Okuqukethwe
Kodwabalabantu bahlukaniswe ngobulili obubili, njalo abantwana abanengi baba nomuzwa oqinileyo wokuba ngowesilisa kumbe owesifazana. Ngesikhathi esifanayo, banalokho ku-psychology yokuthuthuka okubizwa ngokuthi ubunikazi bobulili (ubulili). Kodwa emasikweni amaningi, umehluko webhayoloji phakathi kwabesilisa nabesifazane ugcwele kakhulu uhlelo lwezinkolelo kanye nemibono engajwayelekile yokuziphatha egcwele ngokoqobo yonke imikhakha yomsebenzi womuntu. Emiphakathini eyahlukene, kukhona kokubili izinkambiso ezihlelekile nezingakahleleki zokuziphatha zabesilisa nabesifazane ezilawula ukuthi yiziphi izindima abaphoqelekile noma abanelungelo lokuzifeza, ngisho nokuthi yiziphi izici zomuntu siqu “abazibonakalisayo”. Emasikweni ahlukene, izinhlobo zokuziphatha ezifanele emphakathini, izindima kanye nezici zobuntu zingachazwa ngezindlela ezahlukene, futhi esikweni elilodwa konke lokhu kungashintsha ngokuhamba kwesikhathi - njengoba bekwenzeka eMelika eminyakeni engama-25 edlule. Kodwa kungakhathaliseki ukuthi izindima zichazwa kanjani esikhathini samanje, isiko ngalinye lilwela ukwenza umuntu omdala abe yindoda noma owesifazane enganeni yowesilisa noma wesifazane (Ubudoda nobufazi kuyiqoqo lezici ezihlukanisa owesilisa kowesifazane, ngokulandelana, kanye nobubi. okuphambene (bheka: Psychological Dictionary. M .: Pedagogy -Press, 1996; isihloko esithi «Paul») - Approx. transl.).
Ukutholwa kokuziphatha kanye nezimfanelo kwezinye isiko ezibhekwa njengezici zobulili obuthile kubizwa ngokuthi ukwakheka kocansi. Qaphela ukuthi ubunikazi bobulili kanye neqhaza lobulili akuyona into efanayo. Intombazane ingase izibheke ngokuqinile njengomuntu wesifazane kodwa ingabi nalezo zindlela zokuziphatha ezibhekwa njengabesifazane esikweni layo, noma ingakugwemi ukuziphatha okubhekwa njengokwabesilisa.
Kodwa ingabe ubunikazi bobulili kanye neqhaza lobulili kumane kuwumkhiqizo wemiyalelo yamasiko nalokho okulindelekile, noma ingabe ngokwengxenye kungumkhiqizo wokuthuthukiswa "kwemvelo"? Amathiyori ayahluka kuleli phuzu. Ake sihlole ezine zazo.
Ithiyori ye-psychoanalysis
Isazi sokusebenza kwengqondo sokuqala esazama incazelo egcwele yobunikazi bobulili kanye nendima yobulili kwakunguSigmund Freud; ingxenye ebalulekile yethiyori yakhe ye-psychoanalytic umqondo wesiteji sokuthuthuka kwengqondo (uFreud, 1933/1964). Ithiyori ye-psychoanalysis kanye nemikhawulo yayo kuxoxwa ngayo ngokuningiliziwe esahlukweni 13; lapha sizochaza kafushane imiqondo eyisisekelo yethiyori kaFreud yobunikazi bobulili kanye nokwakheka kocansi.
Ngokusho kukaFreud, izingane ziqala ukunaka izitho zangasese cishe eminyakeni emi-3; wabiza lokhu ngokuthi yisiqalo sesigaba se-phallic sokuthuthukiswa kobulili bobulili. Ikakhulukazi, bobabili ubulili sebeqala ukubona ukuthi abafana banepipi kanti amantombazane awanawo. Esigabeni esifanayo, baqala ukubonisa imizwa yobulili kumzali wobulili obuhlukile, kanye nomhawu kanye nentukuthelo kumzali wobulili obufanayo; UFreud wabiza lokhu ngokuthi i-edipal complex. Njengoba bekhula, abameleli bobubili ubulili kancane kancane baxazulula le ngxabano ngokuzibonakalisa nomzali wobulili obufanayo - ukulingisa ukuziphatha kwakhe, ukuthambekela kanye nezici zobuntu bakhe, bezama ukufana naye. Ngakho-ke, inqubo yokwakhiwa kobunikazi bobulili kanye nokuziphatha kwendima yobulili iqala ngokuthola kwengane umehluko wezitho zangasese phakathi kobulili futhi iphetha lapho ingane ihlonza umzali wobulili obufanayo (Freud, 1925/1961).
Ithiyori ye-Psychoanalytic ibilokhu iphikisana, futhi abaningi bayayichitha inselelo yayo evulekile yokuthi "i-anatomy ikusasa." Lo mbono uthatha ukuthi indima yobulili - ngisho nenkolelo-ze yayo - iyinto engenakugwenywa yendawo yonke futhi ayikwazi ukushintshwa. Okubaluleke nakakhulu, nokho, ubufakazi obunamandla abukhombisi ukuthi ukuqaphela kwengane ukuba khona kokuhlukana kobulili obufanayo noma ukuziveza nomzali wobulili obufanayo kunquma ngokuphawulekayo indima yayo yobulili (McConaghy, 1979; Maccoby & Jacklin, 1974; Kohlberg, 1966).
Ithiyori yokufunda komphakathi
Ngokungafani nethiyori ye-psychoanalytic, ithiyori yokufunda komphakathi inikeza incazelo eqondile yokwamukela indima yobulili. Igcizelela ukubaluleka kokuqiniswa nokujeziswa ingane ekutholayo, ngokulandelana, ngokuziphatha okufanele nokungafanele ocansini lwayo, kanye nendlela ingane efunda ngayo indima yayo yobulili ngokubheka abantu abadala (Bandura, 1986; Mischel, 1966). Isibonelo, izingane ziyaqaphela ukuthi ukuziphatha kwabesilisa nabesifazane abadala kuhlukile futhi bacabanga ukuthi yini ebafanele (Perry & Bussey, 1984). Ukufunda ngokuqaphela futhi kuvumela izingane ukuba zilingise futhi ngaleyo ndlela zithole ukuziphatha kwendima yobulili ngokulingisa abantu abadala bobulili obufanayo abanegunya futhi ababancomayo. Njengethiyori ye-psychoanalytic, ithiyori yokufunda komphakathi nayo inomqondo wayo wokulingisa nokuhlonza, kodwa ayisekelwe ekuxazululeni izingxabano zangaphakathi, kodwa ekufundeni ngokubheka.
Kubalulekile ukugcizelela amaphuzu amabili ngaphezulu kwethiyori yokufunda komphakathi. Okokuqala, ngokungafani nethiyori ye-psychoanalysis, ukuziphatha kwendima yobulili kuphathwa kuyo, njenganoma yikuphi okunye ukuziphatha okufundiwe; asikho isidingo sokuthumela noma yiziphi izindlela ezikhethekile zengqondo noma izinqubo ukuchaza ukuthi izingane zithola kanjani indima yocansi. Okwesibili, uma kungekho lutho olukhethekile mayelana nokuziphatha kwendima yobulili, khona-ke indima yobulili ngokwayo ayinakugwemeka futhi ayinakuguqulwa. Ingane ifunda indima yobulili ngoba ubulili buyisisekelo lapho isiko lakhe likhetha ukuthi yini ezobhekwa njengokuqinisa futhi yini njengesijeziso. Uma umbono wesiko uyancipha ugxile ocansini, kuzophinde kube nezimpawu ezimbalwa zendima yocansi ekuziphatheni kwezingane.
Incazelo yokuziphatha kwendima yobulili enikezwa ithiyori yokufunda komphakathi ithola ubufakazi obuningi. Abazali ngempela bavuza futhi bajezise ukuziphatha okufanele ngokocansi nokungafaneleki ngokocansi ngezindlela ezahlukene, futhi ngaphezu kwalokho, basebenza njengezibonelo zokuqala zokuziphatha kowesilisa nowesifazane ezinganeni. Kusukela beseyizinsana, abazali bagqokisa abafana namantombazane ngendlela ehlukene futhi babanike amathoyizi ahlukene (Rheingold & Cook, 1975). Ngenxa yokubona okwenziwa ezindlini zezingane zasenkulisa, kuvele ukuthi abazali bakhuthaza amadodakazi abo ukuthi agqoke, adanse, adlale ngonodoli futhi avele alingise, kodwa bawathethise ngokuxhaphaza izinto, ukugijima, ukugxuma nokukhuphuka ezihlahleni. Abafana bona bayaklonyeliswa ngokudlala ngama-blocks kodwa bagxekwe ngokudlala ngonodoli, becela usizo, baze basize (Fagot, 1978). Abazali bafuna ukuthi abafana bazimele futhi balindele lukhulu kubo; ngaphezu kwalokho, lapho abafana becela usizo, abaphenduli ngokushesha futhi abanaki kakhulu izici zokusebenzisana nabanye emsebenzini. Okokugcina, abafana maningi amathuba okuba bajeziswe ngamazwi nangomzimba ngabazali kunamantombazane (Maccoby & Jacklin, 1974).
Abanye bakholelwa ukuthi ngokusabela ngendlela ehlukile kubafana namantombazane, abazali bangase bangaphoqeleli imibono yabo kubo, kodwa bamane basabela ekwehlukeni kwangempela kokuziphatha kobulili obuhlukene (Maccoby, 1980). Ngokwesibonelo, ngisho nasebuntwaneni, abafana badinga ukunakwa okwengeziwe kunamantombazane, futhi abacwaningi bakholelwa ukuthi abantu besilisa kusukela bezalwa; ngokomzimba kunolaka kunabesifazane (Maccoby & Jacklin, 1974). Mhlawumbe yingakho abazali bejezisa abafana kaningi kunamantombazane.
Kuneqiniso elithile kulokhu, kodwa futhi kuyacaca ukuthi abantu abadala bakhuluma nezingane ngokulindelekile okubangela ukuthi baphathe abafana namantombazane ngendlela ehlukile. Ngokwesibonelo, lapho abazali bebuka izingane ezisanda kuzalwa ngefasitela lasesibhedlela, bayaqiniseka ukuthi bangasho ubulili bezingane. Uma becabanga ukuthi le ngane ingumfana, bayoyichaza njengesidlakela, inamandla, futhi inesici esikhulu; uma bekholelwa ukuthi olunye usana olucishe lungabonakali luyintombazane, bazothi luntekenteke, lunesici esihle, futhi “luthambile” (Luria & Rubin, 1974). Kolunye ucwaningo, abafundi basekolishi baboniswa ikhasethi yevidiyo yengane enezinyanga ezingu-9 ubudala ebonisa ukusabela okungokomzwelo okuqinile kodwa okungaqondakali kuJack eBhokisini. Lapho le ngane kucatshangwa ukuthi ingumfana, ukusabela kwakuvame ukuchazwa ngokuthi «intukuthelo» futhi lapho ingane efanayo kwakucatshangwa ukuthi intombazane, ukusabela kwakuvame ukuchazwa ngokuthi «ukwesaba» (Condry & Condry, 1976). Kolunye ucwaningo, lapho izifundo zitshelwa igama lomntwana ngokuthi «David», baphatha it gee kunalabo abatshelwa ukuthi «Lisa» (Bern, Martyna & Watson, 1976).
Obaba bakhathazeke kakhulu ngokuziphatha kwendima yobulili kunomama, ikakhulukazi maqondana namadodana. Lapho amadodana edlala ngamathoyizi “amantombazane,” obaba basabela kabi kunomama — babegxambukela emdlalweni futhi babonise ukunganeliseki. Obaba abakhathazeki kangako lapho amadodakazi abo ebamba iqhaza emidlalweni «yabesilisa», kodwa noma kunjalo abaneliseki kakhulu ngalokhu kunomama (Langlois & Downs, 1980).
Kodwa uma abazali nabanye abantu abadala bephatha izingane ngesisekelo semibono yobulili, khona-ke izingane ngokwazo "zingabantu bobulili" bangempela. Ontanga baphoqelela inkolelo-mbono yocansi kanzima kakhulu kunabazali babo. Ngempela, abazali abazama ngamabomu ukukhulisa izingane zabo ngaphandle kokubeka izinkolelo-ze ezingokwesiko zendima yobulili—ngokwesibonelo, ukukhuthaza ingane ukuba ihlanganyele emisebenzini ehlukahlukene ngaphandle kokuzibiza ngokuthi isilisa noma isifazane, noma bona ngokwabo abenza imisebenzi engeyona eyendabuko ekhaya—ngokuvamile bamane bamane bahlanganyele emisebenzini ehlukahlukene. badumale lapho bebona indlela imizamo yabo incishwa ngayo ukucindezela kontanga. Ikakhulukazi, abafana bagxeka abanye abafana uma bebabona benza imisebenzi "yamantombazane". Uma umfana edlala nonodoli, ekhala lapho ezwa ubuhlungu, noma ezwela enye ingane ecasukile, ontanga yakhe ngokushesha bazombiza ngokuthi “sisi.” Amantombazane, ngakolunye uhlangothi, awakhathazi uma amanye amantombazane edlala amathoyizi «abafana» noma abambe iqhaza emisebenzini yabesilisa (Langlois & Downs, 1980).
Nakuba ithiyori yokufunda komphakathi inhle kakhulu ekuchazeni izenzakalo ezinjalo, kukhona okunye ukuqaphela okunzima ukukuchaza ngosizo lwayo. Okokuqala, ngokwalo mbono, kukholelwa ukuthi ingane iyalamukela ithonya lemvelo: umphakathi, abazali, ontanga kanye nabezindaba "bayakwenza" nengane. Kodwa umbono onjalo wengane uyangqubuzana nokuphawulwa esikuphawulile ngenhla - ukuthi izingane ngokwazo ziyazenzela futhi ziziphoqelele zona kanye nontanga yazo inguqulo yazo eqinisiwe yemithetho yokuziphatha kobulili emphakathini, futhi lokhu bakwenza nakakhulu. ngokuphikelelayo kunabaningi abadala emhlabeni wabo.
Okwesibili, kukhona njalo okuthakazelisayo ekuthuthukiseni imibono yezingane ngemithetho yokuziphatha kobulili. Isibonelo, eminyakeni engu-4 no-9 ubudala, izingane eziningi zikholelwa ukuthi akufanele kube nemingcele ekukhethweni komsebenzi ngokusekelwe ebulilini: vumela abesifazane babe odokotela, futhi amadoda abe ama-nannies, uma efisa. Nokho, phakathi kwale minyaka, imibono yezingane iba eqinile. Ngakho, cishe u-90% wezingane ezineminyaka engu-6-7 ubudala zikholelwa ukuthi imingcele yobulili emsebenzini kufanele ibe khona (Damon, 1977).
Ingabe lokhu akukukhumbuzi lutho? Kunjalo, imibono yalezi zingane ifana kakhulu neqiniso lokuziphatha kwezingane ezisesigabeni sangaphambi kokusebenza ngokusho kukaPiaget. Yingakho isazi sokusebenza kwengqondo u-Lawrence Kohlberg asungula ithiyori yokuqonda yokuthuthukiswa kokuziphatha kwendima yobulili esekelwe ngqo kumbono kaPiaget wokuthuthukiswa kwengqondo.
Ithiyori yengqondo yentuthuko
Nakuba izingane ezineminyaka engu-2 ubudala zingakwazi ukusho ubulili bazo ezithombeni zazo, futhi zingasho ngokuvamile ubulili bamadoda nabesifazane abagqoke ngokuvamile esithombeni, azikwazi ukuhlela kahle izithombe zibe “abafana” kanye “namantombazane” noma zibikezele ukuthi yimaphi amathoyizi omunye azowakhetha. . ingane, ngokusekelwe ebulilini bayo (Thompson, 1975). Kodwa-ke, cishe eminyakeni engu-2,5, ulwazi oluthe xaxa lomqondo mayelana nobulili nobulili luqala ukuvela, futhi yilapho ithiyori yokukhula kwengqondo isiza ukuchaza ukuthi kwenzekani ngokulandelayo. Ikakhulukazi, ngokwalo mbono, ubunikazi bobulili budlala indima ebalulekile ekuziphatheni kwendima yobulili. Ngenxa yalokho, sine: "Ngingumfana (intombazane), ngakho ngifuna ukwenza lokho abafana (amantombazane)" (Kohlberg, 1966). Ngamanye amazwi, isisusa sokuziphatha ngokobulili yisona esigqugquzela ingane ukuthi iziphathe ngendlela efanele ubulili bayo, futhi ingakutholi ukuqiniswa okuvela ngaphandle. Ngakho-ke, wamukela ngokuzithandela umsebenzi wokwenza indima yobulili - kokubili yena kanye nontanga yakhe.
Ngokuhambisana nemigomo yesigaba sangaphambi kokusebenza sokuthuthukiswa kwengqondo, ukuhlonza ubulili ngokwako kukhula kancane phakathi kweminyaka emi-2 ukuya kweyi-7. Ikakhulukazi, iqiniso lokuthi izingane zangaphambi kokuhlinzwa zithembele kakhulu emibonweni ebonakalayo futhi ngenxa yalokho azikwazi ukugcina ulwazi lobunikazi bento lapho ukubonakala kwayo kushintsha kuba semqoka ekuveleni komqondo wabo wocansi. Ngakho, izingane ezineminyaka engu-3 ubudala zingakwazi ukuhlukanisa abafana emantombazaneni esithombeni, kodwa abaningi babo abakwazi ukusho ukuthi bayoba umama noma ubaba lapho sebekhulile (Thompson, 1975). Ukuqonda ukuthi ubulili bomuntu buhlala bufana naphezu kokushintsha kweminyaka nokubukeka kubizwa ngokuthi ukuqina kobulili — i-analogue eqondile yomgomo wokongiwa kobuningi ezibonelweni ezinamanzi, ipulasitiki noma oshekha.
Izazi zokusebenza kwengqondo ezibhekana nokuthuthukiswa kwengqondo ngombono wokuthola ulwazi zikholelwa ukuthi izingane zivame ukuhluleka emisebenzini yokugcinwa ngenxa nje yokuthi zingenalo ulwazi olwanele mayelana nendawo efanele. Isibonelo, izingane zabhekana nomsebenzi lapho ziguqula "isilwane sokutshala", kodwa azizange zibhekane nakho lapho ziguqula "isilwane esilwaneni". Ingane izoziba izinguquko eziphawulekayo ekubukekeni - ngakho-ke ibonise ulwazi lokulondoloza - kuphela lapho iqaphela ukuthi izici ezithile ezibalulekile zento azikashintshi.
Lokhu kulandela ukuthi ukungaguquguquki kobulili bengane kufanele futhi kuncike ekuqondeni kwakhe ukuthi yini owesilisa nokuthi yini owesifazane. Kodwa yini thina bantu abadala esiyaziyo ngocansi izingane ezingayazi? Inye kuphela impendulo: izitho zangasese. Kuwo wonke amaphuzu asebenzayo, izitho zangasese ziyisici esibalulekile esichaza owesilisa nowesifazane. Ingabe izingane ezincane, ngokuqonda lokhu, zingakwazi ukubhekana nomsebenzi ongokoqobo wokungaguquguquki kobulili?
Ocwaningweni olwenzelwe ukuhlola lokhu kungenzeka, izithombe ezintathu ezinombala ogcwele zezingane ezihambayo ezineminyaka engu-1 kuya kwemi-2 zisetshenziswe njengezisusa (Bern, 1989). Njengoba kuboniswe emkhiwaneni. 3.10, isithombe sokuqala bekungesengane enqunu ngokuphelele enezitho zangasese ezibonakala kahle. Kwesinye isithombe, yona le ngane yaboniswa igqokise okwengane yobulili obuhlukile (ifakwe iwigi kumfana); esithombeni sesithathu, ingane yayigqoke ngendlela evamile, okungukuthi, ngokobulili bayo.
Ngokwesiko lethu, ubunqunu bengane buyinto ebucayi, ngakho zonke izithombe zathathwa emzini wengane kukhona okungenani umzali oyedwa. Abazali banikeze imvume ebhaliwe yokusetshenziswa kwezithombe ocwaningweni, futhi abazali bezingane ezimbili eziboniswe ku-Fig. 3.10, banikeze, ngaphezu kwalokho, imvume ebhaliwe yokushicilelwa kwezithombe. Ekugcineni, abazali bezingane ezibambe iqhaza ocwaningweni njengezifundo banikeze imvume ebhaliwe yokuthi ingane yabo ibambe iqhaza ocwaningweni, lapho izobuzwa khona imibuzo ngezithombe zezingane ezinqunu.
Ngokusebenzisa lezi zithombe eziyisi-6, izingane ezineminyaka emi-3 kuye kweyi-5,5 zahlolelwa ukuqiniseka kobulili. Okokuqala, umhloli wabonisa ingane isithombe sengane enqunu eyanikezwa igama elalingabonisi ubulili bayo (ngokwesibonelo, «Hamba»), wabe eseyicela ukuthi inqume ubulili bengane: «Ingabe uGou ungumfana. noma intombazane?" Okulandelayo, umhloli wabonisa isithombe lapho izingubo zingahambisani nobulili. Ngemva kokuqinisekisa ukuthi ingane iyaqonda ukuthi yiyo kanye le ngane eyayinqunu esithombeni esidlule, umhloli wachaza ukuthi isithombe sathathwa ngosuku lapho umntwana edlala egqoka futhi egqoke izingubo zobulili obuhlukile (futhi. uma kungumfana, ubefaka iwigi yentombazane). Khona-ke isithombe sinqunu sakhishwa futhi ingane yacelwa ukuba inqume ubulili, ibheka kuphela isithombe lapho izingubo zingahambisani nobulili: "Ubani ngempela uGou - umfana noma intombazane?" Ekugcineni, ingane yacelwa ukuba inqume ubulili bosana olufanayo esithombeni lapho izingubo zihambisana nobulili. Yonke inqubo yabe isiphindwa ngesinye isethi yezithombe ezintathu. Izingane nazo zacelwa ukuthi zichaze izimpendulo zazo. Kwakunenkolelo yokuthi ingane inezimo eziqinile zobulili kuphela uma inqume kahle ubulili bomntwana izikhathi eziyisithupha.
Uchungechunge lwezithombe zezingane ezehlukene lwasetshenziswa ukuhlola ukuthi izingane ziyazi yini ukuthi izitho zangasese ziwuphawu olubalulekile locansi. Lapha izingane ziphinde zacelwa ukuthi ziveze ubulili bomntwana osesithombeni futhi zichaze nempendulo yazo. Ingxenye elula yokuhlolwa kwakuwukuthola ukuthi yimuphi umfana phakathi kwabantu ababili abanqunu nokuthi iyiphi intombazane. Engxenyeni enzima kakhulu yokuhlolwa, kwaboniswa izithombe lapho izingane zazinqunu ngezansi okhalo, futhi zigqoke ngaphezu kwebhande ngendlela engafanele phansi. Ukuze uhlonze kahle ubulili ezithombeni ezinjalo, ingane yayingadingi nje kuphela ukwazi ukuthi izitho zangasese zikhomba ubulili, kodwa futhi ukuthi uma ubulili bobulili bungqubuzana nokucushwa kobulili okunqunywa ngokwesiko (isb., izingubo, izinwele, amathoyizi), namanje. ithatha indawo yokuqala. Qaphela ukuthi umsebenzi wokuzijwayeza ubulili ngokwawo unzima nakakhulu, njengoba ingane kufanele ibeke kuqala isici sangasese ngisho nalapho leso sici singasabonakali esithombeni (njengasesithombeni sesibili sawo womabili amasethi ku-Figure 3.10).
Ilayisi. 3.10. Ukuhlolwa kokuqina kocansi. Ngemva kokukhombisa isithombe somntwana osacathula ohamba enqunu, ohambayo, izingane zacelwa ukuthi zikhombe ubulili bengane efanayo egqoke izingubo ezifanele ubulili noma ezingabufanele ubulili. Uma izingane zinquma kahle ubulili kuzo zonke izithombe, khona-ke ziyazi mayelana nokungaguquguquki kobulili (ngokusho: Bern, 1989, pp. 653-654).
Imiphumela yabonisa ukuthi ku-40% wezingane ezineminyaka engu-3,4 kanye neminyaka emihlanu ubudala, kukhona ukungaguquki kobulili. Lena yinkathi yangaphambili kakhulu kunaleyo eshiwo kuyithiyori yokukhula kwengqondo kaPiaget noma ka-Kohlberg. Okubaluleke nakakhulu, u-5% wezingane eziphumelele ukuhlolwa kolwazi ngezitho zangasese zazinobulili obungaguquguquki, futhi zi-74% kuphela (izingane ezintathu) ezihlulekile ukuphumelela ukuhlolwa kolwazi ngocansi. Ngaphezu kwalokho, izingane eziphumelele isivivinyo solwazi lobulili maningi amathuba okuthi zibonise ukungaguquguquki kobulili ngokuphathelene nazo ngokwazo: ziwuphendule ngendlela efanele umbuzo: “Uma wena, njengoGou, ngolunye usuku unqume (a) ukudlala ingubo futhi ugqoke ( a) iwigi yamantombazane (umfana) nezingubo zentombazane (umfana), ubungaba ubani ngempela (a) - umfana noma intombazane?
Le miphumela yocwaningo lokungaguquguquki kocansi ibonisa ukuthi, mayelana nokuhlonza ubulili nokuziphatha kwendima yobulili, ithiyori yangasese ka-Kohlberg, njengethiyori evamile kaPiaget, ibukela phansi izinga elingaba khona lokuqonda kwengane esigabeni sangaphambi kokuhlinzwa. Kodwa izinkolelo-mbono zikaKohlberg zinephutha elibi kakhulu: ziyehluleka ukubhekana nombuzo wokuthi kungani izingane zidinga ukwakha imibono mayelana nazo, ukuzihlela ngokuyinhloko mayelana nokuba kwabo kowesilisa noma ubulili besifazane? Kungani ubulili buza kuqala kunezinye izigaba zokuzichaza? Kuwukubhekana nalolu daba lapho kwakhiwa ithiyori elandelayo - ithiyori yesikimu socansi (Bern, 1985).
Ithiyori ye-Sex schema
Sesikushilo kakade ukuthi ngokombono wenhlalo yabantu ekukhuleni kwengqondo, umntwana akayena nje usosayensi wemvelo olwela ulwazi lweqiniso lendawo yonke, kodwa i-rookie yesiko elifuna ukuba "ngoyedwa wakhe", ufunde ukubheka iqiniso lenhlalo ngokusebenzisa i-prism yalesi siko.
Siphinde saphawula ukuthi emasikweni amaningi, umehluko webhayoloji phakathi kwabesilisa nabesifazane ugqitshwe yiyo yonke inethiwekhi yezinkolelo nezinkambiso ezigcwala ngokoqobo yonke imikhakha yomsebenzi womuntu. Ngakho-ke, ingane idinga ukufunda ngemininingwane eminingi yale nethiwekhi: yiziphi izinkambiso nemithetho yalesi siko ezihlobene nokuziphatha okwanele kobulili obuhlukene, izindima zabo kanye nezici zomuntu siqu? Njengoba sesibonile, kokubili ithiyori yokufunda komphakathi kanye nethiyori yokukhula kwengqondo kunikeza izincazelo ezizwakalayo zendlela ingane ekhulayo engathola ngayo lolu lwazi.
Kodwa isiko libuye lifundise ingane isifundo esijule kakhulu: ukuhlukaniswa phakathi kwabesilisa nabesifazane kubaluleke kakhulu kangangokuthi kufanele kube into efana nesethi yamalensi lapho konke okunye kungabonakala khona. Thatha, isibonelo, ingane eza enkulisa okokuqala futhi ithola amathoyizi amaningi amasha nemisebenzi lapho. Kungasetshenziswa izindlela eziningi zokunquma ukuthi yimaphi amathoyizi nemisebenzi okumele uzame ukuyizama. Uzodlala kuphi: ngaphakathi noma ngaphandle? Ukhethani: igeyimu edinga ubuciko bobuciko, noma igeyimu esebenzisa ukukhohlisa kwemishini? Kuthiwani uma imisebenzi kufanele yenziwe ndawonye nezinye izingane? Noma lapho ungakwenza uwedwa? Kodwa kuzo zonke izindlela ezingaba khona, isiko libeka eyodwa ngaphezu kwazo zonke ezinye: "Okokuqala, qiniseka ukuthi lo mdlalo noma lowo mdlalo noma umsebenzi ulungele ubulili bakho." Kuzo zonke izinyathelo, ingane ikhuthazwa ukuthi ibheke umhlaba nge-lens yobulili bayo, i-lens Bem ibiza i-schema yobulili (Bern, 1993, 1985, 1981). Impela ngoba izingane zifunda ukuhlola ukuziphatha kwazo ngale lens, ithiyori ye-sex schema ithiyori yokuziphatha kwendima yocansi.
Abazali nothisha abazitsheli izingane ngokuqondile ngohlelo locansi. Isifundo salesi schema sigxiliswe ngendlela engabonakali emisebenzini yamasiko yansuku zonke. Ngokwesibonelo, cabanga ngothisha ofuna ukuphatha izingane zabo bobubili ubulili ngokulinganayo. Ukuze enze lokhu, ubaklelisa ngasemthonjeni wokuphuza, eshintshana ngomfana nentombazane eyodwa. Uma ngoMsombuluko eqoka umfana emsebenzini, ngoLwesibili - intombazane. Inani elilinganayo labafana namantombazane likhethwa ukuthi lidlale ekilasini. Lo thisha ukholelwa ukuthi ufundisa abafundi bakhe ngokubaluleka kokulingana kobulili. Uqinisile, kodwa ngaphandle kokuqaphela, ubakhomba indima ebalulekile yobulili. Abafundi bakhe bafunda ukuthi kungakhathaliseki ukuthi umsebenzi ungase ubonakale ungenabo ubulili kangakanani, akunakwenzeka ukubamba iqhaza kuwo ngaphandle kokucabangela umehluko phakathi kowesilisa nowesifazane. Ukugqoka «izibuko» zaphansi kubalulekile ngisho nasekubambeni ngekhanda izabizwana zolimi lwendabuko: yena, yena, yena, yena.
Izingane zifunda ukubheka "ngezingilazi" zobulili futhi zizibheke ngokwazo, zihlele isithombe sazo ngokuqondene nobudoda noma ubufazi futhi zixhumanise ukuzethemba kwazo nempendulo yombuzo othi "Ingabe ngingowesilisa ngokwanele?" noma “Ingabe ngingowesifazane ngokwanele?” Kungalo mqondo lapho ithiyori ye-schema yobulili kokubili iyitiyori yokuhlonza ubulili kanye nethiyori yokuziphatha kwendima yobulili.
Ngakho-ke, inkolelo-mbono ye-schema yobulili iyimpendulo yombuzo wokuthi, ngokusho kukaBoehm, ithiyori yengqondo ka-Kohlberg yokuthuthukiswa kobunikazi bobulili kanye nokuziphatha kwendima yobulili ayikwazi ukubhekana nayo: kungani izingane zihlela isithombe sazo siqu eduze kobudoda babo noma ubunikazi besifazane kwasekuqaleni? Njengakuthiyori yokukhula kwengqondo, kuthiyori ye-sex schema, ingane ekhulayo ibhekwa njengomuntu okhuthele osebenza endaweni yakhe yomphakathi. Kodwa, njengethiyori yokufunda komphakathi, ithiyori ye-sex schema ayibheki ukuziphatha kwendima yocansi njengokungenakugwemeka noma okungaguquki. Izingane zikuthola ngoba ubulili sebuphenduke isikhungo esikhulu lapho isiko labo linqume ukwakha imibono yabo mayelana neqiniso. Uma umbono wesiko ungagxili kakhulu ezindimeni zobulili, khona-ke ukuziphatha kwezingane kanye nemibono yazo mayelana nazo iqukethe ukufanekisa ubulili okuncane.
Ngokwethiyori ye-schema yobulili, izingane zihlala zikhuthazwa ukuthi zibuke umhlaba ngokohlelo lwazo lobulili, oludinga ukuthi zicabangele ukuthi ithoyizi elithile noma umsebenzi othile ufanelekile ngokobulili.
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Imfundo yasenkulisa iyindaba eyimpikiswano e-United States njengoba abaningi bengaqiniseki ngomthelela izinkulisa kanye nezinkulisa ezinawo ezinganeni ezincane; abaningi baseMelika bakholelwa nokuthi izingane kufanele zikhuliswe ngonina. Nokho, emphakathini lapho iningi lomama lisebenza khona, inkulisa iyingxenye yokuphila komphakathi; empeleni, inani elikhulu lezingane ezineminyaka engu-3-4 ubudala (43%) ezifunda enkulisa kunalezo ezikhuliswe emakhaya azo noma kwamanye amakhaya (35%). Bona →
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