Ucwaningo lokuziphatha ku-ethology lwenziwa ngesisekelo sendlela yesakhiwo-ashukumisayo. Izigaba ezibaluleke kakhulu ze-ethology yilezi:
- morphology of behaviour - incazelo kanye nokuhlaziywa izici zokuziphatha (isimo nokunyakaza);
- ukuhlaziya ukusebenza - ukuhlaziywa kwezici zangaphandle nezangaphakathi zokuziphatha;
- izifundo zokuqhathanisa - ukuhlaziywa kofuzo kokuziphendukela kwemvelo kokuziphatha [Deryagina, Butovskaya, 1992, p. 6].
Ngaphakathi kohlaka lwendlela yezinhlelo, ukuziphatha kuchazwa njengohlelo lwezingxenye ezihlobene olunikeza impendulo edidiyelwe ephelele yomzimba lapho usebenzisana nemvelo; kuyinqubo eyenzeka esikhathini esithile [Deryagina, Butovskaya 1992, p.7]. Izingxenye zohlelo ziyizinto «zangaphandle» motor reactions zomzimba ezenzeka ekuphenduleni ushintsho endaweni ezungezile. Inhloso yocwaningo lwe-ethological kokubili izinhlobo zokuziphatha ezingokwemvelo kanye nalezo ezihlotshaniswa nezinqubo zokufunda zesikhathi eside (amasiko omphakathi, umsebenzi wamathuluzi, izindlela zokuxhumana ezingezona ezesiko).
Ukuhlaziywa kwesimanje kokuziphatha kusekelwe ezimisweni ezilandelayo: 1) ukubusa kwabaholi; 2) i-dynamism; 3) ukubalwa kwezibalo; 4) indlela ehlelekile, kucatshangelwa ukuthi izinhlobo zokuziphatha zixhumene eduze.
Ukuziphatha kuhlelwe ngokwezigaba (Tinbergen, 1942). Ngakho-ke, ohlelweni lokuziphatha, amazinga ahlukene okuhlanganiswa ahlukaniswa:
- motor izenzo eziyisisekelo;
- ukuma nokunyakaza;
- ukulandelana kokuma nokunyakaza okuhlobene;
- ama-ensembles amelwe yizinkimbinkimbi zamaketanga esenzo;
- imikhakha esebenzayo iyinhlanganisela yama-ensembles ahlotshaniswa nohlobo oluthile lomsebenzi [Panov, 1978].
Impahla emaphakathi yesistimu yokuziphatha ukuxhumana okuhlelekile kwezingxenye zayo ukuze kuzuzwe umgomo wokugcina. Ubudlelwano buhlinzekwa ngamaketanga okushintshana phakathi kwezinto futhi bungabhekwa njengendlela ethile ye-ethological yokusebenza kwalolu hlelo [Deryagina, Butovskaya, 1992, p. ayisishiyagalolunye].
Imiqondo eyisisekelo nezindlela ze-ethology yabantu zibolekwe ku-ethology yezilwane, kodwa zishintshwa ukuze zibonise isikhundla esiyingqayizivele somuntu phakathi kwamanye amalungu ezilwane. Isici esibalulekile se-ethology, ngokungafani ne-anthropology yamasiko, ukusetshenziswa kwezindlela zokubuka okuqondile okungabambiqhaza (nakuba kusetshenziswa izindlela zokubheka ababambiqhaza). Ukubuka kuhlelwa ngendlela yokuthi lowo obhekiwe angasoli ngakho, noma angabi nalwazi ngenjongo yokubona. Inhloso yendabuko yocwaningo lwezazi ze-ethology ukuziphatha okungokwemvelo kumuntu njengohlobo oluthile. I-Ethology yomuntu inaka ngokukhethekile ukuhlaziya ukubonakaliswa kwendawo yonke kokuziphatha okungakhulumi. Isici sesibili socwaningo ukuhlaziywa kwamamodeli okuziphatha komphakathi (ubudlova, ukucabangela, ukubusa komphakathi, ukuziphatha kwabazali).
Umbuzo othakazelisayo umayelana nemingcele yokuhlukahluka komuntu ngamunye namasiko kokuziphatha. Ukubhekwa kokuziphatha nakho kungenziwa elabhorethri. Kodwa kulokhu, ngaphezu kwakho konke, sikhuluma nge-ethology esetshenzisiwe (ukusetshenziswa kwezindlela ze-ethological ku-psychiatry, ku-psychotherapy, noma ukuhlolwa kokuhlolwa kwe-hypothesis ethile). [Samokhvalov et al., 1990; Cashdan, 1998; Grummer et al, 1998].
Uma ekuqaleni i-ethology yomuntu ibigxile emibuzweni yokuthi izenzo nezenzo zomuntu zihlelwa kanjani futhi kangakanani, okuholele ekuphikisweni kokuzivumelanisa ne-phylogenetic ezinqubweni zokufunda komuntu ngamunye, manje kubhekwe ukufundwa kwamaphethini okuziphatha emasikweni ahlukene (kanye subcultures), ukuhlaziywa kwezinqubo zokwakheka kokuziphatha enqubweni yokuthuthuka komuntu ngamunye. Ngakho-ke, kulesi sigaba samanje, le sayensi ayifundi kuphela ukuziphatha okunomsuka we-phylogenetic, kodwa futhi icabangela ukuthi ukuziphatha kwendawo yonke kungaguqulwa kanjani ngaphakathi kwesiko. Lesi simo sakamuva sibe nesandla ekuthuthukisweni kokubambisana okuseduze phakathi kwezazi zenkolo nezazi-mlando zobuciko, abadwebi bezakhiwo, izazi-mlando, izazi zezokuhlalisana kwabantu kanye nezazi zokusebenza kwengqondo. Njengomphumela wokubambisana okunjalo, kuye kwaboniswa ukuthi idatha eyingqayizivele ye-ethological ingatholakala ngokuhlaziywa okuphelele kwezinto zomlando: ama-Chronicles, ama-epics, amarekhodi, izincwadi, ukushicilela, ukudweba, izakhiwo, nezinye izinto zobuciko [Eibl-Eibesfeldt, 1989 ; Dunbar et al, 1; Dunbar and Spoors 1995].
Amazinga obunzima bomphakathi
Ku-ethology yesimanje, kubhekwa njengokusobala ukuthi ukuziphatha komuntu ngamunye ezilwaneni zomphakathi kanye nabantu kuncike kakhulu esimweni senhlalo (Hinde, 1990). Ithonya lezenhlalo liyinkimbinkimbi. Ngakho-ke, u-R. Hinde [Hinde, 1987] uhlongoze ukuhlukanisa amazinga amaningana obunzima bomphakathi. Ngaphezu komuntu ngamunye, izinga lokuxhumana komphakathi, ubudlelwano, izinga leqembu kanye nezinga lomphakathi liyahlukaniswa. Wonke amazinga anethonya elifanayo komunye nomunye futhi athuthuke ngaphansi kwethonya eliqhubekayo lendawo ebonakalayo namasiko. Kufanele kuqondwe ngokucacile ukuthi amaphethini okusebenza kokuziphatha ezingeni lezenhlalakahle eliyinkimbinkimbi alikwazi ukuncishiswa kwisamba sokubonakaliswa kokuziphatha ezingeni eliphansi lenhlangano [Hinde, 1987]. Kudingeka umqondo owengeziwe ohlukile ukuze uchaze isenzakalo sokuziphatha ezingeni ngalinye. Ngakho-ke, ukusebenzelana okunonya phakathi kwezelamani kuhlaziywa ngokwezisusa ezisheshayo eziyisisekelo zalokhu kuziphatha, kuyilapho isimo esinolaka sobudlelwane phakathi kwezelamani singabukwa ngokombono womqondo othi «ukuncintisana kwezelamani».
Ukuziphatha komuntu ohlakeni lwale ndlela kubhekwa njengomphumela wokusebenzelana kwakhe namanye amalungu eqembu. Kucatshangwa ukuthi umuntu ngamunye osebenzisanayo unemibono ethile mayelana nokuziphatha okungenzeka kozakwethu kulesi simo. Umuntu uthola izethulo ezidingekayo ngesisekelo sokuhlangenwe nakho kwangaphambilini kokuxhumana nabanye abameleli bezinhlobo zayo. Othintana nabo abantu ababili abangabazi, abanobutha ngokusobala ngokwemvelo, bavame ukukhawulelwa ochungechungeni lwemiboniso kuphela. Ukuxhumana okunjalo kwanele ukuthi omunye wozakwethu avume ukunqotshwa futhi abonise ukuzithoba. Uma abantu abathile behlanganyele izikhathi eziningi, khona-ke ubudlelwano obuthile buvela phakathi kwabo, olwenziwa ngokumelene nesizinda esijwayelekile sokuxhumana nabantu. Imvelo yenhlalo yabantu nezilwane iwuhlobo lwegobolondo elizungeza abantu ngabanye futhi liguqule umthelela wendawo ebonakalayo kubo. Ukuhlalisana ezilwaneni kungabonakala njengokujwayela indawo yonke endaweni. Uma inhlangano yezenhlalakahle iyinkimbinkimbi futhi ivumelana nezimo, indima enkulu eyidlalayo ekuvikeleni abantu bohlobo oluthile. I-plasticity yenhlangano yezenhlalakahle ingase isebenze njengento eyisisekelo yokujwayela okhokho bethu abavamile abanezimfene kanye ne-bonobos, okuhlinzekela izimfuneko zokuqala ze-hominization [Butovskaya and Fainberg, 1993].
Inkinga ebaluleke kakhulu ye-ethology yesimanje ukufuna izizathu zokuthi kungani izinhlelo zezenhlalakahle zezilwane nabantu zihlala zihlelekile, futhi ngokuvamile zihambisana nesimiso se-hierarchical. Indima yangempela yomqondo wokubusa ekuqondeni ingqikithi yokuxhumana komphakathi emphakathini kuxoxwa ngayo njalo [Bernstein, 1981]. Amanethiwekhi obudlelwano phakathi kwabantu ngabanye achazwa ezilwaneni nakubantu mayelana nokuhlobana nokuzalanisa, izinhlelo zokubusa, kanye nokukhetha komuntu ngamunye. Zingase zidlulelane (isibonelo, isikhundla, ubuhlobo, ubuhlobo bokuzala), kodwa zingase zibe khona ngokuzimele zodwa (ngokwesibonelo, amanethiwekhi obudlelwano bentsha emndenini nasesikoleni nontanga emphakathini wanamuhla).
Yiqiniso, ukufana okuqondile kufanele kusetshenziswe ngokuqapha ekuhlaziyeni okuqhathanisayo kokuziphatha kwezilwane nabantu, ngoba wonke amazinga obunzima bomphakathi athonya omunye nomunye. Izinhlobo eziningi zomsebenzi womuntu ziqondile futhi zingokomfanekiso ngokwemvelo, ezingaqondwa kuphela ngokuba nolwazi lwesipiliyoni senhlalo somuntu othile kanye nezici zesakhiwo somphakathi namasiko [Eibl-Eibesfeldt, 1989]. inhlangano yezenhlalakahle ukuhlanganiswa kwezindlela zokuhlola nokuchaza ukuziphatha kwezinkawu, okuhlanganisa nabantu, okwenza kube nokwenzeka ukuhlola ngokunembile imingcele eyisisekelo yokufana nomahluko. Uhlelo luka-R. Hind luvumela ukuqeda ukungezwani okuyinhloko phakathi kwabameleli besayensi yezinto eziphilayo nezenhlalo mayelana namathuba okuhlaziya okuqhathanisayo kokuziphatha komuntu nezilwane kanye nokubikezela ukuthi yimaphi amazinga enhlangano umuntu angabheka ukufana kwangempela.