北师大实验心理学大纲(编辑修改稿)

北师大实验心理学大纲(编辑修改稿)内容摘要：

分析和测量。 二、听觉现象及其测定 （一）音高 音高的测量 音高又称音调，是对频率属性的反映，是一个心理量。 引起因高感觉的频率在 16Hz 到 22020Hz之间。 音高的单位是美，规定 1000 赫兹、 60 分贝的音高为1000 美。 音高与强度的关系 音高在一个轻微的程度上依赖于声音的强度。 在说明一个声音的音高时，最好以一个标准的响度水平做参考，一个常用的标准就是 40 分贝的影响水平。 音高与刺激持续时间的关系 持续时间以另一个不同的方式影响音高。 表现在刺激频率的临界时间。 音高于被试个体的关系 音高感觉的个体差异很大。 音高的差别阈限 （二）响度 响度的范围和测量 响度主要是由声波的强度（振幅）所决定的心理量，反映了刺激的强烈程度，其单位是宋。 规定 1000 赫兹的纯音其强度为 40 分贝时所产生的响度为 1 宋。 响度主要是声压的函数，但也与频率和波形有关。 响度与频率的关系 响度感觉相同，其物理刺激（声压线）强度却随着频 率的不同而异。 等响曲线。 响度与刺激持续时间的关系 一个恒定的刺激所引起的响度感觉在 200 或 300 毫秒内增大。 响度的差别阈限 响度的差别阈限因刺激的强度与频率不同而变化。 响度与听力 不同被试的听力不同，个体差异很大。 同时听力也随年龄因素而变化。 （三）声音的掩盖 声音的掩盖是一种听觉现象，即一个声音的存在使另一个声音的强度阈限提高的现象。 纯音对纯音的掩盖 噪音对纯音的掩盖 非同时性掩盖 其他掩盖 （四）疲劳和适应 疲劳 听觉疲劳指达到一定强度的声波连续作用于听觉器官以后，引起对其他频率的声波感受性降低的现象。 通常是把阈限提高的量作为疲劳的指标，称为 暂时阈移 （ TTS）。 （ 1）疲劳声的强度 疲劳声的强度越大， TTS 越大。 （ 2）疲劳声作用时间 一般地， TTS 按声音作用时间的对数增加。 （ 3）被影响声的频率 通常在高频显著，而疲劳声在低频时作用大于高频。 （ 4）听力的恢复过程 在疲劳声作用停止两分钟之内， TTS 有不规则的变化，这表明存在不止一种类型的恢复过程。 （ 5）研究疲劳 的意义 听适应 听觉适应在感觉上的表现是声音的响度在刺激作用最初几分钟内有所下降，随后比较稳定在一个水平上，适应发展最快是在声音作用后 12 分钟，恢复也很快。 听适应与听疲劳是有区别的。 听适应的测定方法为响度平衡法。 （五）声音的相互作用 音色 音色随陪音及附加振动成分数目的多少而不同。 ２、拍音（升沉） 两个声音的频率相近而同时呈现，便产生拍音（升沉现象） ３、差音与和音 当两种不同频率（一般相差 28 赫兹以上）的声音同时作用于听觉器官时，还感觉到两种频率之差或两种 频率是和的第三种声音，又称联音。 三、听空间知觉 （一）声音方向定位线索 １、双耳的时间差异 ２、双耳的强度差异 ３、连续乐音场合下的双耳相位差 ４、视觉对听觉方位判断的影响 （二）听觉空间向定位的实验方法 （三）距离知觉 四、语音知觉 （一）语音及其声学特点 语音的成分有元音、辅音和特殊的语音，如汉语的声调。 组成语音的元素有音调、音强、音色和音长。 元音分析 辅音分析 语音四要素 （ 1）声调，是发生时声带振动济贫所高低变化产生。 （ 2）音高，主要决定于语音的频率。 （ 3）音强，音的响度不一定跟它的强度成正比。 （ 4）音长 4 On this account the sage feels a difficulty (as to what to do in the former case). It is the way of Heaven not to strive, and yet it skillfully overes。 not to speak, and yet it is skilful in (obtaining a reply。 does not call, and yet men e to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the of Heaven are large。 far apart, but letting nothing escape. 74 The people do not fear death。 to what purpose is it to (try to) frighten them with death? If the people were always in awe of death, and I could always seize those who do wrong, and put them to death, who would dare to do wrong? There is always One who presides over the infliction death. He who would inflict death in the room of him who so presides over it may be described as hewing wood instead of a great carpenter. Seldom is it that he who undertakes the hewing, instead of the great carpenter, does not cut his own hands! 75 The people suffer from famine because of the multitude of taxes consumed by their superiors. It is through this that they suffer famine. The people are difficult to govern because of the (excessive) agency of their superiors (in governing them). It is through this that they are difficult to govern. The people make light of dying because of the greatness of their labours in seeking for the means of living. It is this which makes them think light of dying. Thus it is that to leave the subject of living altogether out of view is better than to set a high value on it. 76 Man at his birth is supple and weak。 at his death, firm and strong. (So it is with) all things. Trees and plants, in their early growth, are soft and brittle。 at their death, dry and withered. Thus it is that firmness and strength are the conitants of death。 softness and weakness, the conitants of life. Hence he who (relies on) the strength of his forces does not conquer。 and a tree which is strong will fill the outstretched arms, (and thereby invites the feller.) Therefore the place of what is firm and strong is below, and that of what is soft and weak is above. 77 May not the Way (or Tao) of Heaven be pared to the (method of) bending a bow? The (part of the bow) which was high is brought low, and what was low is raised up. (So Heaven) diminishes where there is superabundance, and supplements where there is deficiency. It is the Way of Heaven to diminish superabundance, and to supplement deficiency. It is not so with the way of man. He takes away from those who have not enough to add to his own superabundance. Who can take his own superabundance and therewith serve all under heaven? Only he who is in possession of the Tao! Therefore the (ruling) sage acts without claiming the results as his。 he achieves his merit and does not rest (arrogantly) in it:he does not wish to display his superiority. 78 There is nothing in the world more soft and weak than water, and yet for attacking things that are firm and strong there is nothing that can take precedence of it。 for there is nothing (so effectual) for which it can be changed. Every one in the world knows that the soft overes the hard, and the weak the strong, but no one is able to carry it out in practice. Therefore a sage has said, 39。 He who accepts his state39。 s reproach, Is hailed therefore its altars39。 lord。 To him who bears men39。 s direful woes They all the name of King accord.39。 Words that are strictly true seem to be paradoxical. 79 When a reconciliation is effected (between two parties) after a great animosity, there is sure to be a grudge remaining (in the mind of the one who was wrong). And how can this be beneficial (to the other)? Therefore (to guard against this), the sage keeps the lefthand portion of the record of the engagement, and does not, insist on the (speedy) fulfilment of it by the other party. (So) he who has the attributes (of the Tao) regards (only) the conditions of the engagement, while he。