华南师大实验心理学复习资料.doc

华南师大实验心理学笔记用书：基础实验心理学甘肃人民出版社第一章 绪论 &1.观察与实验 一实验的意义以精密的控制获得正确的结果eg:下落物体的重量与下落时间的关系。物体高度，初速大小，重量，形状质地，etc时间为因变量，其他均为控制变量二心理学研究涉及的变量1自变量 可操纵（对一个事物），选择（男女，被试年龄。）刺激变量（一般都可操纵）被试变量（一般是用选择的方法）2因变量 测量（包括计数）3干扰变量（或称控制变量） 也包括刺激变量，被试变量。三思考1学习以后，再现之前，插入学习材料的多少与原来学习材料的遗忘情况之间的关系。2对外语单词每次记多少个（自变量）比较合适，测验做对的题数（因变量）。3视力（自变量）对字词再认（因变量）再认的影响4男女生（性别自）对计算机爱好差异（程度因）5小学生可否学代数 年龄（小学生/中学生 自） （学会/学不会 因）6培养自学能力，提高教学质量。（培养/不培养 自） （成绩 因）7说出变量控制上的问题(i) 一学校用计算机辅助教学，一组用PC机，一组用Apple机 结论：用计算机好。X.因为是在比较不同的机型。(ii) 一老是用计算机辅助口算数学。 一节课后测验，发现用计算机的学生的成绩高于不用计算机的学生。（智商，水平，性别，年龄都一样）结论：用计算机好 X.（因为情绪变量设有控制）用CIA,兴奋。&2.心理学实验设计的基本问题 一问题的选定从某理论，从生活经验二选定实验目的检验何种自变量与何种因变量之间的关系三实验方法（程序）egI)AB 对照 （两组）(ii)ANA (一组)方法一N(新方法)方法(iii)ANNAAN随机（一组）四（被试）选择对象五时间，地点，人员，材料&3.实验报告的写法 一题目二关键词 35个三引言。从前的实验。引用的话。自己的目的，原实验有何矛盾，问题。四方法五结果（不下结论）统计检验，有无显著性差异（也可能有引用，要注明）六讨论（自由发挥）七结论 强调结果八参考文献九附录（原始数据，资料）带有统计编号意义的用阿拉伯数字（年月日，时间也是）约数用中文（不要顿号），个位数也常用中文，文献中，古籍中文，现代数字万，亿，兆可压缩 eg:1.2亿 3千”X”第二章 反应时 一般问题 一人差方程A-B=0.5二反应时 没有反应的时间（又叫反应潜伏期）三唐德斯，反应时A,B,C图（略）四反应时的测定&2.减法反应时 一减法反应时的定义任务一与任务二只差一个要研究的环节，两反应时相减得到的结果即要研究的环节的反应时。二应用举例1心理旋转2实验：图（略）&3.加法反应时（附加因素法） 首先，S.Sternberg的实验图（略）第三章 心理物理法 &1.阈限及其操作定义操作定义：50刺激系列，反应系列（一般，刺激系列（范）&2.三种心理物理法（古典）一 化法（极限法）转折点：两次不同连续反应相应刺激的算术平均数。注：(i) 起点随机(ii) 渐增渐减随机(p98书)二恒定刺激法特点：只用少数几个（57个）刺激，并且在实验过程中，它是不变的找50的点：一个刺激经常出现在感觉到和不感觉到的中间地带，即它能感觉到的次数仅是其全部长时次数的百分之几。当是50时，即阈限位置。直线内插法：以刺激为横坐标，正确判断的百分数为纵坐标。纵轴50处画水平线。对差别阈限：比较刺激为横坐标。对差别阈限，以判断次数为纵坐标，画“”，及“”曲线2条。练习：1标准刺激100 （恒定刺激法测定差别阈限）“”比例 “”比例85 0.10 .9090 .20 .8095 .30 .70100 .50 .50105 .70 .30110 .80 .20115 .90 .10DLu=Lu- StDLl=St-Ll&3.心理量表法 函数关系称名量表学号 顺序量表第一名，第二名一顺序量表eg高高质量的比较)反映物理量与心理量之间的关系。但画不出图1等级排列法（同时呈现刺激）理论上不能加减求平均。但马马虎虎在操作上可以使用2对偶比较法单循环 双循环（5队10场） （5队20场，分主客场）二等距量表1感觉等距法（通过把一个感觉分成主观上相等距离）2差别阈限法（为了保持最小可觉差（主观增量恒定），比较刺激的物理强度也必须根据韦伯比例作相应增加。）三比例量表。1分段法。注：每个实验只选定一个比例进行比较。2数量估计法。&5.心理量和物理量的关系定律一对数定律（费希约定律）韦伯定律 K=I/I二幂（指数）定律史蒂文斯：S=bIa 不管心理量与物理量之间的关系依什么定律。它们之间都有一定的函数关系，这是肯定的。第四章 现代心理物理学 &1.信号检测论 一 传统心理物理学的缺陷：感受性和被试反应的主观因素相混合。二 信号检测论的由来：在测定感受性上，把被试的主观态度区分开来。三 决策标准 p114(图)四 术语先定概率：在呈现刺激钱，主试要先告诉被试SN和N各自出现的概率N“噪音”刺激，SN信号刺激和噪音刺激同时呈现P(Y/SN)击中 P(N/N)正确否定P(Y/N)虚报 P(N/SN)漏报五 SDT指标1辨别力2似然比（p116）六 信号检测实验1有无法 以先定概率控制被试的判断标准(p125) ROC 曲线 对角线：一点没有辨别力越远离对角线：辨别力越好2评价法 由被试按15个等级自己控制判断标准。P.S标准，纵线高度 (标准正态分布的概率密度)basic程序 由程序得出的两个Z相减，（注正负号）则可得到d.10.input “单测还是双测，1单，2双”；a30.input“上策概率”；QQ:概率50.IF a=1 than 8070.Q=Q/280.if Q.5 than 11090 u=0100 goto 190110 y=-log(4*Q*(1-Q)120 z1=11111.6936233982E-12*Y+.150 if Q90组（2）30 70 .30 90无显著差异，因为被试不太考虑基础比率，而着重于典型特征。图（略）可能性与相似度相关系数：0.97可能性与相关系数：-.65说明判断可能不太考虑基础比率2易提取性3问题形式二种问法： 问法一 方案1：200人得数方案2：600人中，1/3概率全部得救600人中，2/3全部死亡（概率）问法二 方案1：400人死亡方案2：0人死亡1/3概率全部死亡2/3概率三自然推理数量估计1易计算性2评价与预测若是一种向50方向的回归，因为没有效度，没有区分性。Eg:假定有十个学生，要求被试以某一指标，对他们以后学习成绩的情况作预测。被试 组1指标：百分等级平均分 组2 注意力测验百分等（同上） 组3 幽默感（等级分算）（同上） &3.概念形成 一概述 1什么是概念？ 逻辑学上，是一种思维的形式，反映事物的本质属性的心理学上，是一种分类的原则，根据它来对事物分门别类。 有的概念用处延来解释。 2什么是概念形式。 定义上，原则形式的过程（依赖于正例） 过程上，舍弃非本质特征，提取本质特征 3研究方法 （1）刺激材料 人工概念（1920 Hull） 可以消除知识经验的影响 （2）实验范式 主动型（如上，被试从主试回答中进行） 被动型（主试告诉被试那些卡片是。，或不是） eg:主动型实验中的记录表。 图（略） 二有关概念形式的实验研究 （一） 概念形成的策略三概念形成的机制1假设检验说被试形成概念时，运用策产生假设，寻求刺激来验证假设。2Kellog的实验，要求被试在下一次假设提出时，回忆上一次假设，刺激。结果，假设的回忆最差，说明假设检验说有漏洞Reber(人工语法)Kellog:50道乘法（心算）分散注意 30张脸谱 测试 测脸谱60张：30张旧，30张新 结果不错 用内隐学习来解释 样例学习说 概念形成中，记住一具体的例子（自然概念） Rosch提出 &4.问题解决（这里是需要思维过程的问题） 一问题的岁那个组成，起始状态，目标状态，操作（往往还要尝试错误）河内塔（汉诺塔）二问题解决的模式1针对人工问题的研究（1） 状态动作模式，分支多花时多，分支少，花时少，恢复原来情况（不愿意），难。（2） 问题分解模式2Greeno 问题分类（1） 归纳结构问题eg:狼，狗虎？找出相同点，不同点，“比较”过程。 （2）转换问题 eg:汉诺题 通过操作，把起始状态变成目标状态 （1）（2）都称作“手段目的分析” （3）排列问题 eg2upzlepuzzle 三知识和经验对问题解决的影响专家与新手 棋子排列（hi(1981)的实验专家 物理学教授；新手：刚开始学物理的人要求 对题目分类结果： 新手根据图的相似程度分类 旋转问题（既根据题目的表面特征分类）斜面问题专家根据用到的定律，方法分类：能量守恒牛顿第二定律专家喜欢顺向思维working forward新午喜欢用逆向思维working backward&5.想象与创造 一想象1什么是想象？无向性思维有向性思维被动推理主动推理2测量研究 Singer&Mccraven(1961) 240个美国人，96%,每人每天都有想象活动 想象的内容主要是一些表象，且与计划（尤其是人际关系的计划）有关。 Singer&Antrobus(1972) 29个分量表作因素分需，再对被试分组 结果 负疚烦躁型 焦虑错乱型 沉思型 不同文化背景的人，想象有差异 黑人 意大利人 爱尔兰人 日耳曼人 多 少 Kripke Sonnenshein(1975) 想象频率与时间关系，每隔90分钟出现一次高潮想象的作用： 计划功能；提醒功能；保持警惕 3实验研究 （1） 任务要求（高，低） 信号检测任务 自变量 与任务无关的思维作为想象的证据因变量 结论：任务要求越高，无关思维越少。 图（略） （2）“坏消息”效应。Antrobus,Singer,Gveenberg. 坏消息可以激发想象 （3）应激效应 正常组 应激组 用备电影增强应激性 再做信号检测任务结果，应激组有“侵入性思维”（不由自主要区想刚力片中的镜头，自己想摆脱它也不能） 侵入性思维的特点（I）不随意（意识）性 （II）难以摆脱 （III）应该摆脱 （IV）同一念头，重复出现 二创造 实验研究少，测验量表研究则较多 1创造性个体研究 Ann Roe(1952) 64名优秀美国科学家（文理都有）智力测验，主题统觉测验，交谈。 第九章 情绪 情绪的生理指标 一 皮肤电 皮肤温度 二 血管容积，脉搏率 三 呼吸P.S紧张焦虑情况下，口干舌燥交感神经兴奋 四 脑电 a清醒，要静 B动脑子 表情量表 情绪的理论 James 阿诺德 认知 图（略） 人悲伤的时候效率也高，为什么？ 因为背上水平不同于动机水平（激动水平） 第十章 动作机能 练习曲线 高原现象 言语机能(p368) 思维，言语 言语活动是意识活动的一部分，所以并不能说语言决定思维，思维决定言语皮亚杰 相互作用论： (i) 言语是思维的工具。（抽象思维中） (ii) 言语的发展推动了思维的发展(iii) 思维对言语也是有作用的思维的发展也推动言语的发展eg:语法学习有助于学好语言 汉语特点（p374） 思维与言语（p378） 可见言语，语图仪（P381）(可以不看)ecame 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 they possessed them (in fullest measure). (Those who) possessed in a lower degree those attributes (sought how) not to lose them, and therefore they did not possess them (in fullest measure).(Those who) possessed in the highest degree those attributes did nothing (with a purpose), and had no need to do anything. (Those who) possessed them in a lower degree were (always) doing, and had need to be so doing.(Those who) possessed the highest benevolence were (always seeking) to carry it out, and had no need to be doing so. (Those who) possessed the highest righteousness were (always seeking) to carry it out, and had need to be so doing.(Those who) possessed the highest (sense of) propriety were (always seeking) to show it, and when men did not respond to it, they bared the arm and marched up to them.Thus it was that when the Tao was lost, its attributes appeared; when its attributes were lost, benevolence appeared; when benevolence was lost, righteousness appeared; and when righteousness was lost, the proprieties appeared.Now propriety is the attenuated form of leal-heartedness and good faith, and is also the commencement of disorder; swift apprehension is (only) a flower of the Tao, and is the beginning of stupidity.Thus it is that the Great man abides by what is solid, and eschews what is flimsy; dwells with the fruit and not with the flower. It is thus that he puts away the one and makes choice of the other.39The things which from of old have got the One (the Tao) are-Heaven which by it is bright and pure;Earth rendered thereby firm and sure;Spirits with powers by it supplied;Valleys kept full throughout their voidAll creatures which through it do livePrinces and kings who from it getThe model which to all they give.All these are the results of the One (Tao).If heaven were not thus pure, it soon would rend; If earth were not thus sure, twould break and bend; Without these powers, the spirits soon would fail; If not so filled, the drought would parch each vale; Without that life, creatures would pass away; Princes and kings, without that moral sway, However grand and high, would all decay.Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves Orphans, Men of small virtue, and as Carriages without a nave. Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an(ordinary) stone.40The movement of the TaoBy contraries proceeds;And weakness marks the courseOf Taos mighty deeds.All things under heaven sprang from It as existing (and named); that existence sprang from It as non-existent (and not named).41Scholars of the highest class, when they hear about the Tao, earnestly carry it into practice. Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it. Scholars of the lowest class, when they have heard about it, laugh greatly at it. If it were not (thus) laughed at, it would not be fit to be the Tao.Therefore the sentence-makers have thus expressed themselves:-The Tao, when brightest seen, seems light to lack;Who progress in it makes, seems drawing back;Its even way is like a rugged track.Its highest virtue from the vale doth rise;Its greatest beauty seems to offend the eyes;And he has most whose lot the least supplies.Its firmest virtue seems but poor and low;Its solid truth seems change to undergo;Its largest square doth yet no corner showA vessel great, it is the slowest made;Loud is its sound, but never word it said;A semblance great, the shadow of a shade.The Tao is hidden, and has no name; but it is the Tao which is skilful at imparting (to all things what they need) and making them complete.42The Tao produced One; One produced Two; Two produced Three; Three produced All things. All things leave behind them the Obscurity (out of which they have come), and go forward to embrace the Brightness (into which they have emerged), while they are harmonised by the Breath of Vacancy.What men dislike is to be orphans, to have little virtue, to be as carriages without naves; and yet these are the designations which kings and princes use for themselves. So it is that some things are increased by being diminished, and others are diminished by being increased.What other men (thus) teach, I also teach. The violent and strong do not die their natural death. I will make this the basis of my teaching.43The softest thing in the world dashes against and overcomes the hardest; that which has no (substantial) existence enters where there is no crevice. I know hereby what advantage belongs to doing nothing (with a purpose).There are few in the world who attain to the teaching without words, and the advantage arising from non-action.44Or fame or life,Which do you hold more dear?Or life or wealth,To which would you adhere?Keep life and lose those other things;Keep them and lose your life:-which bringsSorrow and pain more near?Thus we may see, Who cleaves to fame Rejects what is more great; Who loves large storesGives up the richer state.Who is content Needs fear no shame. Who knows to stop Incurs no blame. From danger free Long live shall he.45Who thinks his great achievements poorShall find his vigour long endure.Of greatest fulness, deemed a void,Exhaustion neer shall stem the tide.Do thou whats straight still crooked deem;Thy greatest art still stupid seem,And eloquence a stammering scream.Constant action overcomes cold; being still overcomes heat. Purity and stillness give the correct law to all under heaven.46When the Tao prevails in the world, they send back their swift horses to (draw) the dung-carts. When the Tao is disregarded in the world, the war-horses breed in the border lands.There is no guilt greater than to sanction ambition; no calamity greater than to be discontented with ones lot; no fault greater than the wish to be getting. Therefore the sufficiency of contentment is an enduring and unchanging sufficiency.47Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Tao of Heaven. The farther that one goes out (from himself), the less he knows.Therefore the sages got their knowledge without travelling; gave their (right) names to things without seeing them; and accomplished their ends without any purpose of doing so.48He who devotes himself to learning (seeks) from day to day to increase (his knowledge); he who devotes himself to the Tao (seeks) from day to day to diminish (his doing).He diminishes it and again diminishes it, till he arrives at doing nothing (on purpose). Having arrived at this point of non-action, there is nothing which he does not do.He who gets as his own all under heaven does so by giving himself no trouble (with that end). If one take trouble (with that end), he is not equal to getting as his own all under heaven.49The sage has no invariable mind of his own; he makes the mind of the people his mind.To those who are good (to me), I am good; and to those who are not good (to me), I am also good;-and thus (all) get to be good. To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am als