Pratique du Shadowing: Heidegger’s Forgotten Lectures to Psychiatrists - Apprendre l'anglais à l'oral avec la vidéo

Once, during the Second World War, the Swiss psychiatrist Madden Boss came across Heidegger's being and time.

Under time, Boss was serving as a military doctor and, by his own account, had a lot of free time.

So, mostly just to avoid dying of boredom, he decided to start reading Heidegger.

The experience was painful.

Boss later said that he understood almost nothing.

But at the same time, he couldn't shake the feeling that behind this strange and extremely difficult language,

there was some completely new way of talking about the human being.

So he couldn't simply put the book aside either.

He kept returning to Heidegger and gradually become more and more drawn into his thoughts.

After the war, Bosz began to learn more about Heidegger himself.

By that point, Heidegger had become an extremely controversial figure because of his involvement with National Socialism,

and many of Bosse's colleagues strongly advised him to stay away from the philosopher.

Nevertheless, in 1947, Bosse decided to write him a letter.

He didn't really expect to get a reply, but Heidegger answered.

That was the beginning of a correspondence that would continue for many years.

Eventually, they began meeting in person, and over time, the two became close friends.

Boss recalled that Heidegger once explained why his first letter had caught his attention.

For a long time, Heidegger had hoped to meet a doctor who could genuinely understand his thought

and bring it into the field of medicine.

He hoped that one day his ideas might actually prove useful.

Eventually, this friendship led to a rather unusual project.

In 1959, Boss invited Heidegger to give a series of seminars for doctors, psychiatrists and medical students.

The first meeting took place at the psychiatric clinic of the University of Zurich.

But the setting there turned out not to be very suitable, so the later meetings were moved to Bosse's home in Zollikon, a small town near Zurich.

The seminars continued there for almost 10 years, from 1959 to 1969.

Whenever Heidegger came, Bosse would gather around 50 to 70 people at his home.

According to Bosse, the first meetings were difficult.

The audience had been professionally trained to think in scientific terms, and Heidegger was asking them something like, what does it mean to be?

Posse recalled it at times it felt like someone from another planet trying to communicate with people on Earth.

The earliest meetings weren't documented.

Posse only began writing the seminars down later, so a large part of the material we have today comes from the 1960s.

Heidegger himself later went through these records, making corrections and clarifications.

They were eventually published under the title Zolicon Seminus.

Besides the Philosophical Seminus themselves, the book also includes personal conversations between Heidegger and Boss and fragments of their correspondence over the years.

This book became the main source for this video.

But what could a philosopher possibly teach psychiatrists?

In the Seminus, Heidegger himself says

that his goal is not to turn psychiatrists into philosophers

but to teach them to notice something that is fundamental to human existence

but usually remains hidden just because it seems too obvious and too familiar.

He wants to teach them a different way of thinking

and right at the beginning he asks them to set aside that scientific way of looking at things.

Heidegger thinks psychiatry runs the risk of applying to human beings a way of thinking that was originally developed for studying objects,

looking for causes, properties and regularities.

Once this model is applied to the human being, the person gradually becomes just another object among other objects.

But Heidegger thinks that human beings don't exist in the same way things do.

And because of

that, the way we approach them can't simply reproduce the model

of the natural sciences as Heidegger says in one of the

seminars of course the human being can be seen as part

of nature in the scientific manner yet the question still remains whether something human will result something

which relates to the human being as a human being Heidegger insists

that the way human beings exist requires a different kind of investigation but what does that actually mean?

If you can't simply study a human being in the same way you study other objects, Then how are you supposed to study one at all?

To answer that, you first have to ask what is distinctive about human existence in the first place.

And in this seminus Heidegger turns to embodiment, space and time to show what the difference consists in.

He speaks about embodiment.

When Heidegger talks about the body, he points out that German has two words that can both mean body.

Kerpa and Leib.

Kerpa is the body understood as a physical thing, something with mass, volume, organs, something that follows certain laws and can be studied scientifically.

But German also has another word for the body, Leib.

Leib is the living body or lived body.

In ordinary life, this is how you actually experience your own body.

You don't normally experience your hand or your leg as an object with particular length

and mass your body is already involved in the world you pick up a cup open a door turn around

when someone calls your name most of the time your body

is simply there involved in everything you do in phenomenology this distinction between kerpa

and lieb is sometimes described as the difference between the body you have and the body you are

Heidegger wants the psychiatrists to learn to see the human being not only as an organism, but also through lived embodiment.

And this point is actually not just about the body.

In this seminus, Heidegger is genuinely trying to bring this lived dimension back into the discussion of the human being.

He also speaks about space and time.

In a natural scientific description, space is treated as something homogeneous and measurable.

You can locate things, measure distances, give coordinates.

But human beings don't experience space that way.

We don't simply exist at a measurable distance from things.

We experience things as near or far, familiar or strange, as something we can move toward or move away from.

Physical proximity doesn't always mean closeness in the human sense.

someone can literally be sitting next to another person

and have almost no relation to them at all

while someone thousands of kilometers away may at

that very moment be far closer

because they are the one toward whom your thoughts attention

or expectation are directed heidegger says

that a human being can in a certain sense be there

while remaining physically here because humans spatiality cannot be reduced to the physical location of the body.

It is also determined by what a person is directed toward and by what matters to them at that moment.

The same applies to time.

For a human being, time is not simply a sequence of homogeneous, measurable nows, following one another.

Because every temporal expression already belongs to a concrete context.

Now means now while I am speaking to you.

Tomorrow means tomorrow when you arrive.

Every expression of time belongs to a concrete context.

It refers to what is happening, what it is connected to.

The time of human existence is therefore always already lived and meaningfully structured.

Heidegger is trying to show that there is a more primordial human relation to time

that is already there before any measurement begins.

We wait, remember, hurry, have time, run out of time.

And in all of these cases, time is already bound up with the possibilities of our existence.

100

So the time we actually live has a structure of its own, rooted in the very way human beings exist in the world,

101

while clock time is only one possible way of dealing with time.

102

Another important topic for Heidegger in these lectures is distinction between causality and motivation.

103

In the natural sciences, causality means that one event follows from another in a regular and predictable way.

104

The sun shines on a stone, the stone becomes warm.

105

And this connection can be observed, repeated and described as a law.

106

But can a human action really be understood in the same way?

107

If someone closes a window because it is noisy outside, the noise is not the cause of that action in the same sense that sunlight causes a stone to become warm,

108

because the noise first has to be heard as disturbing, silence has to matter to the person, and peace has to be something they want.

109

Heidegger calls what moves a person in this way a motive.

110

He describes a motive as something that concerns me, something that calls for response, while a cause works whether or not they think it affects,

111

understand what is happening the stone doesn't need to know

112

that the sun is shining on it in order to become warm

113

but the motive leaves room for freedom it doesn't physically push you

114

or force you to act it addresses you heidegger compares this to hearing a voice

115

and answering it heidegger sometimes writes in a very poetic way

116

okay now we see why heidegger is critical of the scientific approach to the human being

117

because he thinks he cannot fully capture the lived world

118

but this raises another question why should we care about the lived world maybe it is simply something subjective

119

that we can safely leave aside let me try to explain

120

take a drinking glass in your hand where does this glass

121

actually exists does it simply exist out there independently of us

122

or is everything we see just some kind of representations inside consciousness For Heidegger,

123

the glass obviously exists independently of whether I am looking at it or not.

124

But as a glass, as something you can drink from, put on a table, hand to another person, it appears only within an interconnected whole.

125

The glass refers to the table, to drinking and to the situation in which it is being used

126

and it is within this whole network of references that a glass can appear as a glass

127

just as a sound can be heard as disturbing to encounter

128

any particular thing i must already be open to much more

129

than the isolated object in front of me i am always

130

already open to a whole field of relations a totality of references

131

and in this sense this is why the whole is more primordial because in order to study something scientifically,

132

we first have to single it out from that field and detach it from its ordinary involvements.

133

Measurement, scientific investigations are themselves grounded in a prior way of encountering and understanding the world.

134

The lived world cannot be something secondary, because before anything can be isolated and studied as an object, it has to appear within a lived world.

135

And that is what Heidegger was talking in this seminus.

136

Basically, the Zolikon seminus are just being and time retold in a more accessible form.

137

Everything I've been talking about here is built out of the same basic ideas.

138

Being in the world, openness, temporality.

139

Heidegger explains all of this in being and time too, but in a much more abstract and difficult way.

140

In the Zolikon seminars he at least tries to make himself a little clearer.

141

By the end of the 19th century and in the first half of the 20th,

142

many psychiatrists and psychologists started to feel that it was wrong to build psychiatry on the model of the natural sciences,

143

and that this model was missing something specifically human.

144

Mad at Boss was one of the people who felt this way.

145

And this is why Heidegger fascinated him so much.

146

Bos saw that Heidegger was talking about human beings in a radically different way,

147

shifting the focus toward the person's lived world itself and toward the way that person exists within it.

148

For Bos this seemed like a much better foundation for understanding human existence.

149

This Heideggerian approach also changes the relationship between therapist and patient.

150

I'm not an expert in design analysis, but in very general terms,

151

the therapist shouldn't begin with the assumption that they already know what is happening to the patient.

152

They shouldn't immediately attach labels like this is complex, this is defense mechanism.

153

They should try to understand how the world itself has changed for this particular person.

154

What has happened to their experience of their own body?

155

How do they experience time?

156

How do they experience their own future?

157

Which possibilities still seem open to them and which ones seem to have disappeared?

158

In a sense, Dasein analysis is an attempt to rethink what kind of being the patient is

159

and what kind of understanding psychiatry should be aiming for.

160

By the way, Boss wasn't the first to try to bring Heidegger's philosophy into clinical practice.

161

Back in the 1930s, another Swiss psychiatrist Ludwig Binswanger had begun developing his own version of design analysis,

162

inspired by being and time.

163

But Binswanger reworked Heidegger's ideas quite freely, and Heidegger himself was fairly critical of his interpretation.

164

With Bosch, the situation was different, because his design analysis developed through direct long -term contact with Heidegger himself.

165

Heidegger was actually present throughout this process process and could literally explain what he meant.

166

Today design analysis still exists, but it remains a fairly niche approach.

167

The question behind the whole project, though, hasn't disappeared, and if anything, it has become even more interesting now that we have AI.

168

AI can already hold a conversation, follow context and give coherent responses, which makes the old boundary between humans and machines much less obvious.

169

At one point, we could at least comfort ourselves with the thought

170

that we were uniquely capable of selecting all the traffic lights in a picture, but unfortunately AI can do that now too.

171

And this brings us back to the same question.

172

What exactly is distinctive about a human being?

173

Heidegger would say that the difference lies in the very way human beings exist.

174

We have a world, an interconnected field of meanings, possibilities, fears, expectations, past and future,

175

within which things can matter to us at all and can appear as close or distant, familiar or alien, desirable or threatening?

176

Can a machine have a world like that?

177

A lived world in this specifically Heideggerian sense?

178

That is already the next turn of the question, and answering it is a task for those who come after Heidegger, which means, unfortunately, us.

179

Anyway, thanks for watching, see you next time, bye!

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Vocabulaire et conseils d’expression pour cette leçon

Cette vidéo contient 179 phrases et 2430 mots à répéter en shadowing. La partie parlée dure 16:20. Le locuteur parle à un rythme régulier d’environ 149 mots par minute, confortable pour le shadowing. 83 % des mots font partie des 3 000 mots les plus courants en anglais ; le reste mérite d’être vu avant de commencer.

Vocabulaire clé de cette vidéo

15 mots moins courants de la vidéo, avec leur prononciation et leur sens :

psychiatrist /ˌsaɪˈkaɪ.ə.tɹɪst/ (nom) — psychiatriste, psychiatre. A medical doctor specializing in psychiatry.
seminar /ˈsɛmɪnɑɹ/ (nom) — séminaire. A class held for advanced studies in which students meet regularly to discuss original research, under the guidance of a professor.
relation /ɹɪˈleɪʃ(ə)n/ (nom) — relation. The manner in which two things may be associated.
motive /ˈmoʊtɪv/ (nom) — motif, mobile. An incentive to act in a particular way; a reason or emotion that makes one want to do something; anything that prompts a choice of action.
philosopher /fəˈlɑsəfɚ/ (nom) — philosophe. A lover of wisdom.
psychiatry /saɪˈkaɪ.əˌtɹi/ (nom) — psychiatrie. The branch of medicine that focuses on mental and behavioral health by subjectively diagnosing, treating, or preventing mental disorders (mental illnesses) and…
refer /ɹɪˈfɜː/ (verbe) — référer. To direct the attention of (someone toward something).
concrete /ˌkɑnˈkɹit/ (adjectif) — concret. Real, actual, tangible.
ordinary /ˈɔɹdɪnɛɹi/ (adjectif) — ordinaire. Having regular jurisdiction; now only used in certain phrases.
recall /ɹɪˈkɔl/ (verbe) — rappeler. To withdraw, retract (one's words etc.); to revoke (an order).
belong /bɪˈlɒŋ/ (verbe) — avoir sa place. To have its proper place.
involvement /ɪnˈvɑlv.mənt/ (nom) — implication. The act of involving, or the state of being involved.
physically /ˈfɪz.ɪ.kli/ (adverbe) — physiquement. In a physical manner.
encounter /ɪnˈkaʊntɚ/ (verbe) — rencontrer. To meet (someone) or find (something), especially unexpectedly.
shine /ʃaɪn/ (verbe) — briller, luire. To emit or reflect light so as to glow.

Les verbes à particule que vous entendrez

look at (verbe) — regarder. To observe or watch.
call for (verbe) — appeler. To shout out in order to summon (a person).
come across (verbe) — avoir l'air de. To change sides; to cross over to work for the opposition.
come after (verbe) — suivre. To pursue or follow; to pursue with hostile intent.
deal with (verbe) — traiter. To handle verbally or in some form of artistic expression; to address or discuss as a subject.
do in (verbe) — tuer, zigouiller. To kill or end; to defeat.
go through (verbe) — traverser. To travel from one end of something to the other.
look for (verbe) — chercher, rechercher. To seek.

Prononciation à surveiller

Le locuteur utilise 19 contractions et formes réduites, comme don't, doesn't, can't. Prononcez-les sous leur forme courte, telles que vous les entendez.

Les sons « th »: therapist /ˈθɛɹəpɪst/, nevertheless /ˌnɛvɚðəˈlɛs/, gather /ˈɡæðɚ/, threaten /ˈθɹɛt.n̩/, rethink /ɹiːˈθɪŋk/
Les sons « sh » et « zh »: relation /ɹɪˈleɪʃ(ə)n/, shine /ʃaɪn/, distinction /dɪˈstɪŋkʃən/, measurement /ˈmɛʒ.ə.mənt/, expectation /ˌɛk.spɛkˈteɪ.ʃən/
Mots longs — placez bien l’accent: psychiatrist /ˌsaɪˈkaɪ.ə.tɹɪst/, philosopher /fəˈlɑsəfɚ/, psychiatry /saɪˈkaɪ.əˌtɹi/, ordinary /ˈɔɹdɪnɛɹi/, genuinely /ˈd͡ʒɛn.ju.ɪn.li/

Comment s’entraîner avec cette vidéo

Écoutez la vidéo en entier une fois sans parler et notez les mots que vous ne connaissez pas.
Répétez phrase par phrase à vitesse normale, en reprenant chacune jusqu’à ce que votre rythme corresponde à celui du locuteur.
Enregistrez-vous et comparez avec l’original, en faisant attention à des mots comme psychiatrist, seminar, relation.

La grammaire de cette vidéo

Les structures que le locuteur utilise le plus, avec les mots exacts de la vidéo :

Structure	Dans la vidéo
Voix passive be + participe passé — l’accent est mis sur ce qui arrive, pas sur qui le fait	were moved · weren't documented · is applied
Present perfect have/has + participe passé — une action passée qui compte encore maintenant	has changed · has happened · hasn't disappeared
Propositions relatives who / which + proposition — une précision sur une personne ou une chose	people who felt · responses, which makes · those who come

Qu'est-ce que la technique du Shadowing ?

Le Shadowing est une technique d'apprentissage des langues fondée sur la science, développée à l'origine pour la formation des interprètes professionnels. Le principe est simple mais puissant : vous écoutez de l'anglais natif et le répétez immédiatement à voix haute — comme une ombre suivant le locuteur avec un décalage de 1 à 2 secondes. Les recherches montrent une amélioration significative de la précision de la prononciation, de l'intonation, du rythme, des liaisons, de la compréhension orale et de la fluidité.

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Vocabulaire et conseils d’expression pour cette leçon

Vocabulaire clé de cette vidéo

Les verbes à particule que vous entendrez

Prononciation à surveiller

Comment s’entraîner avec cette vidéo

La grammaire de cette vidéo

Qu'est-ce que la technique du Shadowing ?