Ana gudanar da nazarin ɗabi'a a cikin ɗabi'a akan tsarin tsari mai ƙarfi. Mafi mahimmancin sassan ethology sune:
- ilimin halittar jiki na hali - bayanin da kuma nazarin abubuwa na hali (matsayi da motsi);
- bincike na aiki - nazarin abubuwan waje da na ciki na hali;
- kwatancen karatu - nazarin halittu na juyin halitta na hali [Deryagina, Butovskaya, 1992, p. 6].
A cikin tsarin tsarin tsarin, an bayyana hali a matsayin tsarin tsarin abubuwan da ke da alaka da juna wanda ke ba da amsa mai kyau na jiki lokacin da ake hulɗa da yanayi; tsari ne da ke faruwa a cikin wani ɗan lokaci [Deryagina, Butovskaya 1992, p.7]. Abubuwan da ke cikin tsarin sune halayen motsa jiki na "waje" na jiki wanda ke faruwa a mayar da martani ga canji a cikin yanayi. Manufar binciken ilimin ɗabi'a shine nau'ikan ɗabi'a na ɗabi'a da waɗanda ke da alaƙa da tsarin ilmantarwa na dogon lokaci (al'adun zamantakewa, ayyukan kayan aiki, hanyoyin sadarwar da ba na al'ada ba).
Binciken halin zamani na zamani yana dogara ne akan ka'idoji masu zuwa: 1) matsayi; 2) kuzari; 3) lissafin ƙididdiga; 4) tsarin tsari, la'akari da cewa nau'ikan halayen suna da alaƙa da juna.
An tsara ɗabi'a cikin matsayi (Tinbergen, 1942). A cikin tsarin ɗabi'a, saboda haka, an bambanta matakan haɗin kai daban-daban:
- ayyukan motsa jiki na farko;
- matsayi da motsi;
- jeri na matsayi da motsi masu alaƙa;
- ensembles wakilta ta hadaddun sarkar ayyuka;
- sassa masu aiki su ne ginshiƙan ƙungiyoyi masu alaƙa da takamaiman nau'in ayyuka [Panov, 1978].
Babban dukiyar tsarin ɗabi'a shine tsarin hulɗar abubuwan da ke tattare da shi don cimma manufa ta ƙarshe. Ana ba da dangantaka ta hanyar sarƙoƙi na sauye-sauye tsakanin abubuwa kuma ana iya la'akari da shi azaman ƙayyadaddun ƙayyadaddun ƙayyadaddun tsarin tsarin aiki na wannan tsarin [Deryagina, Butovskaya, 1992, p. tara].
An samo asali na asali da hanyoyin ilimin halittar ɗan adam daga ilimin dabi'un dabba, amma an daidaita su don nuna matsayi na musamman na mutum a tsakanin sauran membobin daular dabba. Wani muhimmin fasali na ilimin dabi'a, ya bambanta da ilimin al'adu na al'ada, shine amfani da hanyoyin da ba a shiga ba kai tsaye (ko da yake ana amfani da hanyoyin lura da mahalarta). Ana shirya abubuwan lura ta yadda wanda aka lura ba ya zarginsa, ko kuma ba shi da masaniya game da manufar abubuwan lura. Abubuwan al'ada na binciken masana ilimin dabi'a shine halayen da ke tattare da mutum a matsayin jinsi. Ethology na ɗan adam yana ba da kulawa ta musamman ga nazarin abubuwan da ba a bayyana ba a duniya. Bangare na biyu na bincike shine nazarin samfuran halayen zamantakewa (cin zarafi, son kai, rinjayen zamantakewa, halayyar iyaye).
Tambaya mai ban sha'awa shine game da iyakoki na mutum-mutumi da bambancin al'adu na hali. Hakanan ana iya lura da halayen halayen a cikin dakin gwaje-gwaje. Amma a wannan yanayin, mafi yawan duka, muna magana ne game da ilimin kimiyyar da aka yi amfani da shi (amfani da hanyoyin ethological a cikin ilimin hauka, a cikin ilimin halin ɗan adam, ko don gwajin gwaji na takamaiman hasashe). [Samokhvalov et al., 1990; Cashdan, 1998; Grummer et al, 1998.
Idan da farko ilimin ilimin ɗan adam ya mayar da hankali kan tambayoyi game da yadda kuma har zuwa wane nau'i ne aka tsara ayyukan ɗan adam da ayyukan, wanda ya haifar da adawa da daidaitawar phylogenetic zuwa hanyoyin ilmantarwa na mutum ɗaya, yanzu an biya hankali ga nazarin yanayin halaye a cikin al'adu daban-daban (da kuma subcultures), da bincike na matakai samuwar hali a cikin aiwatar da mutum ci gaban. Don haka, a halin da ake ciki yanzu, wannan kimiyya ba wai kawai halin da ke da asalin halitta ba ne, amma yana la'akari da yadda za a iya canza dabi'u na duniya a cikin al'ada. Halin na ƙarshe ya ba da gudummawa ga haɓaka haɗin gwiwa tsakanin masana ilimin halitta da masana tarihi, masu gine-gine, masana tarihi, masana ilimin zamantakewa, da masana ilimin halayyar ɗan adam. Sakamakon irin wannan haɗin gwiwar, an nuna cewa za a iya samun bayanai na musamman na ɗabi'a ta hanyar cikakken nazarin kayan tarihi: tarihin tarihi, almara, tarihin tarihi, adabi, jarida, zane-zane, gine-gine, da sauran abubuwan fasaha [Eibl-Eibesfeldt, 1989]. ; Dunbar et al, 1; Dunbar and Spoors 1995].
Matakan rikitarwa na zamantakewa
A cikin ilimin halitta na zamani, ana ɗaukarsa a fili cewa halayen ɗaiɗaikun daidaikun mutane a cikin dabbobin zamantakewa da ɗan adam ya dogara da yanayin zamantakewa (Hinde, 1990). Tasirin zamantakewa yana da rikitarwa. Saboda haka, R. Hinde [Hinde, 1987] ya ba da shawarar ware matakai da yawa na rikice-rikicen zamantakewa. Baya ga mutum guda, an bambanta matakin mu'amalar zamantakewa, alaƙa, matakin rukuni da matakin al'umma. Duk matakan suna da tasirin juna akan juna kuma suna haɓaka ƙarƙashin tasirin yanayi na zahiri da al'ada. Ya kamata a fahimce a sarari cewa tsarin aiki na ɗabi'a a matakin zamantakewa mai rikitarwa ba za a iya rage shi zuwa jimlar bayyanar ɗabi'a a ƙaramin matakin ƙungiya [Hinde, 1987]. Ana buƙatar ƙarin ra'ayi daban don bayyana yanayin ɗabi'a a kowane mataki. Don haka, ana yin nazari kan mu’amala mai tsanani tsakanin ’yan’uwa dangane da abubuwan da ke haifar da wannan hali nan take, yayin da za a iya kallon yanayin mu’amalar da ke tsakanin ‘yan’uwa ta mahangar “gasar ‘yan’uwa”.
Halin mutum a cikin tsarin wannan tsarin ana la'akari da shi a matsayin sakamakon mu'amalarsa da sauran membobin kungiyar. Ana ɗauka cewa kowane ɗayan masu mu'amala yana da wasu ra'ayoyi game da yiwuwar halayen abokin tarayya a cikin wannan yanayin. Mutum yana karɓar wakilcin da suka dace bisa ga kwarewar sadarwa da ta gabata tare da sauran wakilan nau'ikan sa. Tuntuɓar mutane biyu waɗanda ba a sani ba, waɗanda ke da ƙiyayya a yanayi, galibi ana iyakance su ne kawai ga jerin zanga-zangar. Irin wannan sadarwar ya isa ga ɗaya daga cikin abokan tarayya don yarda da shan kashi da nuna biyayya. Idan takamaiman mutane sun yi mu'amala sau da yawa, to, wasu alaƙa suna tasowa a tsakanin su, waɗanda ake aiwatar da su gabaɗaya ta hanyar sadarwar zamantakewa. Yanayin zamantakewa ga mutane da dabbobi wani nau'i ne na harsashi wanda ke kewaye da daidaikun mutane kuma yana canza tasirin yanayin jiki a kansu. Ana iya ganin zamantakewa a cikin dabbobi a matsayin daidaitawar duniya ga yanayin. Ƙungiyoyin zamantakewa da suka fi rikitarwa da sassauƙa, mafi girman rawar da take takawa wajen kare daidaikun jinsin da aka ba su. Ƙididdiga na ƙungiyoyin zamantakewa na iya zama ainihin daidaitawa na kakanninmu na kowa tare da chimpanzees da bonobos, wanda ya ba da abubuwan da ake bukata na farko don ƙaddamarwa [Butovskaya da Fainberg, 1993].
Matsala mafi mahimmanci na ilimin dabi'a na zamani shine neman dalilan da suka sa tsarin zamantakewar dabbobi da mutane ke kasancewa a koyaushe, kuma mafi yawan lokuta bisa ga ka'idar matsayi. Haƙiƙanin rawar da ra'ayin rinjaye a cikin fahimtar ainihin haɗin gwiwar zamantakewa a cikin al'umma ana tattaunawa akai akai [Bernstein, 1981]. Ana bayyana hanyoyin sadarwa na dangantaka tsakanin mutane a cikin dabbobi da mutane dangane da dangi da alaƙar haihuwa, tsarin rinjaye, da zaɓin mutum. Suna iya haɗuwa (misali, matsayi, dangi, da alaƙar haihuwa), amma kuma suna iya kasancewa ba tare da juna ba (misali, cibiyoyin sadarwar samari a cikin iyali da makaranta tare da takwarorinsu a cikin al'ummar ɗan adam ta zamani).
Tabbas, ya kamata a yi amfani da daidaici kai tsaye tare da taka tsantsan a cikin nazarin kwatancen dabi'un dabbobi da na mutane, saboda duk matakan rikice-rikicen zamantakewa suna shafar juna. Yawancin nau'ikan ayyukan ɗan adam sune ƙayyadaddun yanayi kuma alama ce ta yanayi, waɗanda za a iya fahimtar su kawai ta hanyar samun ilimin zamantakewar ɗan adam da aka ba da kuma halayen tsarin zamantakewa da al'adu na al'umma [Eibl-Eibesfeldt, 1989]. ƙungiyoyin zamantakewa shine haɗin kai na hanyoyin don kimantawa da kwatanta halayen primates, ciki har da mutane, wanda ya sa ya yiwu a iya tantance ainihin ma'auni na kamance da bambanci. Tsarin R. Hind yana ba da damar kawar da babban rashin fahimta tsakanin wakilan ilimin kimiyyar halittu da zamantakewa game da yuwuwar nazarin kwatancen halayen ɗan adam da dabba da yin tsinkaya a waɗanne matakai na ƙungiya wanda zai iya neman ainihin kamanceceniya.