心理学导论 英文
心理学导论transcript11
Introduction to Psychology: Lecture 11 Transcript February 21, 2007 << backProfessor Paul Bloom: On Monday we--I presented an introduction to evolutionary psychology, the looking at psychology from an evolutionary perspective, and trying to make a case and give some examples of how it can help illuminate and illustrate certain aspects of how the mind works. One of the advantages of an evolutionary perspective on the mind is that it forces us to look scientifically at what we would otherwise take for granted. There are a lot of aspects of how we are and what we are and what we do that seem so natural to us. They come so instinctively and easily it's difficult, and sort of unnatural, to step back and explore them scientifically but ifwe're going to be scientists and look at the mind from a scientific perspective we have to get a sort of distance from ourselves and ask questions that other people would not normally think to ask. And the clearest case of this arises with the emotions. And as a starting point there's a lovely quote from the psychologist and philosopher William James that I want to begin with. So, he writes:To the psychologist alone can such questions occur as: Why do wesmile when pleased and not scowl? Why are we unable to talk to acrowd as we talk to a single friend? Why does a particular maiden turnour wits upside down? The common man--[None of you are thecommon man.] The common man can only say, "Of course we smile.Of course our heart palpitates at the sight of the crowd. Of course welove the maiden. And so probably does each animal feel about theparticular things it tends to do in the presence of certain objects. To thelion it is the lioness which is made to be loved; to the bear the she-bear.To the broody hen, the notion would probably seem monstrous thatthere should be a creature in the world to whom a nestful of eggs wasnot utterly fascinating and precious and never to be too-much-sat-uponobject which it is to her.Now, there's a few things to note about this passage. First, it's incredibly sexist. It assumes not just merely in reflexive use of phrases. It assumes that--William James assumes he's talking to males, male humans who sometimes take the perspective of male bears. And so, it assumes a male audience. You wouldn't normally--You wouldn't actually ever write this way. A second point is it's beautifully written and you're not--;also, not allowed to write that way anymore either. It's poetic and lyrical and if--William James characteristically writes that way. I think he writes so much better than his brother, Henry James, an obscure novelist. [laughter] Finally though, the point that he makes is a terrific one, which is yes, all of these things seem natural to us but the reason why they seem natural is not because they are in some sense necessary or logical truths. Rather, they emerge from contingent aspects of our biological nature.And so we need to step back. We actually--We need to step back and ask questions like--and these are questions we're going to ask--Why does poop smell bad? Avoid the temptation to say, "Well, poop smells bad because it's so stinky." The stinkiness ofpoop is not an irreducible fact about the universe. Rather, the stinkiness of poop is a fact about human psychology. To a dung beetle poop smells just fine. Why does chocolate taste good? Well, chocolate--The good tastiness of chocolate isn't some necessary fact about the world. It's a fact about our minds that doesn't hold true for many other creatures. And so, we have to step back and ask why to us do we find chocolate appealing?Why do we love our children? Don't say they're lovable. Many of them are not [laughter] and, as William James points out, every animal, most animals, many animals love their children. They think their children are precious and wonderful. Why? Why do we get angry when people hit us? Suppose somebody walked up to you and slapped you in the face? You'd be afraid. You'd be angry. Would you get sleepy, feel nostalgic, suddenly desire some cold soup? [laughter] No. Those are stupid alternatives. Of course if somebody slapped us you would--we would get angry or afraid. Why? Why do we feel good when someone does us a favor? Why don't we feel angry? Why don't we feel fearful? What we're going to do throughout this course is step back and ask these questions. We're going to ask questions nobody would have otherwise thought to ask, where the common man wouldn't address, and this is, of course, standard in all sciences.The first step to insight is to ask questions like why do things fall down and not up? And I imagine the first person who articulated the question aloud probably met with the response saying, "What a stupid question. Of course things fall down." Well, yes, of course things fall down, but why? Why is our flesh warm? Why does water turn solid when it gets cold? These are natural facts about the universe, but the naturalness needs to be explained and not merely assumed. In this class we're going to explore, throughout the course, what seems natural to us and try to make sense of it. And to that end we have to ask questions that you wouldn't normally ask. We've already done this to some extent with domains such as visual perception, memory, language and rationality, but now we're going to move to the case where it's maybe even somewhat more difficult to do this. Now, we're going to start dealing with the emotions. We're going to talk about the emotions, why they exist, what they're there for, and how they work.I want to start off with the wrong theory of the emotions. And the wrong theory of the emotions is beautifully illustrated in the television and movie series Star Trek. In this alternative fantasy world, there are characters, Mr. Spock in the original Star Trek, Data in one of the spin-offs, who are described as competent, capable, in fact in many ways, super competent and super capable people. But they're described as not having emotions. Spock is described as not having emotions because he's half Vulcan, from a planet where they lack emotions. Data is an android who is said to lack an emotion chip.This lack of emotions on this--on a TV series does not hurt them much. They're able to fully function. And in fact, in a TV series emotions are often seen as a detriment. You do better off without them. And there are many people in sort of common sense who might think "Gee, if only I could just use my rationality, think reasonably and rationally and not let my emotions guide my behavior I'd be much better off." It turns out that this is a notion of how to think about the emotions that is deeply wrong. And in fact, makes no sense at all.Using the example of Star Trek, Steven Pinker, in his book How the Mind Works, nicely illustrates the problem here. He writes, "Spock must have been driven by some motives or goals. Something must have led him to explore strange new worlds, to seek out new civilizations and to boldly go where no man had gone before." Presumably, it was intellectual curiosity that set him to drive and solve problems. It was solidarity with his allies that led him to be such a competent and brave officer. What would he have done if attacked by a predator or an invading Klingon? Did he do a handstand, solve the four-color map theorem? Presumably, a part of his brain quickly mobilized his faculties to scope out how to flee and how to take steps to avoid a vulnerable predicament in the future. That is, he had fear. Spock did not walk around naked around the ship. Presumably, he felt modesty. He got out of bed. Presumably, he had some ambitions and drive. He engaged in conversations. Presumably, he had some sociable interests.Without emotions to drive us we would do nothing at all. And you could illustrate this scientifically. Creatures like Spock and Data don't exist in the real world but there are unusual and unfortunate cases where people lose, to some extent or another, their emotions. And you could look at these people and see what happens to them. The classic case, the most famous case, is that of a man called Phineas Gage. Phineas Gage is the classic Intro Psych example – an extremely poor guy, poor schmuck.In 1848--He was a construction foreman. In 1848 he was working at a site with explosives and iron rods. And due to an explosion, an iron rod passed through his head like so. Imagine that rod shooting upwards. It went under his eye and popped out the top of his head. It landed about one hundred feet away covered with blood and brains. The rod itself weighed thirteen pounds. Amazingly, Gage was not killed. In fact, he was knocked unconscious only for a short period and then he got up and his friends surrounded him and asked, "Are you okay?" And they--And then they took him to the hospital. On the way to the hospital, they stopped by a tavern and he had a little pint of cider to drink, sat down and talked to people. And then he had an infection, had to have surgery. But when it was all said and done he wasn't blind, he wasn't deaf, didn't lose language, didn't become aphasic, no paralysis, no retardation. In some sense, what happened was much worse. He lost his character.Here's a description at the time of what Gage was like. And this is from Damasio's excellent book Descartes' Error:He used to be a really responsible guy, a family man, very reliable,very trustworthy. But after the accident he was fitful, irreverent,indulging at times in the grossest profanity, manifesting but littledeference for his fellows, impatient of restraint or advice, a child in hisintellectual capacities and manifestations. He had the animal pleasuresof a strong man. His foul language is so debased that women areadvised not to stay long in his presence.And he couldn't hold a job. He lost his family, couldn't hold a job. He ended up in the circus. He was in the circus going around the country with his big iron rod telling everybody the story as they surrounded him and clapped. There are other cases like Phineas Gage, cases where people have had damage to that same part of the brain,parts of the frontal cortex. And what they've lost is they basically lost a good part of their emotions. And what this means is they don't really care that much about things. They can't prioritize.Damasio tells a case of one of his patients who was under the pseudonym here of Elliot. And Elliot had a tumor in his frontal lobe. And the tumor had to be removed and with it came a lot of Elliot's frontal lobe. And again, as a result of this, Elliot was not struck blind or deaf or retarded, and he didn't become the sort of profane character that Phineas Gage became, but he lost the ability to prioritize. He lost the ability to set goals. Damasio describes him here:At his job at an activity he would read and fully understand thesignificance of the material [He works in an office.] but the problemwas he was likely, all of a sudden, to turn from the task he had initiatedto doing something else and spending an entire day doing that. Hemight spend an entire afternoon deliberating on which principle ofcategorization he should apply to files. Should it be the date or the sizeof the document, pertinence to the case or another?He couldn't set his goals. He couldn't--He ended up not being able to keep a job, not being able to deal with people. And these are not men who have lost their emotions. There is no case around where you could have your emotions entirely blotted out. But they lost a large part of their emotional capacity and as a result, their rationality failed. Emotions set goals and establish priorities. And without them you wouldn't do anything, you couldn't do anything. Your desire to come to class to study, to go out with friends, to read a book, to raise a family, to be--to do anything are priorities set by your emotions. Life would be impossible without those emotions. And so, there's certain themes we're going to explore here. The first is this, that emotions are basically mechanisms that set goals and priorities and we're going to talk a lot about--in this class and the next class about universals. We're also going to talk about culture. It turns out that cultures, different cultures, including differences between America and Japan and the American South and the American North, have somewhat different emotional triggers and emotional baselines to respond to. But at the same time, as Darwin well knew, emotions have universal roots that are shared across all humans and across many animals.So, the agenda for this class and the next class is going to go like this. First, I want to talk a little bit about facial expressions, which are ways in which we communicate our emotions – not the only way, but an important way – and look, in particular, at the case of smiling because it's kind of interesting. Then I want to look at one case study of a nonsocial emotion, that of fear. I want to then deal with feelings towards our kin, people we're genetically related to, and then--and this will take us to the next class, feelings towards non kin.So first, faces. And as an introduction to faces I have a brief film clip from Paul Ekman, who is one of the world's great scholars in the study of facial expressions. [clip playing]In Ekman's work, he presents us with instructions on how to make different faces and identify faces. Ekman actually has a sort of more practical career along with his scientific career. He trains police and secret service members to try to figure out cues to honesty and dishonesty. There's a very interesting New Yorker profile on him by Malcolm Gladwell a few years ago, something you might be interested in. But let's do one of his faces.Please lower your brows and draw them together. That means even those who aren't making eye contact with me now. Tense your lower and upper eyelids. Don't pop out contact lenses but just tense them. Stare. Your eyes can bulge somewhat. [laughter] Okay. Now, the last part is important. Press your lips together with the corners straight or down. That's good. You got it. [laughter] Okay. Just because you are not making eye contact with me doesn't mean I can't see you. Okay. [laughter] Well, what you're looking like presumably is this [referring to a slide]. And what face is that? What emotion does that correspond to? Anger.There's all sorts of databases of different faces from around. This guy--I don't know who he is but he seems to be on a lot of these things [laughter] but the thing is you don't need to rely on him. You don't need to rely on Western faces. Even if you go on line there's, by now, a lot of databases from faces from all sorts of genders and national origins. This is from a Japanese women facial expressions. And there are some subtle and very interesting differences across countries and across people, but there's also deep universals. You don't have to work very hard to figure out what these different facial expressions mean.I want to give one more face example because I want to focus on this a little bit. This one's a little bit easier. Raise the corners of your lips back and up, please. [laughter] Raise your cheeks. Raise your lower eyelids if you can. [laughter] They're smiling. You're smiling. You can stop [laughter] smiling. Yale is actually really big on smiling. We have two of the world's experts on smiling. This is Angus Trumble, the curator at the British Art Gallery who wrote this wonderful book, A Brief History of the Smile looking at the smile in art. And this is my colleague, Marianne LaFrance, who is actually not smiling in that picture but she studies smiling and smiling in adults, smiling in children, smiling across cultures, and the different social uses of smiling. And there are some interesting discoveries people have made about smiles and about smiles and the emotions.One--Oh. Well, one is that smiles are universal. We know, for instance, that young children smile. This is my son, Zachary, when he was younger, not that weird-looking kid [laughs] next to him. [laughter] Thank God. [laughter] And even blind children, children blind from birth, will smile. They'll smile appropriately, making an important point that smiling is not learned by looking at other people's faces.Smiling is also not uniquely human. Nonhuman primates smile as well. Smiles are social signals. You might imagine that people smile when they're happy. This is actually not the case. It's not as simple as that. Rather, people smile when they wish to communicate happiness and we know that from several studies. There are some studies of bowlers and the studies are very nice. What they do is they film bowlers. So, the bowlers do their bowling and sometimes they knock down all the pins, which is called a what? A strike. So a strike--and that's good in the bowling world. So, theyknock down all the pins but what they don't do, is they don't smile after they knock down the pins. They are being filmed. They don't smile. Then they turn around to their friends and give a big grin.Other studies have looked at films of people who have just won Olympic gold medals. Now, not surprisingly, people who have won Olympic gold medals are very happy. This is good news to win an Olympic gold medal. But they don't actually stand on the podium grinning. Rather, they stand there with their faces in a normal expression. Then when they stand up and face the crowds, there's a big smile. You can ask yourself whether during sex, an activity where many people enjoy, whether or not people smile during sex. And you can discover this yourself with [laughter] a partner or a mirror. [laughter]So, there are other things we know about smiles. There are different types of smiles. There are actually quite a few different types of smiles that are different in interesting ways. This is Paul Ekman again. Which one's a better smile? Who votes for the oneon the right? Who votes for the one on the left? There are two different sorts of smiles. The one on the right is a smile of greeting. It's sometimes known as a "Pan Am" smile. Pan Am is a now defunct airline which had at that time--They were--They don't call them stewardesses anymore but they're--the stewardesses would come in and they would smile. That was part of their job. But it was a big, fake smile, the Pan Am smile, a smile to communicate "hello" and--but it's as opposed to a smile where the communication is that of genuine happiness. The difference is around the eyes. It's not the mouth. It's the eyes.A real happiness smile, what's known as a Duchenne smile, after a neurophysiologist who studied it, involves moving the eyes. What's interesting is about only one out of every ten people can fake a Duchenne smile. So, if you smile at somebody, and you just hate their guts but you want to smile at them, it's--unless you're quite gifted it's difficult to fake a really good, really happy smile.You could--It's not difficult to study smiles in the real world. You could look at politicians, for instance. Politicians are often in contexts where they have to smile a lot. And what they do is they simply give the Pan Am smile. The mouth moves up, particularly if somebody is attacking their record or ridiculing them, and they'll smile and--but it's not a sincere smile. The eyes don't move.My favorite example of this was a few years ago when there was a huge battle for the House majority leader. And a guy named--a Republican named John Boehner won this position in quite a heated battle. And they took a picture of the guy--This is not very nice. They took a picture of the guy, Roy Blunt, as he stepped out. And he had lost and this was his expression. [laughter] And he's not really very happy [laughter] as opposed to a smile like this, which is a real smile.So, you have two sorts of smiles: A real happiness smile [or] a Duchenne smile--called--also known as the Duchenne smile, and then a Pan Am smile, or greeting smile. And you'll use each of those smiles at different points in your day and in your life. It turns out that these different smiles have real psychological validity. They seem to sort of reflect deep differences in your mood and emotions and thoughts. Ten-month-olds, for instance, give different sorts of smiles. When their mother approachesthere they give a real happiness smile. Then when a stranger approaches or someone else approaches there they'll tend to give more of a greeting smile.John Gottman studied married couples. And John Gottman does a lot of work--Well, what he does is he looks at film clips of couples. And by analyzing the film clips he tries to predict will their marriages survive. And one of his cues--There's different cues. Incidentally, sort of side topic: The death knell for a marriage for Gottman--This is his big finding. It's not if they fight a lot. It's not they scream at each other. It's not even if they hate each other. The death knell of a marriage is contempt. And so, if he shows these clips: I walk in, "Honey, I'm home," and my spouse has the look of contempt, it's a bad sign. [laughter] But another clue is the sort of smiles they give when they see each other when they walk into the lab. If it's a true happiness smile, that's actually bodes better for the relationship than a Pan Am, or greeting smile. Finally, studies have been done of college yearbook photos looking at people thirty years later. And it turns out that there's a correlation, a reliable relationship between how happy somebody is now and back thirty years ago in their yearbook photo--what sort of smile they're giving.There is some evidence for a third sort of smile. This is known as a coy smile or an appeasement smile. This is sort of a very specialized sort of smile. This is a smile of embarrassment or stress. You give it when you want people to like you, you want to join in; you want to make people feel positive about you. But you're in, sort of, a high-stress situation often with some sort of risk. And what you do is you sort of you turn away. There's no eye contact. You turn away and kind of give this-- [demonstrating by tilting his head to the side]And this actually shows up in other primates. Here's a nice picture. [laughter] So, the rhesus monkey bites her own infant, and the infant gives a scream and then the submissive, coy smile. And it also shows up in human infants. Here's a nice clip of a coy baby smile. I'll walk you through it. The baby is being approached, [laughter] goes like this [with locked-gaze the brows raise and a smile starts], smiles like this [smile widens and head turns up a left], and then the aversion [smile widens and head is further averted]. Yeah. Babies are cute. [laughter] Any questions at this point about smiling? What are your smiling questions? [laughter] Yeah.Student: Do nonhuman primates' smiles [inaudible]Professor Paul Bloom: That's a good question. I don't know. There's evidence that the coy smile shows up in non--The question was, "Do nonhuman primates give the same smiles that humans do?" such as a distinction between the Pan Am smile, a greeting smile, versus a genuine smile of happiness? I don't know. I'll find out for you for next class though. That's a good question. Yeah.Student: How come some people's smiles are better than other people's smiles? Professor Paul Bloom: How come some people's smiles are better than other people's smiles? The non-interesting psychological answer, some people are better looking and there's more thing-- [laughter] but the deeper answer is some people arebetter able to smile. Some people are better able to use the cues to express true happiness.There's something else about smiles which is going to come up, which your question raises, I think, which is going to come up in--when we talk about emotional contagion and actually, some issues of morality. Smiles are extremely contagious. So, what I'd like people to do--If you're sitting next to somebody, please turn around and find someone next to you and look at them. Don't do anything. Just look at them. Whoever is being looked at, look back. [laughter] This is not-- [laughter] Please arbitrarily decide. Okay. Please arbitrarily decide on the smiler. That will be--No, not at me, at each other, [laughter] and that will be the person--If you are unable to resolve this dispute--yes, you two, please--if you are unable to resolve this dispute, the person to the right of me will be the smiler. So, look at each other expressionless. [laughter] Now, the person who is the mandated smiler, [laughter] on three, please smile. One, two, three. [laughter] Okay. [laughter]Worst class demo ever [laughter] but if one could imagine more restrained circumstances, it is actually extremely difficult to be facing somebody who's really smiling at you and not smile. This is true, by the way, for virtually every other emotion. The phenomena is known as "emotional contagion," where if you're facing somebody, for instance, and they're--they look at you in a face of absolute rage, it is very difficult to just sit there without your own face molding in accord to their own. And the reasons why this happens and how that works is something we'll talk about later on. So that's--One more question. Yes.Student: [inaudible]Professor Paul Bloom: I don't know if that's--The question is, "Is there a difference between smiling with your teeth versus just your lips closed?" There probably is. That's not a main smile difference but my bet is that there probably is a difference. And my bet also is that that sort of distinction, how much teeth you show when you smile, is the sort of thing that would show regional and country by country differences. For instance, there's been research finding that people in England smile different from people in the United States. And I think that those are the sort of contrasts that you would expect to find in cross-cultural differences. Every culture is going to have Pan Am smiles, happiness smiles, coy smiles, but the variation of that sort is something which will vary as a result of how you're raised and the people around you.I want to deal with a few emotions in this class and next and the first case study of an emotion I want to deal with is the emotion of fear. And I want to deal with fear for different reasons. One reason is it's a basic emotion, it's universal. All humans have it. Many nonhumans, probably most nonhuman, species have it too. And it also brings us back to the lecture on behaviorism where we talked about classical conditioning and different theories of what people are afraid of. It's a nonsocial emotion. What I mean by this is it's possible, of course, to be afraid of a person, but unlike an emotion like gratitude, it's not intrinsically social. You could be afraid of falling off a cliff or something. It has a distinctive facial expression again.This is a famous picture of Lee Harvey Oswald who was being assassinated by Jack Ruby. And this is the detective's face standing there, a mixture of fear and anger。
耶鲁心理学导论07中英文
耶鲁心理学导论07中英文Here is an essay on the topic "Introduction to Yale Psychology 07" with a word count exceeding 1000 words, written in English without any additional punctuation marks in the body of the text.The field of psychology has long been a subject of fascination and exploration, with researchers delving into the intricacies of the human mind and behavior. One such area of study that has garnered significant attention is the work of the renowned Yale University, particularly its contributions to the understanding of human cognition and decision-making. In this essay, we will explore the "Introduction to Yale Psychology 07," a comprehensive exploration of the university's groundbreaking research and its implications for our understanding of the human psyche.At the heart of the Yale Psychology 07 curriculum lies a deep dive into the mechanisms that govern our thought processes and decision-making. The program delves into the complex interplay between our conscious and subconscious minds, examining how various cognitive biases and heuristics shape our perceptions and choices. Through a rigorous examination of experimental studies and real-world case studies, students are challenged to critically evaluatethe ways in which our brains process information and arrive at conclusions.One of the key areas of focus within the Yale Psychology 07 curriculum is the concept of decision-making under uncertainty. In a world where we are constantly bombarded with information and faced with complex choices, the ability to navigate ambiguity and make sound decisions becomes increasingly crucial. The program explores the various cognitive strategies and biases that come into play when individuals are tasked with making decisions in the face of incomplete or conflicting information.For instance, the program examines the phenomenon of the "anchoring effect," whereby individuals tend to rely heavily on the first piece of information they encounter when making judgments or decisions. This bias can have significant implications in a variety of contexts, from financial investments to legal proceedings. By understanding the underlying cognitive processes that contribute to this effect, students are better equipped to recognize and mitigate its influence in their own decision-making.Another crucial aspect of the Yale Psychology 07 curriculum is the exploration of the role of emotions in shaping our behavior and decision-making. Emotions, long considered the antithesis of rationality, are now recognized as integral components of the humancognitive landscape. The program delves into the ways in which our emotional responses can both enhance and hinder our ability to make sound choices, and how the interplay between cognition and emotion can lead to complex and sometimes counterintuitive outcomes.For example, the program examines the concept of "affective forecasting," the process by which individuals predict their future emotional reactions to events or outcomes. Research has shown that people often struggle to accurately anticipate the intensity and duration of their emotional responses, leading to suboptimal decision-making. By understanding the mechanisms behind affective forecasting, students can develop strategies to better account for the emotional dimension of their choices.The Yale Psychology 07 curriculum also delves into the realm of social cognition, exploring how our perceptions and judgments are shaped by the social context in which we operate. From the influence of group dynamics to the impact of cultural norms, the program examines how our cognitive processes are inextricably linked to the social world around us.One particularly fascinating area of study within this domain is the concept of "heuristics and biases." These mental shortcuts that we employ to navigate the complexities of social interaction can oftenlead to systematic errors in judgment and decision-making. The program explores how these biases can manifest in areas such as stereotyping, in-group favoritism, and the attribution of causality.By understanding the underlying cognitive mechanisms that drive these biases, students are better equipped to recognize and mitigate their influence in their own lives and in the broader social context. This knowledge can have profound implications for fields ranging from organizational management to public policy, where the ability to make unbiased decisions can have far-reaching consequences.Throughout the Yale Psychology 07 curriculum, students are challenged to apply the principles and insights they have gained to real-world scenarios. Through a combination of case studies, simulations, and hands-on research projects, they are encouraged to explore the practical applications of psychological theory and to develop innovative solutions to complex problems.One such example is the program's exploration of the role of psychology in the realm of behavioral economics. By understanding how cognitive biases and heuristics shape financial decision-making, students can contribute to the development of more effective financial products and policies that better account for the human element in economic behavior.Similarly, the program's focus on social cognition has implications for fields such as organizational management and human resources. By understanding how group dynamics and cultural norms influence employee behavior and decision-making, students can develop strategies to foster more inclusive and productive work environments.In conclusion, the "Introduction to Yale Psychology 07" curriculum represents a comprehensive and deeply insightful exploration of the human mind and its intricate workings. Through a rigorous examination of cognitive processes, emotional responses, and social influences, the program equips students with the knowledge and tools necessary to navigate the complex and ever-evolving landscape of human behavior. As the field of psychology continues to advance, the insights and methodologies developed at Yale University will undoubtedly continue to shape our understanding of the human experience and inform our efforts to create a more just, equitable, and fulfilling world.。
心理学导论 08
心理学导论Introduction to Psychology 08Perception & Attention & Memory感知、注意与记忆Basic sub-divisions of memory记忆的基本细分部分Storage differences 存储差异•LTM: virtually unlimited长时记忆简称"LTM" long-term memory，实际上是无限的（拥有巨大的储存能力，有如电脑硬盘。
记忆的储存容量肯定是有限的，因为大脑是有限的，但并没有人知道储存容量到底有多大）•STM: 短时记忆简称"STM" short-term memory，与LTM相比，短时记忆的储存容量实际上则非常有限，有如电脑中的内存。
念一组数字，实际上念完以后能记下来的有多少？如：14, 59, 11, 109, 43, 58, 98, 487, 25, 389, 54•George Miller: 7 +/- 2，认知心理学家乔治·米勒认为，短时记忆的标准记忆容量，是七正负二7 +/- 2 what? 七正负二乜7 +/- 2 chunks 七正负二个"组块"•L A M A I S O N•L A M A I S O N•L A M A I S O N 将一堆英文字母分块可以便于记忆-- expertise effects (e.g., Chess) 事物在记忆中的存储方式很大程度上取决于你对该事物的理解程度，这种不同会在专业知识的效果上表现出来。
例如国际象棋How to get information into LTM 如何从长时记忆中获取信息•Rehearsal not enough光复述是不够的•Need structure/organization 需要将信息结构化并进行组织1.Depth-of-processing 加工深度2. Mnemonics 记忆方法3. Understanding 理解Just try your best to remember the paragraph 让你尽力去记住更多的文章内容：This paragraph is about flying a kite：以下文章内容是关于放风筝的：A newspaper is better than a magazine. A sea shore is a better place than the street. At first it is better to run than to walk. You may have to try several times. It takes some skill but is easy to learn. Even young children can enjoy it. Once successful, complications are minimal. Birds seldom get too close. Rain, however, soaks in very fast. Too many people doing the same thing can also cause problems. One needs lots of room. If there are no complications it can be verypeaceful. A rock will serve as an anchor. If things break loose from it, however, you will not get a second chance.报纸比杂志好。
心理学专业英语总结(完整)
心理学专业英语总结——HXY随意传阅·顺颂试安注释：1.“*”在书上是黑体字，但感觉不重要背了也没什么卵用2.“”背景色项表示答案恰好有三项，可能出选择3. 人名已加黑，可能连线或选择4. 每章节的末尾有方便记忆的单词表（只包括这篇总结中出现的关键单词）5. 方便理解记忆，已在各项下方注明中文释义6.“,”大部分都是作为点之间的分割，类似于逗号，前后不连成句子Chapter 1——Perspectives in psychology 心理学纵览Section 1: Approaches to psychology 心理学入门●What is psychology? 心理学是什么Definitions: The scientific study of behaviour and mental processes.定义：对行为和心理过程的科学研究Psychology come from: ①philosophy, ②biology ③physics.心理学来源于：哲学、生物学和医学When: 1879 as a separate scientific discipline.形成于：1879年，作为独立学科History (develop): structuralism, functionalism, psychoanalysis, behaviourism, cognitive psychology, humanistic approach, biological approach.历史发展：结构主义，机能主义，精神分析，行为主义，认知，人本主义，生理。
●The psychoanalytic approach to psychology 精神分析理论Origins & history: Sigmund Freud, unconscious mental causes, treat as the causes of mental disorders, built up an theory.历史来源：弗洛伊德提出潜意识心理动机，把它视为心理疾病的原因，并建立理论。
耶鲁大学公开课-心理学导论英文字幕 transcript03
Introduction to Psychology: Lecture 3 Transcript January 24, 2007 << backProfessor Paul Bloom: Okay. The last class we talked about the brain. Now we're going to talk a little bit about some foundations. So today and Monday we're going to talk about two very big ideas and these ideas are associated with Sigmund Freud and B. F. Skinner and are psychoanalysis and behaviorism. And I want to talk about psychoanalysis today and behaviorism next week.Now, one of these things--One of the things that makes these theories so interesting is their scope. Most of the work we're going to talk about in this class--Most of the ideas are narrow. So, we're going to talk about somebody's idea about racial prejudice but that's not a theory of language acquisition. We'll talk about theories of schizophrenia but they're not explanations of sexual attractiveness. Most theories are specialized theories but these two views are grand theories. They're theories of everything, encompassing just about everything that matters, day-to-day life, child development, mental illness, religion, war, love. Freud and Skinner had explanations of all of these.Now, this is not a history course. I have zero interest in describing historical figures in psychology just for the sake of telling you about the history of the field. What I want to tell you about though is--I want to talk about these ideas because so much rests on them and, even more importantly, a lot of these ideas have critical influence on how we think about the present. And that's there. [pointing at the slide]Now, for better or worse, we live in a world profoundly affected by Sigmund Freud. If I had to ask you to choose a--no, name a famous psychologist, the answer of most of you would be Freud. He's the most famous psychologist ever and he's had a profound influence on the twentieth and twenty-first century. Some biographical information: He was born in the 1850s. He spent most of his life in Vienna, Austria, but he died in London and he escaped to London soon after retreating there at the beginning of World War II as the Nazis began to occupy where he lived.He's one of the most famous scholars ever but he's not known for any single discovery. Instead, he's known for the development of an encompassing theory of mind, one that he developed over the span of many decades. He was in his time extremely well known, a celebrity recognized on the street, and throughout his life. He was a man of extraordinary energy and productivity, in part because he was a very serious cocaine addict, butalso just in general. He was just a high-energy sort of person. He was up for the Nobel Prize in medicine and in literature; didn't get either one of them; didn't get the prize in medicine because AlbertEinstein--Everybody loves Albert Einstein. Well, Albert Einstein really wrote a letter because they asked for opinions of other Nobel Prizes. He wrote a letter saying, "Don't give the prize to Freud. He doesn't deserve a Nobel Prize. He's just a psychologist." Well, yeah. Okay.While he's almost universally acclaimed as a profoundly important intellectual figure, he's also the object of considerable dislike. This is in part because of his character. He was not a very nice man in many ways. He was deeply ambitious to the cause of promoting psychoanalysis, to the cause of presenting his view and defending it, and he was often dishonest, extremely brutal to his friends, and terrible to his enemies. He was an interesting character.My favorite Freud story was as he was leaving Europe during the rise of the Nazis, as he was ready to go to England from, I think, either Germany or Austria, he had to sign a letter from the Gestapo. Gestapo agents intercepted him and demanded he sign a letter saying that at no point had he been threatened or harassed by the Gestapo. So he signs the letter and then he writes underneath it, "The Gestapo has not harmed me in any way. In fact, I highly recommend the Gestapo to everybody." It's--He had a certain aggression to him. He was also--He's also disliked, often hated, because of his views. He was seen as a sexual renegade out to destroy the conception of people as good and rational and pure beings. And when the Nazis rose to power in the 1930s he was identified as a Jew who was devoted to destroying the most sacred notions of Christianity and to many, to some extent, many people see him this way. And to some extent, this accusation has some truth to it.Freud made claims about people that many of us, maybe most of us, would rather not know. Well, okay. What did he say? Well, if you ask somebody who doesn't like Freud what he said, they'll describe some of the stupider things he said and, in fact, Freud said a lot of things, some of which were not very rational. For instance, he's well known for his account of phallic symbols, arguing certain architectural monuments are subconsciously developed as penile representations. And related to this, he developed the notorious theory of penis envy. And penis envy is an account of a developmental state that every one of you who is female has gone through, according to Freud. And the idea is that you discovered at some point in your development that you lacked a penis. This is not--This is a catastrophe. And so, each of you inferred at that point that you had been castrated. You had once had a penis but somebody had taken it from you. You then turn to your father and love your father because your fatherhas a penis, so he's a sort of penis substitute. You reject your mother, who's equally unworthy due to her penis lack, and that shapes your psychosexual development.Now, if that's the sort of thing you know about Freud, you are not going to have a very high opinion of him or of his work, but at the core of Freud's declamation, the more interesting ideas, is a set of claims of a man's intellectual importance. And the two main ones are this. The two main ones involve the existence of an unconscious, unconscious motivation, and the notion of unconscious dynamics or unconscious conflict which lead to mental illnesses, dreams, slips of the tongue and so on.The first idea 鈥� the idea of unconscious motivation 鈥� involvesrejecting the claim that you know what you're doing. So, suppose you fall in love with somebody and you decide you want to marry them and then somebody was asked to ask you why and you'd say something like, "Well, I'm ready to get married this stage of my life; I really love the person; the person is smart and attractive; I want to have kids" whatever. And maybe this is true. But a Freudian might say that even if this is yourhonest answer 鈥�you're not lying to anybody else 鈥搒till, there aredesires and motivations that govern your behavior that you may not be aware of. So, in fact, you might want to marry John because he reminds you of your father or because you want to get back at somebody for betraying you.If somebody was to tell you this, you'd say, "That's total nonsense," but that wouldn't deter a Freudian. The Freudian would say that these processes are unconscious so of course you just don't know what's happening. So, the radical idea here is you might not know what--why you do what you do and this is something we accept for things like visual perception. We accept that you look around the world and you get sensations and you figure out there is a car, there is a tree, there is a person. And you're just unconscious of how this happens but it's unpleasant and kind of frightening that this could happen, that this could apply to things like why you're now studying at Yale, why you feel the way you do towards your friends, towards your family.Now, the marriage case is extreme but Freud gives a lot of simpler examples where this sort of unconscious motivation might play a role. So, have you ever liked somebody or disliked them and not known why? Have you ever found yourself in a situation where you're doing something or you're arguing for something or making a decision for reasons that you can't fully articulate? Have you ever forgotten somebody's name at exactly the wrong time? Have you ever called out the wrong name in the throes of passion?This is all the Freudian unconscious. The idea is that we do these things--these things are explained in terms of cognitive systems that we're not aware of.Now, all of this would be fine if your unconscious was a reasonable, rational computer, if your unconscious was really smart and looking out for your best interest. But, according to Freud, that's not the way it works. According to Freud, there are three distinct processes going on in your head and these are in violent internal conflict. And the way you act and the way you think are products, not of a singular rational being, but of a set of conflicting creatures. And these three parts are the id, the ego, and the superego and they emerge developmentally.The id, according to Freud, is present at birth. It's the animal part of the self. It wants to eat, drink, pee, poop, get warm, and have sexual satisfaction. It is outrageously stupid. It works on what Freud called, "The Pleasure Principle." It wants pleasure and it wants it now. And that's,according to Freud, how a human begins 鈥� pure id. Freud had thiswonderful phrase, "polymorphous perversity," this pure desire for pleasure.Now, unfortunately, life doesn't work like that. What you want isn't always what you get and this leads to a set of reactions to cope with the fact that pleasure isn't always there when you want it either by planning how to satisfy your desires or planning how to suppress them. And this system is known as the ego, or the self. And it works on the "Reality Principle." And it works on the principle of trying to figure out how to make your way through the world, how to satisfy your pleasures or, in somecases, how to give up on them. And the ego 鈥� the emergence of the ego for Freud--symbolizes the origin of consciousness.Finally, if this was all there it might be a simpler world, but Freud had a third component, that of the superego. And the superego is the internalized rules of parents in society. So, what happens in the course of development is, you're just trying to make your way through the world and satisfy your desires, but sometimes you're punished for them. Some desires are inappropriate, some actions are wrong, and you're punished for it. The idea is that you come out; you get in your head a superego, a conscience. In these movies, there'd be a little angel above your head that tells you when things are wrong. And basically your self, the ego, is in between the id and the superego.One thing to realize, I told you the id is outrageously stupid. It just says, "Oh, hungry, food, sex, oh, let's get warm, oh." The superego is also stupid. The superego, point to point, is not some brilliant moral philosopher telling you about right and wrong. The superego would say, "You should be ashamed of yourself. That's disgusting. Stop doing that. Oh." And in between these two screaming creatures, one of you; one of them telling you to seek out your desires, the other one telling you, "you should be ashamed of yourself," is you, is the ego.Now, according to Freud, most of this is unconscious. So, we see bubbling up to the top, we feel, we experience ourselves. And the driving of the id, the forces of the id and the forces of the superego, are unconscious in that we cannot access them. We don't know what--It's like the workings of our kidneys or our stomachs. You can't introspect and find them. Rather, they do their work without conscious knowledge.Now, Freud developed this. This is the Freudian theory in broad outline. He extended it and developed it into a theory of psychosexual development. And so, Freud's theory is, as I said before, a theory of everyday life, of decisions, of errors, of falling in love, but it's also a theory of child development. So, Freud believed there were five stages of personality development, and each is associated with a particular erogenous zone. And Freud believed, as well, that if you have a problem at a certain stage, if something goes wrong, you'll be stuck there. So, according to Freud, there are people in this room who are what they are because they got stuck in the oral stage or the anal stage. And that's not good.So, the oral stage is when you start off. The mouth is associated with pleasure. Everything is sucking and chewing and so on. And the problem for Freud is premature weaning of a child. Depriving him of the breast, could lead to serious problems in his personality development. It could make him, as the phrase goes, into an oral person. And his orality could be described literally. Freud uses it as an explanation for why somebody might eat too much or chew gum or smoke. They're trying to achieve satisfaction through their mouth of a sort they didn't get in this very early stage of development. But it can also be more abstract. If your roommate is dependent and needy, you could then go to your roommate and say, "You are an oral person. The first year of your life did not go well."A phrase even more popular is the anal stage and that happens after the oral stage. And problems can emerge if toilet training is not handled correctly. If you have problems during those years of life, you could become an anal personality, according to Freud, and your roommate could say, "Your problem is you're too anal." And, according to Freud, literally,it meant you are unwilling to part with your own feces. It's written down here. I know it's true. And the way it manifests itself, as you know from just how people talk, is you're compulsive, you're clean, you're stingy. This is the anal personality.Then it gets a little bit more complicated. The next stage is the phallic stage. Actually, this is not much more complicated. The focus of pleasure shifts to the genitals and fixation can lead to excessive masculinity in females or in males or if you're female a need for attention or domination. Now, at this point something really interesting happens called the "Oedipus Complex." And this is based on the story, the mythical story of a king who killed his father and married his mother. And, according to Freud, this happens to all of us in this way. Well, all of us. By "all of us," Freud meant "men."So, here's the idea. You're three or four years old. You're in the phallic stage. So, what are you interested in? Well, you're interested in your penis and then you seek an external object. Freud's sort of vague about this, but you seek some sort of satisfaction. But who is out there who'd be sweet and kind and loving and wonderful? Well, Mom. So the child infers, "Mom is nice, I love Mom." So far so--And so this is not crazy; a little boy falling in love with his mother. Problem: Dad's in the way.Now, this is going to get progressively weirder but I will have to say, as the father of two sons, both sons went through a phase where theyexplicitly said they wanted to marry Mommy. And me 鈥�if something badhappened to me that wouldn't be the worst thing in the world. So, there's this. But now it gets a little bit aggressive. So, the idea is the child determines that he's going to kill his father. Every three- andfour-year-old boy thinks this. But then because children, according to Freud, don't have a good sense of the boundary between their mind and theworld, which is a problem 鈥�the problem is they don't 鈥�they thinktheir father can tell that they're plotting to kill him and they figure their father is now angry at them. And then they ask themselves, "What's the worst thing Dad could do to me?" And the answer is castration. So, they come to the conclusion that their father is going to castrate them because of their illicit love for their Mom. And then they say, "Dad wins" and then they don't think about sex for several years and that's the latency stage.The latency stage is they've gone through this huge thing with Mom and Dad, "fell in love with Mom, wanted to kill my father, Dad was going to castrate me, fell out of love with Mom, out of the sex business." And then,sex is repressed until you get to the genital stage. And the genital stageis the stage we are all in 鈥� the healthy adult stage. Now that you'readults and you've gone through all the developmental stages, where do you stand? You're not out of the woods yet because unconscious mechanisms are still--Even if you haven't got fixated on anything, there's still this dynamic going on all the time with your id, your ego and your superego. And the idea is your superego--Remember, your superego is stupid. So, your superego isn't only telling you not to do bad things, it's telling you not to think bad things. So, what's happening is your id is sending up all of this weird, sick stuff, all of these crazy sexual and violent desires, "Oh, I'll kill him. I'll have sex with that. I'll have extra helpings on my dessert." And your superego is saying, "No, no, no." And this stuff is repressed. It doesn't even make it to consciousness.The problem is Freud had a very sort of hydraulic theory of what goes on and some of this stuff slips out and it shows up in dreams and it shows up in slips of the tongue. And in exceptional cases, it shows up in certain clinical symptoms. So what happens is, Freud described a lot of normal life in terms of different ways we use to keep that horrible stuff from the id making its way to consciousness. And he called these "defense mechanisms." You're defending yourself against the horrible parts of yourself and some of these make a little bit of sense.One way to describe this in a non-technical, non-Freudian way is, there are certain things about ourselves we'd rather not know. There are certain desires we'd rather not know and we have ways to hide them. So, for instance, there's sublimation. Sublimation is you might have a lot of energy, maybe sexual energy or aggressive energy, but instead of turning it to a sexual or aggressive target what you do is you focus it in some other way. So, you can imagine a great artist like Picasso turning the sexual energy into his artwork.There is displacement. Displacement is you have certain shameful thoughts or desires and you refocus them more appropriately. A boy who's bullied by his father may hate his father and want to hurt him but since this would--this is very shameful and difficult. The boy might instead kick the dog and think he hates the dog because that's a more acceptable target.There is projection. Projection is, I have certain impulses I am uncomfortable with, so rather than own them myself, I project them to somebody else. A classic example for Freud is homosexual desires. The idea is that I feel this tremendous lust towards you, for instance, and--any of you, all of you, you three, and I'm ashamed of this lust so what I say is, "Hey. Are you guys looking at me in a sexual manner? Are you lustingafter me? How disgusting," because what I do is I take my own desires and I project it to others. And Freud suggested, perhaps not implausibly, that men who believe other men--who are obsessed with the sexuality of other men, are themselves projecting away their own sexual desires.There is rationalization, which is that when you do something or think something bad you rationalize it and you give it a more socially acceptable explanation. A parent who enjoys smacking his child will typically not say, "I enjoy smacking my child." Rather he'll say, "It's for the child's own good. I'm being a good parent by doing this."And finally, there is regression, which is returning to an earlier stage of development. And you actually see this in children. In times of stress and trauma, they'll become younger, they will act younger. They might cry. They might suck their thumb, seek out a blanket or so on. Now, these are all mechanisms that for Freud are not the slightest bit pathological. They are part of normal life. Normally, we do these things to keep an equilibrium among the different systems of the unconscious, but sometimes it doesn't work. Sometimes things go awry and what happens is a phrase that's not currently used in psychology but was popular during Freud's time: hysteria.Hysteria includes phenomena like hysterical blindness and hysterical deafness, which is when you cannot see and cannot hear even though there'snothing physiologically wrong with you 鈥�paralysis, trembling, panicattacks, gaps of memory including amnesia and so on. And the idea is that these are actually symptoms. These are symptoms of mechanisms going on to keep things unconscious. It's a common enough idea in movies. Often in movies what happens is that somebody goes to an analyst. They have some horrible problem. They can't remember something or they have some sort of blackouts and so on. And the analyst tells them something and at one point they get this insight and they realize what--why they've blinded themselves, why they can't remember, and for Freud this is what happens. Freud originally attempted to get these memories out through hypnosis but then moved to the mechanism of free association and, according to Freud, the idea is patients offer resistance to this and then the idea of a psychoanalyst is to get over the resistance and help patients get insight.The key notion of psychoanalysis is your problems are--actually reflect deeper phenomena. You're hiding something from yourself, and once you know what's going on to deeper phenomena your problems will go away. I'm going to give you an example of a therapy session. Now, this is not a Freudian analysis. We'll discuss later on in the course what a Freudian analysis is, but this is not a pure Freudian analysis. A Freudian analysis, ofcourse, is lying on a couch; does not see their therapist; their therapist is very nondirective. But I'm going to present this as an example here because it illustrates so many of the Freudian themes, particularly themes about dreams, the importance of dreams, about repression and about hidden meaning.So, this is from a television episode and the character's--Many--Some of you may have seen this. Many of you will not have. The character is suffering from panic attacks. [Professor Paul Bloom plays a short episode from the Sopranos]Freud's contributions extend beyond the study of individual psychology and individual pathology. Freud had a lot to say about dreams as you could see in this illustration. He believed that dreams had a manifest content, meaning; "manifest" meaning what you experience in your dream. But dreams always had a latent content as well, meaning the hidden implication of the dream. He viewed all dreams as wish fulfillment. Every dream you have is a certain wish you have even though it might be a forbidden wish that you wouldn't wish to have, you wouldn't want to have. And dreams had--and this is an idea that long predated Freud. Dreams had symbolism. Things in dreams were often not what they seemed to be but rather symbols for other things. Freud believed that literature and fairy tales and stories to children and the like carried certain universal themes, certain aspects of unconscious struggles, and certain preoccupations of our unconscious mind. And Freud had a lot to say about religion. For instance, he viewed a large part of our--of the idea of finding a singular, all-powerful god as seeking out a father figure that some of us never had during development.What I want to spend the rest of the class on is the scientific assessment of Freud. So, what I did so far is I've told you what Freud had to say in broad outline. I then want to take the time to consider whether or not we should believe this and how well it fits with our modern science. But before doing so, I'll take questions for a few minutes. Do people have any questions about Freud or Freud's theories? Yes.Student: [inaudible]Professor Paul Bloom: So, that's some question. The question is: The conflicts in psychosexual development that Freud describes is--always assumes that a child has a mother and a father, one of each, in a certain sort of familial structure. And the question then is, "What if a child was raised by a single parent, for example?" What if a child was never breast fed, but fed from the bottle from the start? And Freudians have had problems with this. Freud's--Freud was very focused on the family lifeof the people he interacted with, which is rather upper class Europeans, and these sort of questions would have been difficult for Freud to answer.I imagine that what a Freudian would have to say is, you would expect systematic differences. So, you would expect a child who just grew up with a mother or just grew up to be a father--with a father to be in some sense psychologically damaged by that, failing to go through the normal psychosexual stages. Yes.Student: [inaudible]Professor Paul Bloom: The issue--The question is, "Do modern psychoanalysts still believe that women do not have superegos?" Freud was--As you're pointing out, Freud was notorious for pointing, for suggesting that women were morally immature relative to men. I think Freud would say that women have superegos, they're just not the sort of sturdy ones that men have. I think psychoanalysts and psychoanalytic scholars right now would be mixed. Some would maintain that there really are deep sex differences. Others would want to jettison that aspect of Freudian theory. Yes.Student: Do you define sublimation as being displacement? Does that make it sort of a subgroup of displacement?Professor Paul Bloom: Well, what sublimation is--A lot of these--It's a good question. The question is sort of, what is sublimation? How does it relate to the other defense mechanisms? A lot of defense mechanisms involve taking a desire and turning it. Now, what displacement does is it takes it from you to her. I'm angry at you but maybe that's forbidden for some reason, so I'll be angry at her. What projection does is takes a desire from me and then puts it on somebody else heading outwards. And what sublimation does is it just gives up the details and keeps the energy. So, you stay up--Your roommate stays up all night working and you say to your roommate, for instance, "That's just because you haven't had sex in a long time and you want to have sex so you devote all your energy to your math exam." And then you say, "That's sublimation. I learned that in Intro Psych." And your roommate would be very pleased. One more question. Yes.Student: What kind of evidence is there for cross-cultural variation?Professor Paul Bloom: The question is, which is related to theissue--extending the issue of the two-parent versus one-parent family is, "To what extent are these notions validated cross-culturally?" And that's such a good question I'm going to defer it. I'm going to talk about it in a few minutes because that's actually--That speaks to the issue of the。
心理学导论——思想与行为的认识之路
《心理学导论——思想与行为的认识之路》中文书名：《心理学导论——思想与行为的认识之路》英文书名：Introduction To Psychology——Gateways To Mind And Behavior本书的定位：经典的心理学入门之作，了解、学习和应用心理学的基本原理。
"凡是没学过心理学的人都不能算是受过完好教育的人"。
导读：一个管理者必须学习组织行为学，因为它让你知道组织中每个人会怎样对待和处理一些事情，告诉你真实的组织中人的行为是怎样的（是什么），以及对你的影响，我们该如何去面对和应用；一个管理者必须学习心理学，因为它会告诉你别人的行为（为什么）会是这样。
这部《心理学导论》(Introduction to Psychology)目前已经是第11版，几乎每三四年修订一次。
在美国，该书使用者已经超过250万人，堪称为心理学入门的经典教材。
这本书我觉得有3个大的特色，非常利于阅读。
1.这是一本入门之作，重点在于阐述清楚基本的心理学的原理。
作者结合生活、新闻、常识等问题，很好地讲明白了心理学的基本原理，并通过大量的案例、联系来引导大家将所学用于日常生活中。
内容选择上兼顾了心理学方面已经成熟的内容和对前沿的介绍，学习完之后对整个心理学的认识也有了大致的了解。
2.作者编写此书的用心非常值得称道。
他没有用一般教科书编写的方法，没有用大量我们普通读者看不懂的术语、概念，而是将心理学中人们对事物的认知原理的和过程融入到本书的写作中来。
这方面的用心很多，举例来说:它的《前言心理学在学习中的应用》，首先就介绍了六步阅读法(SQ4R)，后续的章节编写就是按照这个认识过程来组织。
读者学完此书，不仅能很好地认识了心理学，同时会自动养成这一阅读方法。
附:六步阅读法(SQ4R)简介：概览（Survey）：在开始阅读一章之前，应先从头到尾地大概翻一下此章节，看看标题、插图的文字说明、本章的小结或者复习，对阅读材料有个全面的了解。
(完整word版)耶鲁大学心理学导论中英文字幕10
在这门课刚开始的时候We began the course我们讨论过一个现代心理学的基本观点by talking about one of the foundational ideas of modern psychology。
弗兰西斯·克里克称之为This is what Francis Crick described as”惊人的假说””The Astonishing Hypothesis,”我们的心理活动 the idea that our mental life，我们的意识我们的道德观念our consciousness， our morality，我们做出决定和判断的能力our capacity to make decisions and judgments皆由一个物质的生理大脑所产生is the product of a material physical brain。
今天我想讲的What I want to talk about today and introduce it,将会是and it's going to be a theme贯穿我们接下来课程的一个主题that we’re going to continue throughout the rest of the course,也是第二个同样惊人的观点is a second idea which I think is equally shocking，甚至可能更惊人perhaps more shocking.这个观点和我们的心理活动的来源有关And this has to do with where mental life comes from，重点不在于它的物质性not necessary its material nature，而在于它的起源but rather its origin.这又一"惊人的假说”And the notion, this other "astonishing hypothesis，”被哲学家丹尼尔·丹尼特称之为is what the philosopher Daniel Dennett has described达尔文的危险思想as Darwin's dangerous idea.这个观点解释了现代生物学中And this is the modern biological account生物现象的起源of the origin of biological phenomena包括心理现象including psychological phenomena。
心理学导论 英文
– Behavioral Psych: how S maps onto R – Cognitive PsycBoth can use formulas to map S onto R – The difference is level of complexity
What is Cognitive Psychology?
• Cognitive Psychology versus Artificial Intelligence (AI)
– – – – – AI: what’s the best way to do this? Cognitive Psych: how do humans do this? Both try to model some form of mind The difference is fidelity Brain is optimal: If AI truly wants to find optimality they should study Cognitive Psychology.
Why study Cognitive Psychology
• • • • • • • • Understanding the mind Education Medicine Therapy Artificial Intelligence Tool/Interface Design Gaming/Entertainment Etc.
What is involved in Cognition
• The book lists:
– Perception, Attention, Memory, Problem-Solving, Language, Reasoning, & Decision-making
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What is Psychology?
The scientific study of behavior and mental processes and how they are affected by an organism’s physical state, mental state, and external environment.
• Behavior and mental processes include overt, observable instances but also include subtle kinds of instances, like brain activity.
What is Psychology?
2. Testable Hypotheses
3. Empirical evidence
What is Psychology?
The scientific study of behavior and mental processes and how they are affected by an organism’s physical, state, mental state, and external environment.
What is Psychology?
The scientific study of behavior and mental processes and how they are affected by an organism’s physical, state, mental state, and external environment.
• All organisms function in an environment that is constantly presenting them with problems and challenges that must be solved.
What is Psychology?
The scientific study of behavior and mental processes and how they are affected by an organism’s physical state, mental state, and external environment.
The scientific study of behavior and mental processes and how they are affected by an organism’s physical, state, mental state, and external environment.
Kinds of Psychologists: (all scientists) • Cognitive • Social • Developmental • Health • Clinical • Cognitive Neuroscience • Evolutionary • Educational
• Mental state does not have to be conscious - can study mental states in many creatures without their conscious awareness - and can be studied in terms of brain activity.
What is Psychology?
The scientific study of behavior and mental processes and how they are affected by an organism’s physical state, mental state, and external environment.
• Physical state relates primarily to the organism’s biology - most especially the state of the brain and central nervous system
What is Psychology?
The scientific study of behavior and mental processes and how they are affected by an organism’s physical state, mental state, and external environment.
• Most people think of psychology as the study of differences between people, but it also includes the study of similarities between people.
What is Psychology?
What is Psychology?
The scientific study of behavior and mental processes and how they are affected by an organism’s physical, state, mental state, and external environment. • Scientific study requires several things: 1. Theoretical framework
Introduction to Psychology Suzy Scherf
Lecture 1: Introduction The Science of Psychology Thinking Critically in Psychology Evaluating the SSSM
What is Psychology?