-Aristotle babecabanga ngokuziphatha njengokuhlakulela ubuhle kanye nobuntu; uKant, naye, wagcizelela umsebenzi kanye nokusetshenziswa kwesizathu esisebenzayo ukwakha izimiso zomhlaba wonke. Ukugxila kwakuwukujwayelekile: ukuxoxa ngendlela okufanele senze ngayo, hhayi ukuchaza kakhulu indlela abantu abacabanga futhi bazizwa ngayo ngempela ezimweni zokuziphatha.
Kwakungekhulu le-19 kuphela, ngokuzalwa kwengqondo njengesayensi, lapho kwaqala khona ukuvela kwezincazelo ezengeziwe zokuziphatha kokuziphatha.Ingqondo yezinhlangano kanye nababhali abanjengoHerbert Spencer babheka ukuziphatha njengomkhiqizo wokuzivumelanisa nokufunda, bekuhlanganisa nezinqubo zokuzivumelanisa nezimo kanye nokukhetha kwemvelo, kunokuba bakuphathe njengokunengqondo nje.
UWilliam James, ngendlela yokuzihlolisisa, waxhumanisa ukuziphatha nokuhlangenwe nakho ngokomzwelo kanye nemikhuba.Okwamanje, i-anthropology yamasiko ikhombisile ukuthi imithetho yokuziphatha iyahlukahluka kakhulu phakathi kwemiphakathi, okuye kwanyakazisa umqondo wezimiso zokuziphatha ezifanayo kuzo zonke izimo futhi kwavula indlela yokuqonda ukuziphatha njengokuncike kakhulu emasikweni.
Ekuqaleni kwekhulu lama-20, i-psychoanalysis yanezela umqondo wokuthi ukuziphatha kuhilela ukufakwa ngaphakathi kwezindinganiso zabazali nezenhlalo nge-superego.Nakuba ingazange yakhe "i-psychology yokuziphatha" ehlelekile, le ndlela yayibalulekile ekuqapheleni indima yezibopho ezithinta inhliziyo kanye nokuphila okungaqondakali ekwakhiweni kwezindinganiso zokuziphatha.
Kusukela maphakathi nekhulu lama-20 kuqhubeke, kanye noPiaget noKohlberg, isayensi yezengqondo yokuziphatha yazihlanganisa njengomkhakha ohlukile....futhi waqala ukuzibandakanya kakhulu ne-psychology yentuthuko, i-psychology yezenhlalo, i-neuroscience, kanye ne-anthropology yezengqondo. Intshisekelo yashintsha kancane kancane kusukela ekucabangeni okunengqondo kuphela yaya ekuxhumaneni phakathi kwemizwelo, ukuqonda, kanye nomongo wezenhlalo.
Izingxoxo zamanje: ukuhlukahluka, isiko, imizwa, kanye nokuqonda.
Namuhla, isayensi yezengqondo yokuziphatha iyinsimu enezinto eziningi lapho amamodeli ahlukene ehlala khona futhi ehlanganyela engxoxweni.Imibono yokuqonda iyaqhubeka nokuphenya ukuthi izingane nabantu abadala bathuthukisa kanjani ukucabanga kokuziphatha okuyinkimbinkimbi ngokwengeziwe, kuyilapho imibono yokuqonda igcizelela ukubaluleka kwezinqubo ezizenzakalelayo nezemizwa.
Impikiswano eyinhloko igxile ekungezwani phakathi kokuhlukahluka kwamasiko kanye nokwehlukahlukana kwamasiko.Ngakolunye uhlangothi, izindlela zokuziphendukela kwemvelo ziphikisana ngokuthi kunezisekelo zokuziphatha ezabiwe kabanzi, njengokubaluleka okubekwa ekubambisaneni, ukuvikelwa ekulimaleni okungafanele, kanye nokubaluleka kwemikhuba ekhuthaza ubumbano lweqembu. Ngakolunye uhlangothi, imibono yezenhlalo kanye neyabantu ikhombisa ukuthi imiphakathi ehlukene igcizelela izindinganiso ezihlukile, njengodumo, ubumsulwa, ukwethembeka, noma ukuzimela, nokuthi lezi zindinganiso zihlelwe ngezindlela ezahlukahlukene kakhulu.
Elinye iphuzu lokuxoxisana ngalo ubudlelwano phakathi kwemizwa nokuqonda ekwahluleleni kokuziphatha.Amamodeli ezinqubo ezimbili asikisela ukuthi kukhona ibhalansi eguquguqukayo phakathi kwezimpendulo ezisheshayo, eziqondakala kalula, nezithinta inhliziyo kanye nezinqubo ezihamba kancane, ezihlosiwe, nezihlaziyayo. Nokho, abanye abalobi bathi, empilweni yansuku zonke, ukuqonda kulawula iningi lezinqumo zethu zokuziphatha, kanti ukucabanga kudlala indima efaneleka kakhulu kamuva.
Ngaphezu kwalokho, intshisekelo yokuziphatha okuhle kwezenhlalo ikhulile.Okusho ukuthi, ngokubambisana, ububele, uzwela, kanye nokuziphatha okungaphezu kokulalela imithetho nje kuphela. Izifundo kule ndawo zihlaziya indlela amaqembu amancane abantu aphumelele ngayo, kuyo yonke intuthuko, ukugcina izindinganiso ezisekela ukusizana, ubumbano, kanye nokwethembana, ngisho noma kunezilingo zokusizakala ngabanye.
Okokugcina, isayensi yezengqondo yokuziphatha yanamuhla ihlotshaniswa nocwaningo ngokuziphatha kwezepolitiki, ubunikazi bezenhlalo, kanye nemizwa yamaqembu.Izimo zengqondo ezisekelwe ezindabeni zezepolitiki noma zamasiko zivame ukubonwa njengezingenaphutha futhi ezibanzi, zivimbela ukuvumelana futhi zandisa ukwahlukana. Uma umbono ubhekwa njengendaba yokuziphatha, uba lukhuni kakhulu, umelana kakhulu nezimpikiswano eziphikisanayo, futhi kungenzeka kakhulu ukuthi udale izahlulelo ezimbi ngalabo abangavumelani.
Lonke lolu hambo lubonisa ukuthi ukuziphatha, kwezengqondo, manje sekubhekwa njengento eyinkimbinkimbi ekuguqukeni okuqhubekayo....lapho izimiso, imizwa, izimo, kanye nobudlelwano kuhlangana khona. Esikhundleni sethiyori eyodwa, eqinisekile, le nsimu inikeza isikhala sengxoxo phakathi kwemibono ehlukene, okusisiza ukuqonda kangcono ukuthi abantu bangempela, emiphakathini eqondile, bazama kanjani ukuphila ngokwalokho abakubheka njengokulungile, okulungile, kanye nobuntu.