華東師大心理測(cè)量復(fù)習(xí)資料-全文預(yù)覽
【正文】 hat keeps flowing, as opposed to an upended barrel that splashes water everywhere and has no more to give. 2) Detachment. Tao cultivators give with no expectations or attachments. They give only for the sake of giving, not to win recognition or showcase their generosity. 3) Based on need. Tao cultivators look for opportunities where giving would make the most significant difference for someone in need. In a snowstorm, they would deliver coal to someone who has trouble staying warm. This may not be very expensive to do, but it has meaning for the recipient that is priceless. 4) Not necessarily tangible. Tao cultivators recognize that material things and moary values are not the only ways to give. They are also ready to give an encouraging word, a cheery greeting, a smile, a blessing, a pat on the back, a helping hand, recognition, fiveness, courtesy, praise.... The world is full of wonderful ways to give. 80 Small country, few people Let them have many weapons but not use them Let the people regard death seriously And not migrate far away Although they have boats and chariots They have no need to take them Although they have armors and weapons They have no need to display them Let the people return to tying knots and using them Savor their food, admire their clothes Content in their homes, happy in their customs Neighboring countries see one another Hear the sounds of roosters and dogs from one another The people, until they grow old and die Do not go back and forth with one another The ideal place is a small country with few people in it. This place is free of conflict and strife. Even though they have hundreds of military instruments, they don39。 they do not take. Those who lack virtue are like the tax collectors. It is as if they hold the collections notice over other people. They take from everyone and give to no one. Given this is the case, how can it be that generous souls prosper while misers seem to be forever pinching pennies? Shouldn39。 “數(shù)字 ”的特性： I. 區(qū)分性 II. 等級(jí)性 /序列性 III. 等距性 IV. 可加性 絕對(duì)的零點(diǎn)（沒有此特性）－理想的參照點(diǎn)，加減乘除都可以 I. 參照點(diǎn)： 1` 人為參照點(diǎn) 只能加減，不能乘除。－中國國內(nèi)著名心理測(cè)量方面的學(xué)者。也叫比率智商 實(shí)齡 后來量表的特點(diǎn) I. 操作性量表（比納的量表是語言性量表） II. 團(tuán)體測(cè)驗(yàn) （比納的量表是個(gè)別的測(cè)驗(yàn)） III. 教育測(cè)驗(yàn)（學(xué)習(xí)測(cè)驗(yàn)， eg桑代克，斯坦福成就測(cè)驗(yàn)） IV. 人格的測(cè)驗(yàn) V. 特殊能力測(cè)驗(yàn)（ eg音樂，繪畫能力 etc） 四． 心理測(cè)驗(yàn)在中國的發(fā)展 1916 樊炳清 介 紹比納的量表 1920 南京高等師范學(xué)校（現(xiàn)南大），廖世承、陳鶴琴開設(shè)心理測(cè)量課。 三． 科學(xué)心理測(cè)量的誕生與發(fā)展 1905 法國 比納（ Bi） 1895 創(chuàng)辦第一本心理學(xué)雜志《心理學(xué)年報(bào)》 心理測(cè)量的原理：把結(jié)果與他人比較，以求概括。 到現(xiàn)在，用于測(cè)注意力 民間，周歲試兒 到現(xiàn)在，嬰幼兒的動(dòng)作測(cè)量 古代的問答法 到現(xiàn)在，臨床談話法，問卷法 莊子：九征 到現(xiàn)在，情景法 博弈（棋）、九連環(huán)、七巧板――古代測(cè)智力水平的器具 八陣圖。 I. 心理測(cè)量的發(fā)展史 一． 中國古代的心理測(cè)量思想與實(shí)踐 1905 法國――科學(xué)心理測(cè)量 . 孔子――心理測(cè)量的思想 “中人以上，可以語上也；中人以下，不可以語上也。――桑代克 凡是有數(shù)量的東西都是可以測(cè)量的。 凡是客觀存在的事物都是有數(shù)量的。 心理測(cè)量的結(jié)果不絕對(duì)?！? 翻譯后，名為 《人類能力之研究》 韓非 一手畫圓，一手畫方。 德國 馮 特 心理測(cè)量的思想。 190 1911 兩次修訂，制訂了“智齡”之后，有斯坦?！保燃{量表（推孟修訂， 1916） [現(xiàn)在的所謂“比納量表 ]引入了斯騰（德國）的心理商數(shù)概念，變化為：
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