【導(dǎo)讀】華東師大輔導(dǎo)班筆記。二節(jié)心理的實(shí)質(zhì)為什么心理是人對客觀的主觀反映。四節(jié)方法觀察法實(shí)驗(yàn)法。五節(jié)心理學(xué)的發(fā)展有關(guān)馮特的心理學(xué)。第二章心理活動的生理基礎(chǔ)（略看）。神經(jīng)元神經(jīng)系統(tǒng)反射反射?。ǚ牵┯袟l件反射巴莆洛夫兩種信號系統(tǒng)。第三章心理的發(fā)生和發(fā)展（簡單看）。意識反映對意識的劃分人類意識的特征與動物意識的區(qū)別：分為四點(diǎn)人。類的基本特征（三點(diǎn)）。一節(jié)注意的概念功能。二節(jié)感覺的測量視覺：適應(yīng)視覺后象不同感覺的相互作用。程度材料的序列位置遺忘的三個學(xué)說。3保存時間短又易干擾。三節(jié)影響問題解決因素P306. 三節(jié)動機(jī)概念作用分類基本概念動機(jī)理論5個方面。4反應(yīng)時間的因變量速度準(zhǔn)確性權(quán)衡。第五章現(xiàn)代心理物理法。傳統(tǒng)心理物理法：包括客觀、主觀因素例如痛覺測量。SDT先進(jìn)在與用兩個指標(biāo)檢測閾限值。顏色的基本特征顏色混合和混合定律三元色

　　

【正文】 OF TEH Chapters: 21, 8, 78, 23, 5, 54, 38, 81, 33, 44, 67, 55, 16, 27, 49, 12, 26, 10, 50, 50, 20, 70 PART III ? YINYANG SUTRAS ON THE NATURE OF PARADOX Chapters: 35, 2, 9, 24, 29, 28, 43, 63, 42, 45, 64, 76, 13, 11, 48, 7, 52, 22, 37, 6 PART IV ? TAO AND THE STATE Taoist philosophy in leadership, education, government, and war Chapters: 15, 53, 46, 71, 19 (*20), 17, 66, 3, 39, 58, 59, 65, 60, 36, 57, 72, 75, 61, 79, 80, 74, 31, 30, 69, 68 1 The Tao described in words is not the real Tao. Words cannot describe it. Nameless it is the source of creation。 named it is the mother of all things. To see Tao the observer must be motiveless. Those with selfish motives see only the surface, not the innermost depths. These two kinds of observers look alike but differ in the insight of their observations. They look alike because they are both human。 within humanity is the key to the door of creation. 2 Whenever the most beautiful is perceived, ugliness arises, the least beautiful. Whenever good is perceived, evil exists, its natural opposite. Thus, perception involves opposites。 reality and fantasy are opposing thoughts。 difficult and simple oppose in degree。 long and short oppose in distance。 high and low oppose in height。 shrill and deep oppose in tone。 before and after oppose in sequence. The truly wise accept this and they work diligently without allegiance to words. They teach by doing, not by saying。 are genuinely helpful, not discriminating。 are positive, not possessive。 do not proclaim their acplishments, and because they do not proclaim them, credit for them can never be taken away. 3 Leaders Work Humbly Leaders should not seek power or status。 people will not then crave power or status. If scarce good are not valued highly, people will have no need to steal them. If there is nothing available to arouse passion, people will remain content and satisfied. The truly wise lead by instilling humility and openmindedness, by providing for fair livelihoods, by discouraging personal ambition, and by helping people to be upright. The wise avoid evil and radical reform。 thus the foolish do not obstruct them. They work serenely, with inner quiet. 4 Tao is a vast immeasurable void. It can be used to infinity。 it is truly inexhaustible. Like nature, it appears to be the origin of everything. In it, conflicts (sharp edges) are satisfied (rounded)。 differences (tangles) are resolved (united)。 observations (light) are clarified (tempered)。 disturbances (turmoil) are quieted (submerged). It is like a deep, dark pool. I do not know its source. It is like a prelude to nature, a preface to God. 5 Nature is indifferent to life. It realizes everything is as a straw dog. The truly wise are also indifferent to life. They realize humanity is as a straw dog. The universe is like a bellows: empty, yet quite full. As it proceeds, it produces. Much talk, much exhaustion. Keep your thoughts within! 6 The concept of Yin is ever present. It is the Mystic Female from whom the heavens and earth originate. Constantly, continuously, enduring always. Use her! 7 The heavens endure。 the earth is very old. Why? Because they do not exist for themselves, they therefore have long life. The truly wise are content to be last。 they are therefore first. They are indifferent to themselves。 they are therefore selfconfident. Perhaps it is because they do not exist for themselves that they find plete fulfillment. 8 The highest motive is to be like water: water is essential to all life, yet it does not demand a fee or proclaim its importance. Rather, it flows humbly to the lowest level, and in so doing it is much like Tao. In the home the truly wise love the humble earth, the foundation on which the home is built。 in the heart they love what is genuine。 in friendship they are passionate。 in words they are sincere。 in government they foster peace and good will。 in business they work with quiet efficiency. Serenity is the goal of Tao。 through it nothing is lost. 9 There is a danger in extremes: pull a bowstring too far and you wish you had let go before。 hone a swordedge too sharp and the edge will wear too soon。 fill your house with gold and jade and you invite thieves。 be proud and arrogant over good fortune and you prepare for your own downfall. When you have reached your goal, be satisfied to go no further. This is the way of Tao. 10 Can you control your mind so that it never strays from the way of Tao? Can you control your breathing so that it is soft and gentle like a newborn babe? Can you purify yourself so that you are perfect? Can you love all the people, rule them, and remain unknown? And do so without interference? Can you play the same role always? Give birth。 provide nourishment。 do this without being possessive. Give help without obligation. Lead without dominating. This is the Mystic Virtue (Teh). 11 Thirty spokes unite at the hub but the ultimate use of the wheel depends on the part where nothing exists. Clay is molded into a vessel but the ultimate use of the vessel depends upon the part where nothing exists. Doors and windows are cut out of the walls of a house but the ultimate use of the house depends upon the parts where nothing exists. So, there is advantage in using what can be seen, what exists. And there is also advantage in using what cannot be seen, what is nonexistent. 12 The five colors blind the eye。 the five notes deafen the ear。 the five tastes dull the tongue. Reckless ambition will unbalance the mind。 striving for earthly good pro