【正文】 miliating Act as the valley of the world. Acting as the valley of the world The ideal entirely bees sufficient Return, merge with, relate to true nature. True nature broken and scattered Next es action as tools Being used by sages Next es action as mediums for growth. In this way great tailors are not cutting. 29 It is attained, the desire to grab the world yet be acting on it I see it has not been satisfied yet The world, a spirited tool, cannot act either. Those who act are spoiling Those who take hold of are losing. So of things Some lead and some follow Some gust and some puff lightly Some are strong and some thin Some support and some destroy. Appropriately it happens that sages are Apart from extremes Apart from extravagance Apart from excess. 30 When it happens that tao assists men and lords The force of the soldier is not in the world. What takes effort is likely to return. Briars and thorns grow within the dwelling place of the army Behind a great military es the seed for a faminous year. Those who value Achieve results yet stop Are without venturing to strive to hold Achieve results yet do not brag Achieve results yet do not boast Achieve results yet do not be arrogant Achieve results yet without being done Achieve results yet do not strive. Things reach the prime and then are old? Appropriately called not in accordance with tao What is not in accordance with tao es to an early end. 31 In the end those with fine strategies lack the tools of fortune They have things which are somehow disliked So those who are present with tao are not dwelling in them. The masterchild resides in and es to treasure the left Using strategy, e to treasure the right Those with strategy lack the tools of fortune They have not the tools of the masterchild When using them in the absence of a foreseeable need Uncaring, indifferent actions are better. Conquer yet without embellishing Yet those who are embellishing justify joy in slaughtering men In the end those who are joyful in slaughteringmen Cannot e to achieve their aspired relation with the world. 32 The tao entirely lacks a name Although its true nature is tiny Noone in the world is able to methodize it either. If nobles and kings are able to keep to it The 10000 things attain selfspontaneity The heavens and earth join with each other and it rains sweet dew It is the mand of noone but people cooperate. Once measur。（抽象思維中） (ii) 言語(yǔ)的發(fā)展推動(dòng)了思維的發(fā)展 (iii) 思維對(duì)言語(yǔ)也是有作用的 思維的發(fā)展 也推動(dòng)言語(yǔ)的發(fā)展 eg:語(yǔ)法學(xué)習(xí)有助于學(xué)好語(yǔ)言 漢語(yǔ)特點(diǎn)（ p374） 思維與言語(yǔ)（ p378） 可見(jiàn)言語(yǔ)，語(yǔ)圖儀（ P381） (可以不看 ) aws equal? In fondness for people, governing a nation Is the ability to be absent of action equal? In opening and closing the gate of heavens Is the ability to be absent of femaleness equal? In seeing clearly all four reaches Is the ability to be absent from knowledge equal? Be giving birth, be nourishing. Giving birth yet without possessing Acting yet without sustaining Growing yet without directing Is appropriately called insightful ideal. 11 Thirty spokes converge at one hub The use of a chariot is in the presence of what is absent Shaping clay, it happens to act as a vessel The use of a vessel is in the presence of what is absent Cutting doors and windows to have it act as a room The use of a room is in the presence of what is absent. So Where there is presence beneficial actions happen Where there is absence useful actions happen. 12 Five colors blind the eye of man Five tones deafen the ear of man Five flavors chafe the mouth of man Racing and hunting inspire the mind of man to express craziness Goods difficult to obtain hamper the path of man. Appropriately it happens That sages act from the center without acting from the eyes. So detach from that, grab this. 13 Favor and disgrace look alarming. The treasure of great danger looks like the body. Why say favor and disgrace look alarming? Favor acts superior Disgrace acts inferior Being obtained it looks alarming Being lost it looks alarming Appropriately say favor and disgrace look alarming. Why say the treasure of great danger looks like the body? I place the occurrence of things of great danger As action of I in the presence of a body. I reach the absence of a body I am present with what danger? Appropriately say the treasure of great danger looks like the body. So treasuring it when the body acts in the world It looks like one can be mitted to the world. Being fond of it when the body acts in the world It looks like one can be entrusted to the world. 14 Being observed, lacking sight Say the name smooth Being listened to, lacking hearing Say the name rare Being pounced on, lacking obtainment Say the name small. That which these three describes cannot be resolved So they mingle yet act as one. What is high lacks brightness What is low lacks darkness Restrictions and restraints cannot be named Return, merge with, relate to the absence of things. It is an appropriate action to call it The absence of being shape39。Antrobus(1972) 29 個(gè)分量表 ——作因素分需，再對(duì)被試分組 結(jié)果 負(fù)疚 ——煩躁型 焦慮 ——錯(cuò)亂型 沉思型 不同文化背景的人，想象有差異 黑人 意大利人 愛(ài)爾蘭人 日耳曼人 多 少 Kripke Sonnenshein(1975) 想象頻率與時(shí)間關(guān)系，每隔 90 分鐘出現(xiàn)一次高潮想象的作用： 計(jì)劃功能；提醒功能；保持警惕 3． 實(shí)驗(yàn)研究 （ 1） 任務(wù)要求（高，低） 信號(hào)檢測(cè)任務(wù) ——自變量 與任務(wù)無(wú)關(guān)的思維作為想象的證據(jù) ——因變量 →結(jié)論：任務(wù)要求越高，無(wú)關(guān)思維越少。 （ 2） 轉(zhuǎn)換問(wèn)題 eg:漢諾題 通過(guò)操作