Muedzo wekunzwa kufamba kwenguva

Unogona kunzwa masekonzi 10 usina wachi here? Dzvanya Tanga, wozoti Mira paunofunga kuti nguva yapera. Zvinotora inenge miniti 1, mahara; hapana kunyoresa.

Nechikwata cheHelibrainYakaongororwa naRobert(Chirungu), ari kuita PhD yezvebiophysicsYakabudiswa Yakapedzisira kuongororwa

Kunzwisisa mhinduro yako

  • Avhareji yekukanganisa: kuti wakanga wakatsauka zvakadii paavhareji, sechikamu chezana chenguva yega yega yaitarisirwa. Kumisa pamasekonzi 9 apo paitarisirwa masekonzi 10 kukanganisa kwe10%. Kukanganisa kuduku kuri nani.
  • Denderedzwa rawakanyanya kuswedera: denderedzwa rawakaswedera zvakanyanya kunguva yaitarisirwa.
  • Wachi yako yemukati: “inomhanya” kana waimisa nokukurumidza paavhareji (nguva yaiita seyakareba kupfuura zvayaiva); “inononoka” kana waimisa wanonoka; “yakaenzana” kana kukanganisa kwekukurumidza nekunonoka kuchidzimirana.
  • Madenderedzwa: nguva imwe neimwe yaitarisirwa nenguva yawakamisa, pamwe nekukanganisa sechikamu chezana (minus = wakakurumidza, plus = wanonoka).

Mhinduro dzinofananidzwa chete nedzevanhu vanoshandisa nzira imwe chete yekuisa mhinduro: sikirini inobatwa, mbeva kana kiibhodhi.

Kunzwa nguva kunowanzova kwakarurama zvakadii?

Pasina kuverenga, kuyerwa kwenguva kwevanhu kunowanzosiyana neinenge 10 kusvika 20% kubva pane kumwe kuedza kuenda pane kunotevera, uye kusiyana kwacho kunowedzera kana nguva yacho yakareba [1]. Kana nguva iri hafu yeminiti kana kupfuura, kuedza kumwe chete muzvidzidzo zviduku zvemurabhoritari kwaiwanzotsauka ne20 kusvika 30% [2]. Hapana avhareji yakakura yakabudiswa yemuedzo wokuti “misa pamasekonzi 10”, saka enzanisa nekuedza kwako kunotevera.

Mashoko mapfupi

  • Wachi yemukati: muenzaniso wekare wekuyera nguva unoti pane mudziyo unotumira tunoti uye chiverengero chinotiverenga; tunoti twakawanda tunoita kuti nguva iite seyakareba [3][4].
  • Kukanganisa kunowedzera nenguva: kutsauka ne1.5 masekonzi pachinangwa chemasekonzi 15 kwakada kufanana nekutsauka ne0.4 masekonzi pachinangwa chemasekonzi 4. Ndokusaka tichiratidza kukanganisa sechikamu chezana [1].
  • Kuverenga kunobatsira, kutanga panenge pasekondi: kuverenga kunotanga kubatsira kana nguva yapfuura masekonzi 1.2 [5], uye kunoita kuti kuyera nguva refu kugadzikane [2].
  • Pfungwa dzakabatikana dzinoita kuti munhu anonoke kumisa: muzviedzo 117, vanhu vakakumbirwa kuyera nguva apo pfungwa dzavo dzakanga dzakabatikana vakaita nguva dzakareba [6].
  • Zera: vanhu vakuru vanowanzoyera nguva dziri pfupi (vachimisa nokukurumidza) uye vanosiyana-siyana zvikuru [7].

Mashandiro anoita muedzo wekunzwa kufamba kwenguva

  1. Ona nguva yakanangwa. Denderedzwa rimwe nerimwe rinoratidza nguva yakanangwa. Pane madenderedzwa 4, kubva pamasekonzi 4 kusvika pamasekonzi 15.
  2. Dzvanya Tanga. Wachi inotanga, asi haugoni kuiona.
  3. Dzvanya Mira paunofunga kuti nguva yapera. Bata bhatani kana kudzvanya Space.
  4. Ona pawakamisa, pamutsetse uri pedyo nenguva yakanangwa. Wozotanga denderedzwa rinotevera.

Edza kusaverenga mupfungwa dzako: kuverenga kunoita kuti basa iri rive nyore zvikuru [5]. Kana ukasadzvanya mukati menguva yakapetwa 3 yenguva yakanangwa, denderedzwa racho rinoverengwa serakanonoka zvikuru. Nguva inoyerwa nebhurawuza rako kubva pakudzvanya kwako Tanga kusvika pakudzvanya kwako Mira, saka kunonoka kwemudziyo kuri pamativi ose uye kunodzimirana zvikuru.

Kumisa wachi pamasekonzi 10: chii chinokanganisa mhinduro yako?

  • Kuverenga. Kuverenga kuti “chiuru chimwe, chiuru zviviri” kunoita kuti kuyera nguva refu kugadzikane [2][8]. Kana usingaverenge, unovimba nekunzwa kwako nguva chete.
  • Kuteerera. Paunoziva kuti uchabvunzwa nezvenguva uye woitarisisa, nguva dzinonzwa sedziri kureba [9]. Chokwadi, hari yauri kutarisa inoita seyanonoka kuvira [10].
  • Pfungwa dzakabatikana. Kufunga nezvechimwe chinhu kunoita kuti nguva ipfuure usingazvioni, saka vanhu vanonoka kumisa wachi [6].
  • Manzwiro nekumutswa kwemuviri. Kufara uye kutya zvinoshandura manzwire anoita nguva [11].
  • Kupisa kwemuviri. Muzvidzidzo zvekare, kupisa kwemuviri kwakakwira kwaiita kuti nguva inonzwiwa imhanye nokukurumidza [12].
  • Zera. Vanhu vakuru vanowanzomisa nokukurumidza uye kuyerwa kwavo kwenguva kunosiyana-siyana zvikuru [7].

Zvaunogona nezvausingagoni kudzidza kubva pamuedzo uyu

Muedzo wekunzwa kufamba kwenguva unoratidza kuti unokwanisa kunzwa zvakadii masekonzi mashoma panguva ino, mumutambo. Hauna kuitirwa kuongorora utano kana kugona kwepfungwa. Hautauri chinhu nezveADHD, dementia kana chimwewo chirwere, kunyange zvazvo vamwe vanhu vachitsvaga “miedzo yemasekonzi 10” vachifunga nezvezvinhu izvozvo. Kana uchityira ndangariro kana kuteerera kwako, taura nachiremba.

Mibvunzo inowanzobvunzwa

Unogona kumisa wachi chaiyo pamasekonzi 10 here?

Kusvika pamasekonzi 10.00 chaiwo pasina wachi inyaya yemhanza: kunyange wachi dzakanaka dzinosiyana neinenge chikamu chimwe mugumi chenguva yakanangwa kubva pane kumwe kuedza kuenda pane kunotevera [1]. PaMuedzo wekunzwa kufamba kwenguva weHelibrain, kusvika mukati mezvikamu zvishoma kubva pazana zvenguva yakanangwa zvakanaka kwazvo. Kuverenga mupfungwa kunoita kuti zvive nyore [5].

Ungaverenga sei masekonzi 10 nemazvo?

Verenga zvakaenzana, somuenzaniso “chiuru chimwe, chiuru zviviri”, uchiverenga kamwe pasekondi. Kuverenga kunoita kuti kuyera nguva refu kugadzikane [2][8]. Pasina kuverenga, vanhu vanovimba nekunzwa kwavo nguva, uko kunosiyana-siyana zvikuru; ndokusaka muedzo weHelibrain uchikukumbira kuti usaverenge.

Nei nguva ichiita seinomhanya pandinokura?

Zvidzidzo zvekuenzanisa nguva zvinoratidza kuti vanhu vakuru vanowanzoyera nguva dziri pfupi uye vanosiyana-siyana zvikuru [7]. Nei upenyu huchiita sehunokurumidza sezvo munhu achikura mumakore mubvunzo wakasiyana, uye muedzo mupfupi uyu haugoni kuupindura. Muedzo uyu unoyera kuti uri kufungidzira sei masekonzi mashoma panguva ino.

Chii chinonzi kunzwa kufamba kwenguva mupfungwa?

Kunzwa kufamba kwenguva inzira iyo uropi hunofungidzira nayo kuti zvinhu zvinotora nguva yakareba sei. Vatsvakurudzi vanokudzidza vachishandisa mabasa akaita seuyu, apo vanhu vanoyera nguva yakati, uye mabasa avanofananidza kana kudzokorora nguva [4]. Kuteerera, manzwiro uye kubatikana kwepfungwa zvose zvinoshandura kureba kunoita nguva [6][9][11].

Uyu muedzo weADHD kana dementia here?

Kwete. Muedzo wekunzwa kufamba kwenguva weHelibrain mutambo uye haugoni kuongorora chero chirwere. Kusiyana kwemanzwire aunoita nguva kunogona kubva pakuteerera, manzwiro, kuneta kana kuverenga. Kana uchityira kuteerera kana ndangariro yako, taura nachiremba.

Muedzo wekunzwa kufamba kwenguva weHelibrain ndewemahara zvechokwadi here?

Hongu. Muedzo nemhinduro yako yose ndezvemahara: hapana kunyoresa, email kana kubhadhara. Helibrain inowana mari kubva paapp yayo, ine chirongwa chemahara nezvinobhadharwa; haudi app yacho kuti uite muedzo uyu.

Miedzo ine chekuita neiyi

Ona miedzo yose 43 yemahara yeuropi

Unoda kudzidzira izvi zuva nezuva here? App yeHelibrain (parizvino iri muChirungu) ine chirongwa chemahara nezvirongwa zvinobhadharwa.

Zvinyorwa zvakashandiswa

  1. Wearden JH, Lejeune H (2008). Scalar properties in human timing: conformity and violations. Quarterly Journal of Experimental Psychology 61(4):569–587. doi.org/10.1080/17470210701282576
  2. Thönes S, Hecht H (2017). Counting does not improve the accuracy of long time productions. Attention, Perception, & Psychophysics 79(8):2576–2589. doi.org/10.3758/s13414-017-1407-5
  3. Treisman M (1963). Temporal discrimination and the indifference interval: implications for a model of the “internal clock”. Psychological Monographs 77(13):1–31. doi.org/10.1037/h0093864
  4. Grondin S (2010). Timing and time perception: a review of recent behavioral and neuroscience findings and theoretical directions. Attention, Perception, & Psychophysics 72(3):561–582. doi.org/10.3758/APP.72.3.561
  5. Grondin S, Meilleur-Wells G, Lachance R (1999). When to start explicit counting in a time-intervals discrimination task: a critical point in the timing process of humans. Journal of Experimental Psychology: Human Perception and Performance 25(4):993–1004. doi.org/10.1037/0096-1523.25.4.993
  6. Block RA, Hancock PA, Zakay D (2010). How cognitive load affects duration judgments: a meta-analytic review. Acta Psychologica 134(3):330–343. doi.org/10.1016/j.actpsy.2010.03.006
  7. Block RA, Zakay D, Hancock PA (1998). Human aging and duration judgments: a meta-analytic review. Psychology and Aging 13(4):584–596. doi.org/10.1037/0882-7974.13.4.584
  8. Hinton SC, Rao SM (2004). “One-thousand one… one-thousand two…”: chronometric counting violates the scalar property in interval timing. Psychonomic Bulletin & Review 11(1):24–30. doi.org/10.3758/BF03206456
  9. Block RA, Zakay D (1997). Prospective and retrospective duration judgments: a meta-analytic review. Psychonomic Bulletin & Review 4(2):184–197. doi.org/10.3758/BF03209393
  10. Cahoon D, Edmonds EM (1980). The watched pot still won't boil: expectancy as a variable in estimating the passage of time. Bulletin of the Psychonomic Society 16(2):115–116. doi.org/10.3758/BF03334455
  11. Droit-Volet S, Meck WH (2007). How emotions colour our perception of time. Trends in Cognitive Sciences 11(12):504–513. doi.org/10.1016/j.tics.2007.09.008
  12. Wearden JH, Penton-Voak IS (1995). Feeling the heat: body temperature and the rate of subjective time, revisited. Quarterly Journal of Experimental Psychology B 48(2):129–141. PubMed 7597195: pubmed.ncbi.nlm.nih.gov/7597195/

Magadzirirwo atakaita peji rino: rakanyorwa nechikwata cheHelibrain zvichibva pazvidzidzo zviri pamusoro, uye rakaongororwa naRobert(Chirungu) (ari kuita PhD yezvebiophysics) musi wa2026 Mbudzi 4. Tinorivandudza kana manyuko akachinja.