華東師大 輔導(dǎo)班筆記普通心理學(xué)第一章 緒論一節(jié) 心理學(xué) 個(gè)性二節(jié) 心理的實(shí)質(zhì) 為什么心理是人對(duì)客觀的主觀反映三節(jié) 心理學(xué)的任務(wù) 分枝（一般了解）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(dòng)的生理基礎(chǔ)（略看）神經(jīng)元 神經(jīng)系統(tǒng) 反射 反射弧 （非）有條件反射 巴莆洛夫 兩種信號(hào)系統(tǒng)第三章 心理的發(fā)生和發(fā)展（簡(jiǎn)單看）意識(shí) 反映 對(duì)意識(shí)的劃分 人類(lèi)意識(shí)的特征 與動(dòng)物意識(shí)的區(qū)別： 分為四點(diǎn)（一般了解） 人類(lèi)的基本特征（三點(diǎn)）第四章 注意一節(jié) 注意的概念 功能二節(jié) 種類(lèi)三節(jié) 注意的特征 （略看）第五章 感覺(jué)一節(jié) 概念 意義 （聯(lián)系實(shí)驗(yàn)心理）二節(jié) 感覺(jué)的測(cè)量（從概念入手） 視覺(jué)：適應(yīng) 視覺(jué)后象 不同感覺(jué)的相互作用第六章 知覺(jué)概念 感知學(xué)區(qū)別 知覺(jué)的基本特征 恒常性空間知覺(jué)：?jiǎn)窝?雙眼方位知覺(jué)：視覺(jué) 聽(tīng)覺(jué)時(shí)間知覺(jué)：概念 外在標(biāo)尺 內(nèi)在標(biāo)尺 時(shí)間的估計(jì)運(yùn)動(dòng)知覺(jué)：概念 真動(dòng) 似動(dòng)錯(cuò)覺(jué)第七章 記憶（重點(diǎn)）概念 記憶的過(guò)程（書(shū)一二三段第一行）記憶的種類(lèi)（簡(jiǎn)單看）記憶的過(guò)程：識(shí)記概念 識(shí)記種類(lèi) 識(shí)記因素保持：艾賓浩斯曲線 保存量 暫時(shí)遺忘 永久遺忘 影響保持因素 意義 數(shù)量 學(xué)習(xí)程度（過(guò)度學(xué)習(xí)） 材料的序列位置 遺忘的三個(gè)學(xué)說(shuō)（P227）復(fù)習(xí) （簡(jiǎn)單看） 聯(lián)想（P234）記憶系統(tǒng)：感覺(jué) 短時(shí)記憶 長(zhǎng)時(shí)記憶 感覺(jué)編碼形式 物理編碼感覺(jué)記憶容量 感覺(jué)記憶的信息儲(chǔ)存（略看）短時(shí)記憶（P240）：一分鐘內(nèi)又稱(chēng)操作記憶 工作記憶特點(diǎn)：1 時(shí)間 （一分鐘是很重要的界限） 復(fù)述 2容量（記憶廣度）7+2（可以是7年也可以是7組）組塊 3保存時(shí)間短又易干擾信息編碼：言語(yǔ)（聽(tīng)覺(jué)）少量視覺(jué)語(yǔ)義長(zhǎng)時(shí)記憶： 概念 特點(diǎn)1容量大 2保持時(shí)間長(zhǎng)久 理論上永久 3 提取上的困難信息編碼：意義編碼 表象 語(yǔ)義長(zhǎng)時(shí)記憶的儲(chǔ)存：程序性 陳述性第八章 表象一節(jié) 概念 特性 作用二節(jié) 想象的種類(lèi)三節(jié) 再造想象和創(chuàng)造想象 形成正確再造想象條件第九章 思維一節(jié) 概念 思維的種類(lèi)二節(jié) 概念 概念的形成（重點(diǎn)）三節(jié) 影響問(wèn)題解決因素P306四節(jié) 創(chuàng)造性思維（重點(diǎn)）特點(diǎn) 創(chuàng)造性思維的培養(yǎng)第十章 概念（略看）第十一章 情緒和情感一節(jié) 概念 作用 區(qū)別 與聯(lián)系二節(jié) 分類(lèi) 表情 動(dòng)作三節(jié) 概念四節(jié) 概念五節(jié) 考過(guò) 情緒的理論（簡(jiǎn)單看）第十二章 意志一節(jié) 概念 表現(xiàn)（1 2 3 4 條）二節(jié) 特征過(guò)程 （理解）三節(jié) 意志品質(zhì) 四處方面 培養(yǎng)第十三章 技能（教育心理學(xué)內(nèi)容）概念 知識(shí)、能力、技能的區(qū)別與聯(lián)系第十四章 個(gè)性（重點(diǎn)）一節(jié) 概念 特征二節(jié) 需要概念 作用 分類(lèi) 馬斯洛等6個(gè)三節(jié) 動(dòng)機(jī)概念 作用 分類(lèi) 基本概念 動(dòng)機(jī)理論 5個(gè)方面四節(jié) 興趣概念 分類(lèi) 品質(zhì)五節(jié) 理想概念第十五章一節(jié) 概念 氣質(zhì)對(duì)應(yīng)高級(jí)神經(jīng)活動(dòng)四節(jié) 氣質(zhì)在實(shí)踐活動(dòng)中的意義第十六章 性格一節(jié) 概念 與氣質(zhì)關(guān)系二節(jié) 結(jié)構(gòu) 特征（小點(diǎn)要看）三節(jié) 類(lèi)型理論四節(jié) 特質(zhì)論 五節(jié) 形成發(fā)展 家庭 學(xué)校 社會(huì)實(shí)踐 主觀因素第十七章 能力一節(jié) 概念P588能力知識(shí)的關(guān)系 種類(lèi)二節(jié) 智力與智力結(jié)構(gòu)（P592 P596）外國(guó)三節(jié) 能力發(fā)展 （P616）因素四節(jié) 能力的差異（大體了解）注： 知行意重點(diǎn) 可參考華師梁寧建 一本全實(shí)驗(yàn)心理學(xué)第一章 緒論一節(jié) 一 實(shí)驗(yàn)心理學(xué)的定義實(shí)驗(yàn)設(shè)計(jì) 實(shí)驗(yàn)方法 經(jīng)典研究 感覺(jué) 視覺(jué)聽(tīng)覺(jué) 知覺(jué) 記憶 情緒 儀器二 實(shí)驗(yàn)心理學(xué)中的幾個(gè)變量 常量 定義（自變量、因變量、控制變量）舉例 記憶三 實(shí)驗(yàn)中主試者與被試者的關(guān)系兩種：1按實(shí)驗(yàn)程序進(jìn)行主被試相互作用 通過(guò)指導(dǎo)語(yǔ)作用指示語(yǔ)作用 說(shuō)明實(shí)驗(yàn) 指導(dǎo)課題 指示語(yǔ)說(shuō)明（見(jiàn)書(shū)）2 干擾實(shí)驗(yàn)程序的作用 主試者效應(yīng) 被試者效應(yīng)（霍桑效應(yīng)）四 額外變量的控制 常規(guī)性方法（6中）排除法（巴莆洛夫） 恒定法 匹配法 隨機(jī)法 抵消平衡法 統(tǒng)計(jì)控制法二節(jié) 心理實(shí)驗(yàn)的程序（略看）三節(jié) 實(shí)驗(yàn)心理學(xué)簡(jiǎn)史 兩個(gè)階段（略看） 第二章 實(shí)驗(yàn)設(shè)計(jì)一節(jié) 實(shí)驗(yàn)設(shè)計(jì)的基本類(lèi)型實(shí)驗(yàn)設(shè)計(jì)定義實(shí)驗(yàn)前想到的具體計(jì)劃：在實(shí)驗(yàn)前選擇被試被試內(nèi)設(shè)計(jì) 被試間設(shè)計(jì) 混合設(shè)計(jì)二節(jié) 多變量實(shí)驗(yàn)技術(shù)多自變量實(shí)驗(yàn)定義（兩個(gè)、三個(gè)。）采用多自變量比單一自變量有更多優(yōu)點(diǎn)：1效率高2實(shí)驗(yàn)控制好3補(bǔ)給結(jié)果更有價(jià)值（交互作用）看 書(shū)中例子三節(jié) 實(shí)驗(yàn)技術(shù)統(tǒng)計(jì)分析（略）第三章 反應(yīng)時(shí)間一 簡(jiǎn)史 最早在天文學(xué)上發(fā)現(xiàn) 馮特 二 1反應(yīng)時(shí)間的性質(zhì) 2簡(jiǎn)單反應(yīng)時(shí)間：?jiǎn)我淮碳?反應(yīng)選擇反應(yīng)時(shí)：不同刺激物 3反應(yīng)時(shí)間實(shí)驗(yàn)的要求 個(gè)體差異（人差方程） （1）對(duì)被試反應(yīng)的要求 （2）在選擇反應(yīng)中刺激與反應(yīng)應(yīng)相等 4反應(yīng)時(shí)間的因變量 速度準(zhǔn)確性權(quán)衡 5P113反應(yīng)時(shí)間的精確研究 應(yīng)用研究三 測(cè)量反映時(shí)的應(yīng)用和方法四影響反應(yīng)時(shí)的因素五 用反應(yīng)時(shí)間分析信息加工的方法1成就的指標(biāo)（成績(jī)） 2內(nèi)部復(fù)雜性指標(biāo)方法：（從方法論）1 減數(shù)法*由荷蘭心理學(xué)家唐德斯提出 意義在于反過(guò)來(lái)推：從t推出心理過(guò)程 唐德撕反應(yīng)abcP144A S-RB S1-R1 S2-R2C S1-R1 S2TB-TC=選擇 TC-TA=辨別價(jià)值：把反應(yīng)時(shí)間和心理過(guò)程建立聯(lián)系實(shí)驗(yàn)：證明心理旋轉(zhuǎn)存在的實(shí)驗(yàn) 心理的旋轉(zhuǎn)和外界旋轉(zhuǎn)的規(guī)律是一樣的且有一定的策略性 說(shuō)明減數(shù)法在現(xiàn)代心理學(xué)的應(yīng)用另外兩個(gè)實(shí)驗(yàn)見(jiàn)書(shū)2加因素法：由斯頓伯格研究短時(shí)記憶信息提取實(shí)驗(yàn)時(shí)提出（見(jiàn)書(shū)）不是對(duì)減數(shù)法的否定而是其發(fā)展 在減數(shù)法基礎(chǔ)上發(fā)展與延伸 加因素法邏輯見(jiàn)書(shū)斯頓伯格認(rèn)為人的心理過(guò)程有一系列斯頓伯格的典型實(shí)驗(yàn) 短時(shí)記憶信息的提取四個(gè)因素 測(cè)試項(xiàng)目的質(zhì)量 數(shù)量 順序 反應(yīng)類(lèi)型見(jiàn)書(shū)P153圖3-25測(cè)試項(xiàng)目質(zhì)量：清晰還是模糊，是否獨(dú)立；識(shí)記項(xiàng)目質(zhì)量減數(shù)法和加因素法缺點(diǎn)：如加因素法的邏輯有漏洞開(kāi)窗實(shí)驗(yàn)P155在字母轉(zhuǎn)換實(shí)驗(yàn)中講解開(kāi)窗實(shí)驗(yàn) 要求被試做出聲的轉(zhuǎn)換 第四章 傳統(tǒng)心理物理法一節(jié) 簡(jiǎn)史傳統(tǒng)心理物理法定義 貢獻(xiàn)人：費(fèi)希鈉和科學(xué)的方法解決心理和物理之間的關(guān)系 把心理量化閾限問(wèn)題：1絕對(duì)閾限* 2差別閾限*絕對(duì)閾限的操作定義：50%能感覺(jué)的值二節(jié)測(cè)定閾限的三種方法1極限法 誤差 習(xí)慣誤差 期望誤差 練習(xí)誤差 疲勞誤差2平均誤差法 調(diào)整法 被試可參與誤差：動(dòng)作誤差：動(dòng)作影響調(diào)整結(jié)果 抵消 空間誤差：（調(diào)整可分別在右側(cè)） 3恒定刺激法三種心理物理法的比較三節(jié) 心理量表法順序量表：等級(jí)量表或位次量表 只標(biāo)志順序 等級(jí)排列法 對(duì)偶法等距量表比例量表第五章 現(xiàn)代心理物理法（信息檢測(cè)論）傳統(tǒng)心理物理法：包括客觀、主觀因素 例如痛覺(jué)測(cè)量信號(hào)檢測(cè)論兩個(gè)指標(biāo) 感覺(jué)D判斷標(biāo)準(zhǔn)SDT先進(jìn)在與用兩個(gè)指標(biāo)檢測(cè)閾限值P227-SDT原理P231-SDT統(tǒng)計(jì)學(xué)原理 列出一個(gè)造成矩陣P236-曲線=0擊中/0虛驚 d=Z擊中-Z虛驚P245-SDT的應(yīng)用 醫(yī)學(xué) 天氣預(yù)報(bào) 工程 第六章 視覺(jué)實(shí)驗(yàn)一節(jié) 視覺(jué)研究中的變量P272適宜的刺激：光的三個(gè)緯度-對(duì)應(yīng)的心理量P282視覺(jué)實(shí)驗(yàn)中的變量：自變量 因變量 控制變量二節(jié) 視覺(jué)的經(jīng)典實(shí)驗(yàn)一 視敏度的測(cè)定 影響因素）三點(diǎn)）二閃光融合頻率三顏色視覺(jué) 亮度 色調(diào) 飽和度顏色的基本特征 顏色混合和混合定律 三元色 混合配色 減法混合定律 補(bǔ)色率 中間色率 代替率 顏色視野和光譜敏感性顏色的標(biāo)定（色度圖1931）可求互補(bǔ)色和飽和度P319公式顏色的心理效應(yīng)第七章 聽(tīng)覺(jué)實(shí)驗(yàn)一節(jié) 聽(tīng)覺(jué)實(shí)驗(yàn)的變量聲波 16-20000HZ三個(gè) 物理屬性 頻率-音高 振幅-響度 波形-音色純音 復(fù)合音 共鳴聽(tīng)覺(jué)的各種變量1自變量 聲音刺激 恒定性 辨別性 可控性2因變量3控制變量 機(jī)體變量 操作變量二節(jié) 聽(tīng)覺(jué)的兩個(gè)屬性1音高：頻率起決定性作用 音高量表P359音高與強(qiáng)度有關(guān)系2響度*主要由振幅決定 響度量表 等響曲線 說(shuō)明也受頻率影響三節(jié) 聽(tīng)覺(jué)的基本模式聽(tīng)覺(jué)圖 可聞閾限（上下限） 3000HZ人耳最靈敏1聽(tīng)覺(jué)的掩蔽現(xiàn)象 P371-圖 噪音 語(yǔ)言掩蔽2聽(tīng)覺(jué)的疲勞與損失（見(jiàn)書(shū)）聽(tīng)覺(jué)的定位：雙耳強(qiáng)度差 雙耳時(shí)間差 雙耳周相差可見(jiàn)語(yǔ)言 儀器：語(yǔ)圖儀可見(jiàn)言語(yǔ)第八章 知覺(jué)實(shí)驗(yàn)一節(jié) 知覺(jué)實(shí)驗(yàn)中的變量自變量 定量 定性因變量 語(yǔ)言描述 反應(yīng)時(shí)二節(jié) 知覺(jué)現(xiàn)象的研究1知覺(jué)的組織 對(duì)象與背景（格式塔心理學(xué)）四種原則2錯(cuò)覺(jué)：視錯(cuò)覺(jué)3知覺(jué)的恒常性P420經(jīng)驗(yàn)的恒常性 愛(ài)模特定律 布來(lái)客摸比率 紹論斯定律4空間知覺(jué)和運(yùn)動(dòng)知覺(jué) 眼睛的調(diào)節(jié) 雙眼視軸符合 單眼線索 雙眼線索（利用雙眼視差） 運(yùn)動(dòng)視覺(jué)第九章 記憶記憶定義 識(shí)記 再認(rèn) 保持 信息加工記憶三種形式：瞬時(shí) 短時(shí) 長(zhǎng)時(shí)內(nèi)隱記憶 外顯記憶一節(jié) 變量和材料自變量：無(wú)意義音節(jié) 因變量：用SDT 控制變量：機(jī)體因素 環(huán)境因素二節(jié) 傳統(tǒng)方法自由回憶法P480-圖 再認(rèn)法 再學(xué)法 重建法 部分報(bào)告法（有突破性）分散注意法 記憶保護(hù)法三節(jié) 內(nèi)隱記憶（近代）一1再學(xué)習(xí)的節(jié)省 2 3 無(wú)意識(shí)學(xué)習(xí)4啟動(dòng)效應(yīng)對(duì)健忘病人的測(cè)量二內(nèi)隱記憶的理論理解1從多重記憶系統(tǒng)2加工系統(tǒng)四節(jié) 內(nèi)隱記憶系統(tǒng)的測(cè)量方法間接測(cè)量第十章 情緒（從方法上掌握）一節(jié)情緒概述傳統(tǒng)：印象法 表現(xiàn)法變量：認(rèn)知變量 行為變量 生理變量二節(jié) 情緒的生理指標(biāo)語(yǔ)圖分析法三節(jié) 表情研究的方法四節(jié) 主觀體驗(yàn)形容詞檢表 維量量表 分化量表第十一章 儀器色輪P285語(yǔ)圖儀P584熱輻射儀 眼動(dòng)儀 實(shí)體鏡 大小常性測(cè)量器注意分配儀 棒框儀 速示器 多重選擇器 皮膚電反應(yīng)儀 鏡畫(huà) 心理學(xué)史西方近代心理學(xué)史緒論 一般了解第一章 一般了解第二章十九世紀(jì)生理心理學(xué)（簡(jiǎn)單看）二節(jié) 知道顱相學(xué)第四章三節(jié) 馮特 生平四節(jié) 體系 知道七個(gè)部分要點(diǎn)大致解釋?zhuān)?研究直接2身心平行論3元素4實(shí)驗(yàn)內(nèi)省法 5感情三度學(xué)說(shuō)6意志心理學(xué)7個(gè)體心理學(xué)與民族心理學(xué)六節(jié) 貢獻(xiàn)與局限第五章一節(jié) 艾賓浩斯 貢獻(xiàn)第六章 基本不考第七章 簡(jiǎn)單看第八章 代表人物二節(jié)鐵心鈉的理論三節(jié)看一下 很少出題第九章 二節(jié) 卡特兒三節(jié) 桑代克 二個(gè)定律第十章 不大考第十一章 行為注意第十二章 新行為主義代表任務(wù) 托兒曼 中間變量 學(xué)習(xí)理論 赫耳 體系建立 斯金納第十三章 格式塔心理學(xué)二節(jié) 愛(ài)特還摸等三個(gè)倡導(dǎo)者三節(jié) 體系四節(jié) 不看第十四章 勒溫二節(jié) 需求準(zhǔn)需求四節(jié)基本概念第十五章 精神分析簡(jiǎn)單看三節(jié) 傅立葉的四節(jié) 阿德勒 榮格第十六章 新精神分析二節(jié) 沙里 文三節(jié) 霍你四節(jié) 佛螺母五節(jié) 卡頂納與愛(ài)立刻森第十七章 日內(nèi)瓦學(xué)派（重點(diǎn)）二節(jié) 皮亞姐西方心理學(xué)新進(jìn)展第二三章重點(diǎn)第二章一節(jié) 看一下二節(jié) 重點(diǎn)三節(jié) 一到六點(diǎn)四節(jié) 表正五節(jié) 評(píng)價(jià)第三章 第一二 三節(jié)簡(jiǎn)單 理解三節(jié) 一般了解四節(jié)黑體字第十一章 人本主義注：1心理學(xué)流派和思想是重點(diǎn) 2心理學(xué)史部分內(nèi)容劃在書(shū)里 教育統(tǒng)計(jì)學(xué) 統(tǒng)計(jì)的本質(zhì)是研究變異（不確定性）一對(duì)變異的一般情況進(jìn)行描述 描述性統(tǒng)計(jì)（描述單變量）集中量：平均數(shù) 中位數(shù) 眾數(shù)差異量：離差 平均差 方差 方差分析理論系統(tǒng)變異（如性別）Z=（X1-X2）/6X系統(tǒng)誤差X2=（fr-ft)2/ft統(tǒng)計(jì)檢驗(yàn)把變異分解為系統(tǒng)和隨機(jī)Z分?jǐn)?shù)：平均數(shù)的相對(duì)位置 單位是標(biāo)準(zhǔn)差什么叫標(biāo)準(zhǔn)分?jǐn)?shù) 有什么特點(diǎn)確切的分布形態(tài) 概率分布圖心理學(xué)的分布多為正臺(tái)分布 正態(tài)分布表偏態(tài)量（考過(guò)）概率和概率密度 概率密度在指在某點(diǎn)周?chē)l(fā)生的概率大概率分布圖 樣本分布圖 樣本個(gè)體的分布 抽樣分布 樣本的統(tǒng)計(jì)量的分布抽樣的均數(shù)的標(biāo)準(zhǔn)差比樣本標(biāo)準(zhǔn)差小相關(guān)系數(shù)：描述兩個(gè)變量一致性變化程度的統(tǒng)計(jì)量稱(chēng)名變量：如農(nóng)村 城市協(xié)方差 相關(guān)系數(shù) 相關(guān)系數(shù)檢驗(yàn)回歸：難過(guò)某個(gè)變量對(duì)另外變量分析回歸線 用來(lái)做預(yù)測(cè) 原則：最小二重法回歸方程檢驗(yàn)：y=kx+bSSy=SSR+SSeF=SSB/SST(變異分析)回歸線決定系數(shù)（1語(yǔ)言描述2公式3是相關(guān)系數(shù)的平方）二 推斷統(tǒng)計(jì)：通過(guò)樣本對(duì)總體推斷樣本-總體樣本-樣本 不同樣本之間的差異推斷統(tǒng)計(jì)：1 假設(shè) 從反面假設(shè) 2抽樣分布 計(jì)算統(tǒng)計(jì)量 3小概率事件在一次事件中不發(fā)生原理方差分析 重點(diǎn)兩因素總體均數(shù)檢驗(yàn)參數(shù)檢驗(yàn) 非參數(shù)檢驗(yàn) X2檢驗(yàn) 四格表 公式符號(hào)檢驗(yàn) 中位數(shù)檢驗(yàn)三 實(shí)驗(yàn)設(shè)計(jì)（抽樣設(shè)計(jì)）難點(diǎn)：1標(biāo)準(zhǔn)差和標(biāo)準(zhǔn)誤標(biāo)準(zhǔn)差：標(biāo)準(zhǔn)誤：均數(shù)標(biāo)準(zhǔn)差2概率與概率密度3樣本分布：原始觀測(cè)值抽樣分布：原始均值的觀測(cè)值45假設(shè)檢驗(yàn) 一般原理：歸納反證法怎樣理解自由度的變化總體標(biāo)準(zhǔn)差 樣本標(biāo)準(zhǔn)差6方差分析的原理 華中師大教育心理學(xué)筆記(佐斌)normal.What seems norma is only an illusion,And what seems good is finally revealed to be monstrous.The peoples confusion has lasted a very long time.Therefore the Sage is honest, but not judgmentalStrong, but not injurious to othersStraightforward, but not recklessBright, but not blinding.59In leading people and serving HeavenThere is nothing better than moderation.In moderation, one is already following the Tao.When one follows the Tao, great goodness is abundant.When great goodness is in abundance,There is nothing that cannot be overcome.When there is nothing that cannot be overcomeThen there are no limits.Having no limits, one can certainly govern a country.If you know the countrys Mother, you will long endure.I call this having deep roots and a firm stalk.This is the Way of long life and great insight.60Govern a big country as you would fry a smal fish.Approach the world with the Tao and evi will have no power.Not that evi has no power, but it will not harm people.Not that evi is not harmful,But the Sage is dedicated to not harming people-even evi people.When no one hurts another,All will eventually return to the good.61A great country is like a low-lying lake where many rivers converge;A foca point for the Earth, the feminine Spirit of the World.The female always overcomes the male by stillness.Stillness is the lowest position.Therefore a big country, By placing itself below a smaller countryWil win the smaller country.And a smal country, By placing itself below a larger countryWil gain the large country.Therefore, by being humble, one gainsAnd the other, being humble already, also gains.A great country needs to embrace the lowly.The smal country needs to serve others.Thus, both needs are satisfiedAnd each gets what it wants.Remember, the great country should always humble itself.62The Tao is the bosom of the UniverseIt is the good persons treasureAnd the bad persons refuge.Flattery may buy ones positionAnd good deeds can win people overBut if ones heart is not pureThat is All the more reason to cling to the Tao!Therefore when a king is coronated,Crowned in ceremony,Presented with gifts of rare value, And escorted in luxury,All these things pale when compared to the humble gift of the Tao,offered in silence.Why did the Sages of old value the Tao so much?Because, when you seek, you findAnd when you sin, you are forgiven.That is why the Tao is the greatest treasure of the Universe.63Do without doing.Work without forcing.Taste without seasonings.Recognize the Great in the small,And the many in the few.Repay hatred with kindness.Dea with the difficult while it is stil easy.Begin great works while they are small.Certainly the Earth does difficult work with ease,And accomplishes great affairs from smal beginnings.So, the Sage, by not striving for greatness,Achieves greatness.A person who makes promises lightlyIs not regarded as trustworthy.lIf you think everything is easy,You will find only difficulty.That is why the Sage considers All things difficultAnd finds nothing too difficult in the end.64What is at rest is easy to maintain.What has not yet happened is easy to plan.That which is fragile is easily shatteredThat which is tiny is easily scattered.Correct problems before they occur.Intervene before chaos erupts.A tree too big around to hug is produced from a tiny sprout.A nine-story tower begins with a mound of dirt.A thousand-mile journey begins with your own two feet.Whoever tries will fail.Whoever clutches, loses.Therefore the Sage, not trying, cannot failNot clutching, she cannot lose.When people try,They usually fail just on the brink of success.If one is as cautious at the outset as at the end,One cannot fail.Therefore the Sage desires nothing so muchas to be desireless.She does not value rare and expensive goods.She unlearns what she was once taughtAnd helps the people regain what they have lost;To help every being assume its natura way of being,And not dare to force anything.65In ancient times those who followed the TaoDid not try to educate the people.They chose to let them be.The reason people become hard to governIs that they think they know it all.So, if a leader tries to lead through cleverness,He is nothing but a liability.But if a leader leads, not through cleverness, butthrough goodness, this is a blessing to all.To be always conscious of the Great PatternIs a spiritua virtue.Spiritua virtue is awesome and infiniteAnd it leads All things back to their Source.Then there emerges the Great Harmony.66Rivers and the sea are able to rule the streams of a hundred valleys.Because they are good at taking the lower position,The streams of a hundred valleys run to them.Therefore, if you want to rule effectively over peopleYou must surely speak as if below them.If you want to lead well,You must surely walk behind them.That way when the Sage takes a position of powerThe people will not fee oppressed.And when the Sage leadsThe people will not think he is in the way.Therefore the whole world joyfully praises himand does not tire of him.Because he refuses to compete,The world cannot compete with him.67Everyone says this Tao of mine is great and nebulous.So great, in fact, that it is too nebulousTo be of any use.I have three treasures that I hold and cherish:One is called compassionAnother is called moderationAnd the third is called daring not to compete.With compassion, one is able to be brave.With moderation, one has enough to be generous with others.Without competition, one is fit to lead.Nowadays people dont bother with compassion But just try to be brave.They scoff at moderationAnd find they have little enough for themselves.They step on people in their rush to be first-This is death!One who is compassionate in warfare is victoriousAnd in defense he holds fast.When Heaven moves to save someoneIt protects him through compassion.68The best soldier is not violent.The best fighter is not driven by anger.The true conqueror wins without confrontation.The best employer is humble before his employees.I say there is much good in not competing.I call it using the power of the people.This is known as being in tune with Heaven, Like the Sages of old.69The military has a saying:I would rather be passive, like a guestthan aggressive, like a host.I would rather retreat a footthan advance an inch.This is called going forward without instigating,Engaging without forceDefense without hatredVictory without weapons.There is no greater calamity than underestimating the enemy.If I take my enemy too lightly, I am in danger of losing mycompassion, moderation and non-competitive spirit.So, when two armies confront each otherVictory will go to them that grieve.70My words are very easy to understandAnd very easy to practice.Yet the World is not able to understandNor able to put them into practice.My words speak of the primal.My deeds are but service.Unless people understand thisThey wont understand me.And since so few understand me,Then such understanding is rare and valuable indeed.Therefore the Sage wears common clothesAnd hides his treasures only in his heart.71She who knows that she does not know is the best off.He who pretends to know but doesnt is ill.Only someone who realizes he is ill can become whole.The sage is not il because she recognizes this illness as illness,Therefore she is not ill.72When people lose their fear of powerThen great power has indeed arrived.Do not intrude on the peoples materia living.Do not despise their spiritua lives, either.If you respect them, you will be respected.Therefore the Sage knows himself,But he is not opinionated.He loves himself, but he is not arrogant.He lets go of conceit and opinion, and embraces self-knowledge andlove.73A soldier who has the courage to fight will eventually be killed.But one who has the courage not to fight will live.In these two, one is good and the other harmful.Who knows why Heaven allows some things to happen?Even the Sage is stumped sometimes.The Way of Heaven Does not compete, but is good at winning;Does not speak, yet always responds;Does not demand, but is usually obeyed;Seems chaotic, but unfolds a most excellent plan.Heavens net is cast wideAnd though its meshes are loose,Nothing is ever lost.74If people do not fear deathHow can you threaten them with it?If people live in constant fear of death,Because those who break the law are seized and killed,Who would dare to break the law?There has always been an officia executioner.If you take the law into your own handsAnd try to take his place, It is like trying to take the place of amaster carpenterIn which case you would probably hurt your hands.75The people are starving because their leaders eat upAll their money in taxes.And so, they are hungry.The people are rebelliousBecause their leaders are intrusive.And so, they protest.The people make light of death because their leaderslive so well at their expense.And so, they expect death.Therefore, it seems that one who does not grasp this lifetoo tightly is better off than one who clings.76When people are alive they are soft and weak.At their death they are hard and rigid.All young things, including grass and treesAre soft and frail.At their death they are withered and dry.So, All that are hard and rigid take the company of death.Those who are soft and weak take the company of life.Therefore, powerfu weapons will not succeed(Remember that strong and tal treesare the ones that are cut down).The strong and rigid are broken and laid low.The soft and weak will always overcome.77The Tao of Heaven is like the stringing of a bow.The high is pressed down and the low is raised up.The string that is too long is shortenedand the string that is too short is added to.Heavens Way is to take from what has too muchAnd give it to what does not have enough.This is not the way of men, however,For they take from those who have littleTo increase the wealth of the rich.So who is it that has too muchand offers it to a needy World?Only someone who knows the Tao.Therefore, the Sage works anonymously.She achieves great thingsBut does not wait around for praise.She does not want her talents to attract attention to her.78In the whole World nothing is softer or weaker than water.And yet even those who succeed when attacking the hard and the strongcannot overcome itBecause nothing can harm it.The weak overcomes the strong.The soft conquers the hard.No one in the World can deny thisYet no one seems to know how to put it into practice.Therefore the Sage saysOne who accepts a peoples shame is qualified to rule it.One who embraces a condemned people.is called the king of the Universe.True words seem paradoxical.79When enemies are reconciled, some resentment invariably remains.How can this be healed?Therefore the Sage makes good on his half of the dealAnd demands nothing of others.One who is truly good will keep his promise.One who is not good will take what he can.Heaven doesnt choose sid