【導(dǎo)讀】研究的結(jié)果應(yīng)該是可信的和有效的。具體體現(xiàn)在五個(gè)方面：①概念和。理論結(jié)構(gòu)使用的嚴(yán)謹(jǐn)性。②科學(xué)家系統(tǒng)地、實(shí)證性地驗(yàn)證他們的理論和假設(shè)。④對各種現(xiàn)象間內(nèi)在關(guān)系的探討。測量一般必須具有較高的。究受到的最多的批評。詹姆斯于1878年授予霍爾心理學(xué)博士學(xué)位。1887年霍爾在美國創(chuàng)辦了第一份心理學(xué)。據(jù)和理論解釋，為將來的應(yīng)用研究奠定基礎(chǔ)。應(yīng)用研究是指以解決實(shí)際的科學(xué)問題為主要目的

　　

【正文】 —— 感覺量與刺激量的對數(shù)成正比，這就是韋伯 費(fèi)希納定律。 第六章 單因素實(shí)驗(yàn)設(shè)計(jì)方差分析 科學(xué)的心理實(shí)驗(yàn)方法主要包括兩部分內(nèi)容，實(shí)驗(yàn)設(shè)計(jì)和統(tǒng)計(jì)處理 。 實(shí)驗(yàn)的效度是實(shí)驗(yàn)的核心，在審視一個(gè)實(shí)驗(yàn)設(shè)計(jì)時(shí)一般從兩方面來看，一是看實(shí)驗(yàn)的內(nèi)部效度，一是看實(shí)驗(yàn)的外部效度。 實(shí)驗(yàn)設(shè)計(jì)的內(nèi)容包括：（ 1）單因素實(shí)驗(yàn)設(shè)計(jì)，包括單因素被試間設(shè)計(jì)、單因素被試內(nèi)實(shí)驗(yàn)設(shè)計(jì)，以及拉丁方實(shí)驗(yàn)設(shè)計(jì)等。（ 2）多因素實(shí)驗(yàn)設(shè)計(jì)，包括多因素被試間設(shè)計(jì)、多因素被試內(nèi)設(shè)計(jì)、混合實(shí)驗(yàn)設(shè)計(jì)。 當(dāng)兩個(gè)總體沒有差異，而統(tǒng)計(jì)推論的結(jié)論說有差異，就犯了 Ⅰ 類錯(cuò)誤；當(dāng)兩個(gè)總體存在差異，而統(tǒng)計(jì)推論的結(jié)論說沒有差異，就犯了 Ⅱ 類錯(cuò)誤。 Ⅰ 類錯(cuò)誤的發(fā)生概率用 α 表示， Ⅱ 類錯(cuò)誤發(fā)生的概率用 β 表示。 ω2 是自變量和 因變量聯(lián)系強(qiáng)度的指標(biāo)，表示因變量隨自變量變化的比例，其范圍為 000 ～100 ?？潞嘟ㄗh用一個(gè)粗略的標(biāo)準(zhǔn)來表示自變量與因變量聯(lián)系的強(qiáng)度。當(dāng) ω2≤01 時(shí)自變量與因變量聯(lián)系很弱，實(shí)驗(yàn)效果很差。 ω2≈06 時(shí)自變量與因變量聯(lián)系中等，實(shí)驗(yàn)效果中等。ω2≥15 時(shí)自變量與因變量聯(lián)系較強(qiáng)，實(shí)驗(yàn)效果好。 第七章 因素實(shí)驗(yàn)設(shè)計(jì)方差分析 簡單效應(yīng)檢驗(yàn)方法常用的 Tukey HSD 檢驗(yàn)法。 第八章 因子分析 KMO 值是相關(guān)系數(shù)與偏相關(guān)系數(shù)的一個(gè)比值。 KMO 值最大接近 1。 KMO值小，對因子分析不利。 直接斜交 旋轉(zhuǎn)有一個(gè)參數(shù) δ 。 δ=0 時(shí)，因子最傾斜。 δ 的負(fù)值越小，因子越不傾斜。 A skilful (mander) strikes a decisive blow, and stops. He does not dare (by continuing his operations) to assert and plete his mastery. He will strike the blow, but will be on his guard against being vain or boastful or arrogant in consequence of it. He strikes it as a matter of necessity。 he strikes it, but not from a wish for mastery. When things have attained their strong maturity they bee old. This may be said to be not in accordance with the Tao: and what is not in accordance with it soon es to an end. 31 Now arms, however beautiful, are instruments of evil omen, hateful, it may be said, to all creatures. Therefore they who have the Tao do not like to employ them. The superior man ordinarily considers the left hand the most honourable place, but in time of war the right hand. Those sharp weapons are instruments of evil omen, and not the instruments of the superior man。he uses them only on the pulsion of necessity. Calm and repose are what he prizes。 victory (by force of arms) is to him undesirable. To consider this desirable would be to delight in the slaughter of men。 and he who delights in the slaughter of men cannot get his will in the kingdom. On occasions of festivity to be on the left hand is the prized position。 on occasions of mourning, the right hand. The second in mand of the army has his place on the left。 the general manding in chief has his on the right。his place, that is, is assigned to him as in the rites of mourning. He who has killed multitudes of men should weep for them with the bitterest grief。 and the victor in battle has his place (rightly) according to those rites. 32 The Tao, considered as unchanging, has no name. Though in its primordial simplicity it may be small, the whole world dares not deal with (one embodying) it as a minister. If a feudal prince or the king could guard and hold it, all would spontaneously submit themselves to him. Heaven and Earth (under its guidance) unite together and send down the sweet dew, which, without the directions of men, reaches equally everywhere as of its own accord. As soon as it proceeds to action, it has a name. When it once has that name, (men) can know to rest in it. When they know to rest in it, they can be free from all risk of failure and error. The relation of the Tao to all the world is like that of the great rivers and seas to the streams from the valleys. 33 He who knows other men is discerning。 he who knows himself is intelligent. He who overes others is strong。 he who overes himself is mighty. He who is satisfied with his lot is rich。 he who goes on acting with energy has a (firm) will. He who does not fail in the requirements of his position, continues long。 he who dies and yet does not perish, has longevity. 34 Allpervading is the Great Tao! It may be found on the left hand and on the right. All things depend on it for their production, which it gives to them, not one refusing obedience to it. When its work is acplished, it does not claim the name of having done it. It clothes all things as with a garment, and makes no assumption of being their lord。it may be named in the smallest things. All things return (to their root and disappear), and do not know that it is it which presides over their doing so。it may be named in the greatest things. Hence the sage is able (in the same way) to acplish his great achievements. It is through his not making himself great that he can acplish them. 35 To him who holds in his hands the Great Image (of the invisible Tao), the whole world repairs. Men resort to him, and receive no hurt, but (find) rest, peace, and the feeling of ease. Music and dainties will make the passing guest stop (for a time). But though the Tao as it es from the mouth, seems insipid and has no flavour, though it seems not worth being looked at or listened to, the use of it is inexhaustible. 36 When one is about to take an inspiration, he is sure to make a (previous) expiration。 when he is going to weaken another, he will first strengthen him。 when he is going to overthrow another, he will first have raised him up。 when he is going to despoil another, he will first have made gifts to him:this is called 39。Hiding the light (of his procedure).39。 The soft overes the hard。 and the weak the strong. Fishes should not be taken from the deep。 instruments for the profit of a state should not be shown to the people. 37 The Tao in its regular course does nothing (for the sake of doing it), and so there is nothing which it does not do. If princes and kings were able to maintain it, all things would of themselves be transformed by them. If this transformation became to me an object of desire, I would express the desire by the nameless simplicity. Simplicity without a name is free from all external aim. With no desire, at rest and still, all things go right as of their will. 38 (Those who) possessed in highest degree the attributes (of the Tao) did not (seek) to show them, and therefore the