Pratique du Shadowing: Who Am I? - Apprendre l'anglais à l'oral avec la vidéo
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86 phrases
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Over a lifetime, all of us change to an extraordinary degree.
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From a physical perspective, we start off as a little bundle about 50 cm high, with cherubic features and elastic soft skin.
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And then we may end up, some 90 years later, as a stooped, grey, liver -spotted, 180 cm high structure.
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In the intervening period, every single cell in our body will have been replaced,
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often many times over, and will have gone through all kinds of experiences that perhaps leave almost no trace in memory.
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The 25 -year -old won't remember most of what the 5 -year -old felt so strongly about.
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The 67 -year -old will only dimly recall what was on their mind as they approached 30.
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We carry the same name throughout our lives and consider ourselves as a relatively stable, unitary entity.
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But is it really right to think of ourselves as the same person?
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Once one puts it under a philosophical microscope, the issue of personal identity emerges as far trickier than at first assumed.
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So in what ways could we be said to be continuous throughout time?
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What does guarantee that we can plausibly think of ourselves as the same people over a lifetime?
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Just where is personal identity located?
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A standard assumption is that it's our body that guarantees our personal identity.
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This is the theory that a key part of what makes me me is that I'm housed in an identical body.
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But philosophers like to push this assumption around a little.
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Imagine if I lost all my hair, would I still be me?
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Yes, sure.
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What if I lost a finger?
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Yes, a leg?
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Definitely.
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Now, what if a malevolent demon appeared and told us that we'd have to lose every part of our bodies, but could keep just one bit.
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Which bit would it be?
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Few of us would pick our elbow or belly button.
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Almost all of us would pick our brains.
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Now that tells us something interesting.
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We assume implicitly that some bits of our bodies are more me -ish, closer to the core of personal identity than others.
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And the most me -ish of all the bits are our brains.
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Christianity runs a version of this thought experiment.
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It asked us to think what will happen after our death, and it imagines a separation of the body, ultimately not that significant, and the ongoing survival of a more modest,
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precious bit that it calls the soul.
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There's another version of this thought experiment that two lovers can play.
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In the early throes of love, two people who've gone to bed together might ask, what do you really like about me?
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The wrong answer is to say your fabulous breasts or your amazing muscular arms.
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Breasts and chest don't ultimately feel me -ish enough to be a respectable answer.
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It seems we want to be loved for something closer to our real self, perhaps our soul or our brain.
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Now let's push the thought experiment further.
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What bit of the brain is actually most crucial to being me?
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Let's imagine that I have a bump to the head and lose my ability to play table tennis.
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Am I still myself?
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Most of us would say yes, sure.
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What if I once spoke Latin and lose the ability or forgot how to cook asparagus with a light mayonnaise sauce?
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Would I still be me?
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Yes.
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In other words, technical capacities don't feel very close to the core of personal identity.
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What about other kinds of memories?
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A big part of making me me Tends to be my
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store of memories I remember the carpet in my bedroom
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when I was growing up or the girl I was in love with at university
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or the weather over Sydney as we came into land for my first Australian book tour
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But what if these memories all vanished as well?
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Could I still be me?
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One view is possibly so long as something else remained and that thing we can call my character.
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In other words, if my characteristic way of responding to situations, my sense of what is funny,
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wise, interesting or important remain the same, I can still in some fundamental way claim to be the same person.
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My memory store of feelings and behaviors might be gone, but I could be assured of continuing to feel and behave in compatible ways in the future.
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Those around me would need to keep reminding me of stuff that had happened, but they would still recognize me as me.
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A fascinating idea comes into view.
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Personal identity seems to consist not in bodily survival, I could be put in somebody else's body or live in a jar and still be me,
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nor in the survival of memory, I could forget everything and still be me, but in the survival of what we're here going to call character.
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This is an idea attributed to the English philosopher John Locke who famously wrote
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that personal identity is made up of what he called sameness of consciousness.
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If a demon offered us a choice between remembering everything but feeling and valuing very differently,
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or feeling and valuing the same sorts of things but remembering nothing, most of us would, Locke suggests, choose the latter.
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So, if we have to boil personal identity down to its essence, it seems to come down to values, inclinations and temperament.
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Let's think of death with all this in mind.
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The standard view of death is that it's sad because it means the end of our identity.
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Now, it certainly does mean the end
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if we identify identity with the survival of our bodies or with that of our memories.
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But if we think that who we are is to a large degree about our values and uncharacteristic loves and hates, then we are, in a sense,
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granted a kind of immortality simply through the fact that these will continue to live on in our species as a whole,
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lodged here and there, outside of their present home.
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Perhaps what we have learnt to call a me was only
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ever a temporary resting place for a set of ideas
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and proclivities that are far are far older and are destined to live on far longer than our bodies.
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We might attempt to be less sad about death by letting go of the idea
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that we are a particular constellation of physical features.
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We are always in a sense far longer lasting, far more transgenerational as a bundle of inclinations and ideas.
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We will continue to crop up and live wherever those ideas
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that are most characteristic of us will emerge as they must in the generations that are to come.
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Focusing in on questions of identity has the paradoxical
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and rather cheering effect of making us both less attached to certain bits of us
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and more confident
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that the really important things about who we have been will
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survive in a way long after our bodies have returned to dust and our memories have been obliterated.
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Thank you.
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Vocabulaire et conseils d’expression pour cette leçon
Cette vidéo contient 86 phrases et 1174 mots à répéter en shadowing. La partie parlée dure 7:16. Le locuteur parle à un rythme naturel d’environ 162 mots par minute, proche d’une conversation courante. 84 % 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 :
- survival /sɚˈvaɪ.vəl/ (nom) — survie. The fact or act of surviving; continued existence or life.
- experiment /ɪkˈspɛɹ.ə.mənt/ (nom) — expérience. A test under controlled conditions made to either demonstrate a known truth, examine the validity of a hypothesis, or determine the efficacy or likelihood of…
- guarantee /ˌɡæɹ.ənˈtiː/ (nom) — garantie. Anything that assures a certain outcome.
- lifetime /ˈlaɪf.taɪm/ (nom) — durée de vie, vie. The duration of the life of someone or something.
- breast /bɹɛst/ (nom) — sein, poitrine. Either of the two organs on the front of a female human's chest, which contain the mammary glands; also the analogous organs in males.
- assumption /əˈsʌm(p).ʃ(ə)n/ (nom) — assomption. The act of assuming, or taking to or upon oneself; the act of taking up or adopting.
- demon /ˈdiː.mən/ (nom) — démon. An evil being resident in or working for Hell; a devil.
- characteristic /ˌkæɹ(ə)ktəˈɹɪstɪk/ (nom) — caractéristique. A distinguishing feature of a person or thing, a part of mental or physical behavior.
- bundle /ˈbʌn.dl̩/ (nom) — faisceau, fagot. A group of objects held together by wrapping or tying.
- emerge /ɪˈmɝd͡ʒ/ (verbe) — émerger. To come into view.
- philosopher /fəˈlɑsəfɚ/ (nom) — philosophe. A lover of wisdom.
- finger /ˈfɪŋɡɚ/ (nom) — doigt. A slender jointed extremity of the human hand, (often) exclusive of the thumb, and the corresponding part, irrespective of including a thumb, in many other…
- stable /ˈsteɪ.bəl/ (nom) — étable, écurie. A building, wing or dependency set apart and adapted for lodging and feeding (and training) ungulates, especially horses.
- temporary /ˈtɛmp(əˌɹ)ɛɹi/ (adjectif) — temporaire, provisoire. Not permanent; existing only for a period or periods of time.
- strongly /ˈstɹɔŋli/ (adverbe) — fort, fortement. In a strong or powerful manner.
Les verbes à particule que vous entendrez
- end up (verbe) — se terminer, se finir. To bring to a conclusion.
- go through (verbe) — traverser. To travel from one end of something to the other.
- grow up (verbe) — grandir. To mature and become an adult.
- live on (verbe) — vivre de. To endure.
- put in (verbe) — mettre, insérer. To place inside.
Prononciation à surveiller
Le locuteur utilise 7 contractions et formes réduites, comme don't, I'm, we'd. Prononcez-les sous leur forme courte, telles que vous les entendez.
- Les sons « sh » et « zh »: assumption /əˈsʌm(p).ʃ(ə)n/, crucial /ˈkɹuː.ʃəl/, consciousness /ˈkɑnʃəsnəs/, separation /ˌsɛp.əˈɹeɪ.ʃən/, assure /əˈʃʊɹ/
- Mots longs — placez bien l’accent: experiment /ɪkˈspɛɹ.ə.mənt/, characteristic /ˌkæɹ(ə)ktəˈɹɪstɪk/, philosopher /fəˈlɑsəfɚ/, temporary /ˈtɛmp(əˌɹ)ɛɹi/, extraordinary /ɪksˈtɹɔːrdɪn(ə)ɹi/
Comment s’entraîner avec cette vidéo
- Écoutez la vidéo en entier une fois sans parler et notez les mots que vous ne connaissez pas.
- Commencez à la vitesse 0,75×, répétez phrase par phrase, puis revenez à la vitesse normale quand cela devient facile.
- Enregistrez-vous et comparez avec l’original, en faisant attention à des mots comme survival, experiment, guarantee.
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 | have been replaced · be said · be loved |
| Present perfect have/has + participe passé — une action passée qui compte encore maintenant | who've gone · have learnt · have been |
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.