Ukuba nonodoli bocansi

Ekuqaleni, lezi zifundo zingadinga idizayini ye-crosssectional ukuhlola ukuphikiswa okuvundlile noma ukuthambekela kobugebengu okwehlukile. onodoli bezocansi abashibhile abanikazi kanye namaqembu okulawula okungewona awabo. Uma umehluko utholakala, ucwaningo lwelongitudinal luzophenya ukuthi ingabe bukhona yini ubudlelwano obuyimbangela phakathi kwesidingo sokuba nonodoli namarobhothi kanye nezinga elikhulayo lengozi. Ngamanye amazwi, abangebona abakholelwa ukuthi bangalandela ubunikazi bukadoli ukuze bahlole ukuthi (noma) bazishintsha kanjani izinkomba zokuhlukumeza ngokocansi okungaba khona.

Kungakhathalekile ukuthi imiphi imiphumela yenhlolovo ye-crosssectional yabanikazi bonodoli namarobhothi, ithiyori ye-multifactor yobugebengu bocansi ingase idlale indima ebalulekile ekunqumeni izimo “eziphephile” noma ezingaphephile zobunikazi obunjalo. Isibonelo, imodeli ye-motivationpromotion ka-Seto igomela ukuthi intshisekelo yocansi ingase iholele ekuthambekeni kwengqondo ekuzibandakanyeni ekuziphatheni okucasulayo, kodwa ukuqaliswa kwangempela kokuziphatha okunjalo kuzothuthukiswa (noma kuvinjwe) ukuba khona (noma ukungabikho) kwezinto ezikhuthazayo, ezifana ne-Antisocial. izici zobuntu noma ukuncika ezidakamizweni noma otshwaleni.

Ngokusebenzisa lokhu endaweni yonodoli namarobhothi, kungenzeka ukubikezela ukuthambekela kokwenza ubugebengu bocansi ngokuba ne- Unodoli Wothando (engase ivuse isithakazelo) kanye nokuba khona (noma ukungabi khona) kobuntu nezici zokuphila ezikhuthaza ubugebengu (noma ukungabi khona) . Yehlisa ukona). Ngaphezu kwezingozi ezingaba khona ezihlobene nobunikazi bonodoli namarobhothi, ucwaningo kufanele futhi luphenye imiphumela emihle engaba khona yobunikazi bonodoli.

Ngaphambi kokwenza izivivinyo ezinkulu ekusebenzeni konodoli njengokuziphatha kwe-cathartic kwezingane, izifundo eziyizimo kufanele zicabangele futhi zihlole ubufakazi balo mkhuba. Nokho, ukuhlola okunjalo kuwukuphela kwendlela enengqondo yokuxazulula izingxabano nezinkinga ezingaxazululiwe ezincwadini zamanje. Njengoba kushiwo ngaphambili, Unodoli wezocansi waseJapan futhi amarobhothi anendima engaba khona ezindaweni zezokwelapha nezengqondo, ezingakhulula ukuzihlukanisa ngokwenhlalo nemizwa, noma zelaphe ukungasebenzi kahle kwezocansi. Kodwa-ke, impendulo yomphakathi eyamukelwa njengamanje ukuthi ukuba nonodoli namarobhothi kungase kuvimbele ukusetshenziswa okunjalo, ngisho noma kunobufakazi bokusebenza kwayo.

Ukuziphatha okungenzeka kanye nemithelela yezomthetho yonodoli abahle bocansi. Kuyo, umbhali uthi ubuyekeze ubufakazi obukhona kanye nezincomo mayelana nokusetshenziswa konodoli abahle bocansi ngokusekelwe kulokhu kubuyekezwa. Ngokukhethekile, uphenyo luhlanganisa lokhu okulandelayo: Kuwo wonke umbiko, kukholakala ukuthi abukho ubufakazi obuphathekayo obufakazela umbono wokuthi “ukuzalwa okunjengomuhle kuzoba nomthelela”. Lokhu kusesigabeni esimayelana nokulimala kokuba nonodoli (okungukuthi, ukugqugquzela ubugebengu bocansi), futhi sicaphuna ukuziphatha okusemthethweni kwababhali befilosofi ukuze kuxoxwe ngomthelela onodoli ekuphikiseni nasekuqedeni imizwa yezihloko zokuziphatha zocansi zobuhle. Ukuhlukumeza.

Imakethe ekhulayo yonodoli bangempela ibangele impikiswano eshubile mayelana nobudlelwano besikhathi esizayo nalezi zinhlangano nokuthi zizobangela yini abesifazane ukuthi babe nezinjongo ezithe xaxa noma zingase zikhuthaze ukuhlukumeza. Kodwa-ke, ucwaningo lwezemfundo ngalesi sihloko lunqunyelwe, futhi abantu bazi okuncane mayelana nogqozi nolwazi lokuthenga nokusebenzisa unodoli omuhle wocansi. Ngakho-ke, senze ucwaningo lwendlela exubile kubahlanganyeli abangama-83 abavakashele inkundla yonodoli eku-inthanethi futhi bagcwalisa uhlu lwemibuzo olungahleliwe lwezinto ezingama-22. Iningi lingamadoda anobulili obuhlukile, amhlophe, naphakathi nendawo anemisebenzi; abangaphezu kwengxenye nje abanabo ubudlelwano bamanje, futhi cishe ingxenye ihlala yodwa.