When people hear about "intimate relationships," they may think of romantic relationships.

When people hear about "intimate relationships," they may think of romantic relationships. However, friendship is another type of intimate relationship that has a great impact on our identity, our interests and our decisions.1 Friendship is based on the same building blocks as love: respect, trust, heart, interaction and social support. Their presence, especially when we are young, can change our experience in life.
But how exactly do you make friends? How can we choose the people with whom we will spend many things in our lives, and what will predict whether our friendship will last or not? Are all friends the same? What if we don't have good friends? Given their deep impact, there is no shortage of research on these relationships.

Nigbati awọn eniyan ba gbọ nipa "ibasepo timọtimọ," wọn le ronu ti awọn ibaraẹnisọrọ ifẹ. Sibẹsibẹ, ọrẹ jẹ iru ibatan ibaramu miiran ti o ni ipa nla lori idanimọ wa, awọn ifẹ wa ati awọn ipinnu wa. Wíwà tí wọ́n wà, pàápàá nígbà tí a ṣì jẹ́ ọ̀dọ́, lè yí ìrírí wa nínú ìgbésí ayé padà.
Ṣugbọn bawo ni pato ṣe o ṣe awọn ọrẹ? Báwo la ṣe lè yan àwọn èèyàn tá a máa bá lò lọ́pọ̀lọpọ̀ nǹkan nín ìgbésí ayé wa, kí ló sì máu sọ tẹ́lẹ̀ bóyá ìbádọ́rẹ̀ẹ́ wa mata wà pẹ́ títí? Ṣe gbogbo awọn ọrẹ kanna? Bí a kò bá ní àwọn ọ̀rẹ́ àtàtà ńkọ́? Fun ipa ti o jinlẹ wọn, ko si aito awọn iwadii lori awọn ibatan wọnyi.

History Social theory says that our responses depend on our relationships with the people around us.2 After all, humans began to be with others; effective social relations in hunter-gatherer societies in which cooperation for resources is essential for survival. Obviously, a group of friends has been important since time immemorial. Being social is where we start, so we always expect the presence of others: we know that presence usually means that the situation will be less taxing and less energy. people are bored, tired or unwell. However, the presence of a friend makes the mountains closer and smaller, reducing the perceived risk.
One of the reasons why friendship research has been so popular over the years is that, compared to most other relationships, friendship is purely voluntary. There are two main considerations in determining friendship and settlement: history
Social theory says that our responses depend on our relationships with the people around us.2 After all, humans began to be with others; effective social relations in hunter-gatherer societies in which cooperation for resources is essential for survival.

Itan Imọ-ọrọ Auwj sọ pe awọn idahun wa da lori awọn ibatan wa pẹlu awọn eniyan ti o wa ni ayika wa.2 Lẹhinna, awọn eniyan bere si wa pẹlu awọn miiran; awọn ibatan awujọ ti o munadoko ni awọn awujọ ode-odè ninu eyiti ifowosowopo fun awọn orisun ṣe pataki fun iwal aaye. O han ni, ẹgbẹ awọn ọrẹ ti jẹ pataki lati igba atijọ. Jije awujọ ni ibiti a ti bẹrẹ, nitorinaa a nireti nigbagbogbo niwaju awọn miiran: a mọ pe wiwa nigbagbogbo tumọ si pe ipo naa yoo dinku owo-ori ati agbara dinku. eniyan ti wa ni sunmi, bani tabi ko dara. Sibẹsibẹ, wiwa ọrẹ kan jẹ ki awọn oke-nla sunmọ ati kekere, dinku ewu ti o mọ.
Ọkan ninu awọn idi idi ti iwadii ọrẹ ti jẹ lokiki pupọ ni awọn dun ni pe, ni awake si ọpọlọpọ awọn ibatan miiran, ọrẹ jẹ atinuwa odasaka. Awọn ero akọkọ meji wa ni ṣiṣe ipinnu ọrẹ ati ipini: itan-akọọlẹ
Ilana awujọ sọ pe awọn idahun wa da lori awọn ibatan wa pẹlu awọn eniyan ti o wa ni ayika wa.2 Lẹhinna, awọn eniyan bẹrẹ si wa pẹlu awọn miiran; awọn ibatan awujọ ti o munadoko ni awọn awujọ ode-odè ninu eyiti ifowosowopo fun awọn orisun ṣe pataki fun iwalaaye.

Obviously, a group of friends has been important since time immemorial. Being social is our origin, so we have come to expect the presence of others: we know that presence often means that the situation will not be less taxing on energy. tired, stressed or in a bad mood. However, the presence of a friend makes the mountains closer and smaller, reducing the perceived risk. One of the reasons why friendship research has been so popular over the years is that, compared to most other relationships, friendship is purely voluntary. There are two main theories in research on friendship formation and support:

O han ni, ẹgbẹ awọn ọrẹ ti jẹ pataki lati igba atijọ. Jije awujọ jẹ ipilẹṣẹ wa, nitorinaa a ti wa latin reti wiwa awọn miiran: a mọ pe wiwa nigbagbogbo tumọ si pe ipo kii yoo dinku owo-ori lori agbara. bani, tenumo tabi ni a buburu iṣesi. Sibẹsibẹ, wiwa trẹ kan jẹ ki awọn oke-nla sunmọ ati kekere, dinku ewu ti o mọ. Ọkan ninu awọn idi idi ti iwadii ọrẹ ti jẹ lokiki pupọ ni awọn ọdun ni pe, ni awake si ọpọlọpọ awọn ibatan miiran, ọrẹ jẹ atinuwa odasaka. Awọn imọ-jinlẹ akọkọ meji wa ninu wadii lori idasile ọrẹ ati atilẹyin:

Idealists: Those who view friendship as completely voluntary and pay attention to the internal factors that bind people together (ie personality traits, characteristics). Structuralists: those who emphasize the influence of the social order and influence beyond the individual (ie, the hierarchy of power and status).
Researchers focus on the structure of relationships and friendships, while designers often study friendship networks. Many studies have examined how friendships are formed and strengthened4. Specifically, the researchers found that geographic proximity, family background, and social well-being increase the likelihood that two people will interact. This research is supported by the fact that people do not approach strangers on the street to make friends. On the contrary, friendships are often made in the built environment, such as the workplace or school clubs.

Awọn alamọdaju: Awọn ti o wo ọrẹ bi atinua pata pata ti wọn si fiyesi awọn nkan inu ti o so eniyan pọ (ie awọn abuda eniyan, awọn abuda). Structuralists: awọn ti o tẹnumọ ipa ti ilana awujọ ati ipa ti o kọja ti ẹni kọọkan (ie, awọn ipo agbara ati ipo).
Awọn oni wadi dojukọ eto ti awọn ibatan ati awọn ọrẹ, lakoko ti awọn apẹẹrẹ nigbagbogbo ṣe iwadi awọn nẹtiwọọki ọrẹ. Opolopo awọn iwadi ti ṣe ayẹwo bi awọn ọrẹ ṣe ṣe agbekalẹ ati ti o lugbara 4. Ni pataki, awọn oniwadi rii pe isunmọ agbegbe, ipilẹ idile, ati alafia awujọ pọ si iṣeeṣe ti eniyan meji yoo ṣe ajọṣepọ. Iwadi yii ni atilẹyin nipasẹ otitọ pe awọn eniyan ko sunmọ awọn alejo ni opopona lati ṣe awọn ọrẹ. Ni ilodi si, awọn ọrẹ nigba gbogbo ni a ṣe ni agbegbe ti a kọ, gigabit ibi iṣẹ tabi ăn ẹgbẹ ile-iwe.

Since people self-select to be in these environments, the possibility of characteristics (such as geographical proximity and well-being) affecting friendships increases. Researchers have been developing interpersonal models since the 1940s, focusing on how the degree of agreement between group members will affect the strength of their relationships.5 When people begin to interact, there is no lack of many arrangements. They share information about certain values ​​and attitudes and can understand the existence of agreements between others. As the relationship and agreement on these values ​​grow, the friendship becomes stronger.

Niwọn igba ti awọn eniyan ti yan ara wọn lati wa ni awọn agbegbe wọnyi, iṣeeṣe ti awọn abuda (gẹgẹbi isunmọtosi agbegbe ati alafia) ti o ni ipa ăn ọrẹ pọ si. Awọn oniwadi ti n ṣe agbekalẹ awọn awoṣe ti ara ẹni lati awọn ọdun 1940, ni idojukọ lori bii iwọn adehun laarin awọn ọmọ ẹgbẹ ẹgbẹ yoo ṣe ni ipa lori agbara awọn ibatan wọn.5 Nigbati awọn eniyan ba bẹrẹ ibaraẹnisọrọ, ko si aini opolopo awọn eto. Wọn pin alaye nipa awọn aiye ati awọn ichu wasi kan ati pe wọn le aye aye ti awọn adehum laarin awọn miiran. Bi ibatan ati adehun lori awọn iye wọnyi ti dagba, ọrẹ di okun sii.