Pratica di Shadowing: 2015 Maps of Meaning Lecture 1: Introduction (Part 2) - Impara a parlare inglese con i video
Creazione lezione...
1
So you'll, undoubtedly, you've noticed that this is being taped, so the tapes will show up on some relatively regular schedule,
2
um, I wouldn't expect that precisely, because I don't want to make any promises about, you know, exactly how quickly that'll be done.
3
Martin Zhang here is doing it on his own accord, so it's like, you know, two thumbs up for Martin as far as I'm concerned, so, because he's done this for a number of my courses,
4
and it's a lot of work, and it's much appreciated.
5
So anyways, that's why all of this stuff is set up.
6
So I think I told you pretty much about what the class entails on your part.
7
And if you've heard this lecture, and I'm sure at least a reasonable number of you have heard me lecture before, so you sort of know how I'm going to lecture,
8
and that was more or less how I'm going to do it.
9
I'm hoping that, you know, we can make this class, like, deadly successful.
10
That's the idea, and that you'll regard it as something that, you know, depending on your participation, obviously, you'll regard it as something that's really valuable.
11
I'm telling you the stuff I've learned that I'm telling you about, it has been so useful to me that I can't,
12
I can't, I can't really even communicate how useful, it has been unbelievably useful,
13
and you know, partly what I am going to explain to you if I can is why, you know, there are tenets of classical morality, and there is a variety of them,
14
and one of them is, for example, don't lie, and you know, that is a tough one, because you might think, well, you know, why not, really?
15
Why not?
16
I mean, if you can set up a situation so that you benefit from an untruth, what stops you from doing it.
17
Dostoevsky, in one of his most famous statements, he said, if there's no God, everything is permitted.
18
And it's a take -off on Nietzschean thinking, too.
19
It's a problem that he thought would be the fundamental problem of the 20th century, and I think he was absolutely right.
20
It's a question very much worth thinking about.
21
It's like, why bother with things that are moral?
22
Why do things right?
23
Is there even such a thing as doing things right?
24
These are great questions. And hopefully, what I'm going to try to do with you guys is
25
to show you what the consequence I've been thinking about those things for almost thirty years, I guess, now.
26
I've got a ways, certainly a ways that has been satisfying to me, and I want to tell you what I've concluded, and then you can decide for yourself if you think it's useful.
27
One thing I would really encourage you to do is like, you should be skeptical about what I'm telling you.
28
Really.
29
Like, you should question it.
30
Like, I don't mean the kind of skepticism that's like this, because like, you know, I'm not here to prove myself to you at all, and you're not here to prove yourself to me either.
31
So you have to listen, and you have to attend, but by the same token, I would say like, I'm telling you things that I have tried to hammer to death.
32
I've tried to see if they were wrong, you know, because that's how you're supposed to test ideas.
33
You throw out an idea, and you hammer the hell out of it.
34
See if you can see if it's wrong, not whether it's right, because that's ideological thinking.
35
The things I'm telling you are things I could not disprove.
36
They seem to stand up, and I've tried multiple tests.
37
One of them is sort of a consilience test, and a consilience is a word that was defined by Edward O.
38
Wilson.
39
When an explanation is consilient, what that means is that it's coherent across multiple levels of analysis.
40
And so I've tried to test the ideas that I'm describing to you,
41
I've tried to determine whether they're logically coherent
42
and appropriate at the level of general psychology and clinical psychology and neuroscience and narrative theory and religious thinking.
43
And then also to see
44
if they're actually applicable as practical realities in day -to -day life
45
And in social life And as far as I'm concerned They stand up That's been my experience
46
And I've also watched people Over many years now Try to apply them in their own lives
47
And all I've been able to see so far With my graduate students and so on Is that it works So, you know Hooray for that And
48
so we're going to try to understand Some basic issues Like what the utility of truth is
49
And that's a really important question It's maybe the fundamental question Is truth useful?
50
And if so, how and why?
51
And, like, man, we're going to go after that.
52
Especially with regards to verbal truth.
53
Because there's something magical about words.
54
There really is something magical about them.
55
And the way you use words determines the course of your life.
56
And maybe more than that, maybe the course of everyone's life.
57
So, I want to explain to you how that can be true and what it means.
58
So, you know, that should be relatively entertaining. And hopefully...
59
What else I can tell you is, I'm going to throw out some key propositions.
60
There's probably about seven or eight of them, and what I'm hoping is that you'll be able to use those propositions as keys
61
that will help you unlock things that you wouldn't otherwise be able to consciously understand.
62
And I gave you some example of that with this little story, you know, because that little story happens to be an extraordinarily deep little story,
63
and it's, you know, it's so old, that story.
64
Like, I think that story stems from when we were still in trees, really, and that when our prime enemies were snakes, because it does appear, according to Lynn Isbell,
65
anyways, who's an anthropologist in California, that our primary predators 60 million years ago, when we were basically inhabiting trees,
66
were predatory snakes, and that we co -evolved with them.
67
And so the, like, human being versus snake motif is not only the oldest story we know from a consciously articulated perspective,
68
but it might be the literal story of our species these as a biological entity,
69
and I'm telling you that because it gives you some idea about how deep these stories can go,
70
they can go really to the bottom of things, and if you know some of these key propositions,
71
when you see archetypal stories portrayed in front of you, and that happens all the time,
72
like in all the superhero movies that have come out later lately, there are hordes of them, they're tremendously expensive to make, hundreds of millions of dollars,
73
those things, they're all predicated on archetypal themes.
74
I think it's of great interest to note the most expensive artifacts that human beings produce, or at least among the most expensive artifacts that we produce,
75
are precisely movies that are computer generated to tell archetypal stories.
76
You know, and that's also the technological process that in large part is driving computer innovation,
77
because the most demand that's being placed on things like computer chips is actually, you know, recreating reality, CGI reality, because it's the most complicated thing to do.
78
So it's like, what the hell?
79
Why are we doing that?
80
What's up with that?
81
Why would you spend $300 million making Iron Man?
82
You know, there's a profit motive there, obviously, but everybody will go see it.
83
It's like, what's up with you people?
84
You know, you'll see some dingbat in a metal suit fly around in the air, you know that's not true.
85
It's like, what are you doing at those movies?
86
You think, well, I'm entertaining myself.
87
It's like, yeah, yeah, right, except why is it entertaining?
88
And why is it entertaining to all of you?
89
And why is it entertaining to everyone?
90
You know, there's a reason for that.
91
So partly what we're going to find out too is what it is about stories
92
that attract our interest and why it is, why that is.
93
And it's not merely entertainment.
94
It's like the most potent form of learning that we have.
95
So, well, anyway, so that's the goal, and during this as well, you know, I hope that you can articulate yourselves further,
96
and also come to some deeper understanding about the absolute, essential nature of proper language use in spoken language and in written language,
97
because you basically think and speak and write yourself into existence, and one of One of the things that means is, you should be very, very careful with what you say,
98
because you are literally bringing realms of reality into being through speaking, and you want to make bloody sure that the realms of reality
99
that you're participating in bringing into being are the ones that you would actually like yourself and those you love to inhabit.
100
So you know, it's a… well, I don't have much more to say about the Course than that,
101
so what I'll do now is see if you have any questions, so, yes?
102
I wanted to know why is the dragon bad, and I felt like I liked him all along, I felt like he was getting out of control when he got there,
103
but I bet he just wanted some attention, but I don't know why from the beginning we were building it up for the dragon that was bad.
104
Right, well, yeah, you know, okay, so the question is why is the dragon portrayed as bad?
105
It's like, well, first of all, we might notice that cross -culturally that's not necessarily the case, right?
106
So, the dragon in the West tends to be something to conquer, and something that hoards of ...surgeons,
107
strangely enough, and it's something to be conquered and the treasure to be taken.
108
But in the East, particularly among the Chinese, the dragon is something that's positive.
109
And what I would say is, and we'll study this when we get into the symbolism that's associated with reptiles,
110
fundamentally, with predatory reptiles, you see that the dragon is actually a tremendously ambivalent representation.
111
Because it represents, it really represents the unknown,
112
or even more precisely, it represents the element of the unknown that you don't even know exists.
113
You know, because sometimes… something unexpected could happen to you, but you can understand it when it happens.
114
But sometimes something unexpected happens to you, and it's so unexpected that you can't even conceptualize it.
115
I would say when the Twin Towers fell in New York, that was an event like that.
116
It's outside the domain of your understanding.
117
And then there's an ambivalence about that, because you don't know the nature of the event precisely.
118
So the predatory reptile, reptile, especially the treasure -guarding predatory reptile, stands for the potential that exists in the unknown.
119
And that potential can be positive and negative, right, because it's the source of all new things.
120
It's also the source of that which will destroy you, and so it's a very paradoxical entity.
121
Now one more thing, so the story implies that there's an optimal size of a dragon,
122
and I would say, well your nervous systems are actually tuned to detect the optimal size of dragons.
123
We'll talk about this in great detail as we go through the biology of anxiety and disgust, as it turns out, which is something I've learned more about recently.
124
You know how you can, sometimes if you're engaged in a task, let's say a cognitive task, you can find it overwhelming.
125
It's something you're having a very difficult time understanding and maybe you even wonder if you're up to it.
126
Okay, so you might say, well, your nervous system is indicating to you that that's a threat.
127
And then other times you'll be dealing, say, with a cognitive task that's beneath your abilities, and so it's easy and you get bored.
128
So then you'll be dealing with a cognitive task that it's like Goldilocks and the Three Bears, right?
129
The temperature is just right, and what happens is that you have to grapple with the task, and it pushes you forward in your development, but it also really engages you,
130
so you're tied right into it.
131
And it's really easy to remember and understand, and you make progress, and it's difficult and energy demanding, but you're completely captivated by the process.
132
That's the right sized dragon, and that's what your nervous system is telling you.
133
It's saying, look, this amount of novel information in this domain is precisely the amount
134
that you can incorporate while optimally transforming the knowledge structures that you already have, without exceeding your capacity.
135
And what that does, the way your nervous system signals that to you, is you get interested in it.
136
You know, because you might ask yourself, like, why do you get interested in things?
137
And you're bored by some things, and some things are overwhelming.
138
It's like, you don't have any choice about that.
139
It's not a decision you make.
140
Right?
141
It's something you discover as you act in the world.
142
So dragons of optimal size are engaging, and they push your development.
143
But if they get too big, then they're too much.
144
Could this dragon not be the child's potential?
145
I see an analogy between this and the story of the baby in the crib and the thunder going and heading everywhere.
146
It could be that.
147
The thing about that particular symbol is that it describes the unknown outside of conceptualization.
148
It's pure potential.
149
Now, here's something to think about in relationship to that.
150
I did a little TED talk on potential, which if you're interested in this sort of thing, you might want to look at, because I got it right in that talk, I thought, but, you know,
151
there are different ways of thinking about what the world's made out of.
152
And, you know, we think that it's made out of matter.
153
That's the basic dogma, say, of the materialist realm.
154
And I would say, look, it's really useful to treat the world as if it's made out of matter, and look at all the things that treating it that way has allowed us to do.
155
But that doesn't mean it's the final statement about the nature of reality.
156
And whatever matter is is pretty damn strange when you get to the bottom of it.
157
We don't understand it at all, and we don't understand its relationship to consciousness.
158
But putting that aside, we also act as if things other than matter are real.
159
So for example, we act as if potential is real.
160
And that's a very strange thing, you know, because potential by its very nature is not really defined, because otherwise it would be potential, right?
161
It would be actuality.
162
But you know, all of you understand your parents when they say, well, you know, you should live up to your potential, or there's potential there.
163
And I would say actually most of the time when we're dealing with the world, what we're dealing with is not the material world per se, what we're dealing with is potential.
164
It's like we're dealing with what this could be, and we're trying to realize the potential.
165
And so another thing that you could think about with regards to the symbol of the dragon in particular, it's the predatory reptile, more basically,
166
is that it's a representation of potential.
167
And so, I think the reason that it takes reptilian form, and we're going to talk about this in great detail,
168
is I think that what happened as we evolved is that the systems that we originally evolved to detect predators.
169
When we underwent the cognitive revolution that transformed the world into abstract representations around us,
170
that initial predatory detection system was elaborated up into the system that we used to detect the unknown as such.
171
But you know, because it's evolution, the fundamental elements that evolved over the course of evolution remained intact.
172
We're using the same systems, and that system has a language, and so the language is something like,
173
well, the unexpected event is sort of like the snake in the grass, which is perfectly reasonable.
174
You can think about it as a metaphor.
175
I think it's deeper than a metaphor, but you can think about it as a metaphor.
176
And I would say, well, there are optimal -sized… we have optimal -sized adversaries,
177
and I don't think you can live without an optimal -sized adversary, which is also an interesting, it's a very interesting idea, because you know, one of the things that people always ask,
178
this is a very metaphysical discussion, is why there has to be evil and horror in the world.
179
It's like, well, it's not clear to me
180
that the world could be constituted in the manner that it's constituted in any acceptable way, if there were no adversaries.
181
It's like, well maybe the snake in the garden is necessary, you know, maybe that imperfection, And also that adversary is necessary, it's the thing that spurs on development.
182
What would there be without an adversary?
183
Maybe nothing.
184
You know?
185
I can give you an example, it's a funny example, there's this little animal whose name I cannot remember, unfortunately, but it lives in the ocean,
186
and in its larval stage it has a brain, and it swims around, it's a little tiny thing, it swims around, you know, like a little plankton and so on,
187
and then at some point during its development it fastens itself onto a rock, and it grows into something that sort of looks like a plant, you know?
188
But it's stable, it never moves again.
189
So as it develops into this stable rock -clinging entity, it basically digests its own brain, and then it doesn't need one after that.
190
And the reason it doesn't need one is, well, there isn't really anything for it to do.
191
It just sits there, it filters water, it takes like a sponge, sort of.
192
It takes the nutrients out of the water, and the brain is just, like, it's extra energy using tissue, and so it doesn't need the brain anymore.
193
And so, you know, it's like, you don't need to think if you haven't got an adversary.
194
So then you think, well, are there optimal sized adversaries?
195
And part of the little motif of that story is, if you pay careful attention to things as they change, maybe you can keep the damn adversaries optimized minds,
196
and I think that actually, it may not be true, but it's possible that it's true.
197
And that's something, you know, that's something.
198
If you really pay, because the question might be, and this is something that I thought about when I was developing all these ideas a long time ago, it's like, okay, well there's obviously some things about existence
199
that aren't exactly the way you might lay them out if you had the choice.
200
You know, like the fact that people are fundamentally vulnerable, and that you're imperfect in fifty different ways, and that life is full of suffering, and everybody dies, and you know, all these things that are existential nightmares,
201
it's like, okay, fine, it's easy to judge that as unacceptable, and maybe even worse than unacceptable, you know, intolerable, you know,
202
deserving of obliteration, you can even go that far, and people do go that far.
203
But there's another question that that question begs,
204
which is, yeah maybe, but maybe if you brought all of your resources to bear on the problem,
205
without holding back all of them, then that would be okay, then you could master it.
206
And that's possible, you know?
207
So the thing is, you'll never know unless you try it, that's the thing, because it's actually a claim that requires an existential proof.
208
You can't listen to someone tell you that, and even if it's true for them, that doesn't necessarily mean it would be true for you you.
209
The only way you can test a proposition like that is existentially.
210
You have to act it out.
211
But, as I mentioned earlier, I see very, very few truly optimistic ideas in profound thought.
212
Most profound ideas are pretty damn pessimistic.
213
But this is one, I think, that's an exception to that, which is, it is possible that you're constituted so
214
that you have enough resources to deal with reality as it actually lays itself out.
215
And one of the ways, And people have been thinking about this for a very long time too,
216
is that one of the most effective weapons you have in that engagement is the capacity to pay attention.
217
And paying attention, it's another thing I've learned over the years that's been extraordinarily useful to me.
218
We kind of conflate rational thinking.
219
with attention and sort of make attention like the ugly stepsister of rationality in some sense
220
because we never really consider it as a separate entity
221
because we are basically rationalists and we believe that we can deal with the world in rational ways.
222
I don't think that's really true because I think the world has at its core its existentially irrational.
223
There's too much of it that's observed and arbitrary.
224
But it is perfectly reasonable to draw a clear distinction between paying attention and And you know,
225
Western culture has elevated thinking in some sense to the position of the highest deity, but I think we've got that wrong.
226
I think attention is much more powerful than thinking, and that attention, that thinking should be the handmaid of attention.
227
Because if you pay attention, you can pay attention to the things you don't know.
228
And you can become incredibly powerful if you pay attention to the things you don't know, because you keep learning and learning and learning and learning.
229
And, you know, there's a New Testament injunction that goes along the lines of, you know, it's necessary to love your enemy.
230
And I actually think that that's an existential hint.
231
You know, if you listen to people converse, especially if they're ideologically minded, you have a socialist on one side and a conservative on the other.
232
All they do is trade platitudes.
233
There's no discussion.
234
And the goal of the discussion is to humiliate the other person
235
and to prove that your a a priori stance is correct, and that that person is incapable of conceptualizing the world properly.
236
It's like, one of the most interesting things about running into people who think differently than you, if you pay attention instead of thinking,
237
is they will tell you the weirdest bloody things, you know, the things you never possibly have thought of, and you know, it doesn't mean that you have to fall over and agree with them immediately,
238
but what the hell difference does it make if they don't think the same way you do?
239
Maybe out of ten statements they'll offer you one that you wouldn't have conceptualized.
240
And that's the difference between paying attention and thinking.
241
People love to be paid attention to.
242
It's a currency, it's human currency, is attention.
243
Attention is an unbelievably powerful tool.
244
One of the things we'll find out is that the ancient Egyptians actually conceptualized attention as a god.
245
And the god they conceptualized attention as was Horus, and you all know of Horus because you've all seen representations of Horus.
246
The famous Egyptian eye, the single eye, that's a representation of Horus, and the Egyptians figured out, like the Mesopotamians had before them,
247
that the highest human deity, which is like the most powerful set of human attributes, is to be associated with, one, with language use.
248
The Mesopotamians really nailed that, but even more importantly, with the capacity to pay attention and watch.
249
And it's sort of suspension of judgement.
250
It's like, you don't have to be right or wrong in the situation.
251
All you have to do is pay attention and listen and watch.
252
And then, potentially, a solution will emerge out of that.
253
And, look, half our brain is visual cortex, approximately, you know.
254
So, paying attention, we're incredible visual animals.
255
Paying attention really matters.
256
It's the harnessing, that's visual attention in particular, but that's the harnessing of our most fundamental cognitive capacities.
257
So, anyways, you know, if you pay attention to things, you can see what interests you.
258
And that's also an empirical search in some sense, which is quite interesting.
259
This is part of why I got interested in psychodynamic ideas, it's like, there are things that rule the way that you govern yourself that you have no control over.
260
You can only discover them, and one of them is what interests you.
261
You can't really force it if you're not interested in some things, like, well, good luck trying to make yourself interested.
262
Sometimes you can do it to some degree, but more particularly what seems to happen is that your interest highlights things for you, and then you follow that around,
263
like you're following a search beam or something like that.
264
To me, that indicates the action of very, very deep underlying psycho -biological systems that in some sense are directing your consciousness.
265
You know, if you pay attention to that process, you can also learn a tremendous amount from that.
266
Like, what you're actually like.
267
You know, what are you interested in?
268
Where is your being trying to manifest itself?
269
That's another way of thinking about it.
270
So those are all things that we're going to try to figure out.
271
Because I would also say that if you're capable of allowing your true being to manifest itself, so that would be your potential,
272
that's also the best source you have of the kind of weaponry
273
that you need to defend yourself against the inequalities and tragedies and horrors of life.
274
Because you can reveal yourself, in a sense, by pursuing what's illuminated for you.
275
And I can't tell you whether or not that's true, but it's a powerful idea, and it's a very old idea,
276
and I think there's plenty of evidence that at least it is a… you say… It's plausible, yes.
277
It's more than that.
278
But plausible will do, because I can't think of a better word at the moment.
279
It's a hypothesis that has enough potential that it might be worth testing, and I would like you to test that sort of thing.
280
One of the things that I really encourage students in this class to do, and you can start doing this right away, is pay attention to what you hear yourself say say.
281
Just watch, pull yourself into two.
282
Detach yourself from your ideas and thoughts and watch what you say.
283
And at the same time that you watch what you say, watch how you feel when you say what you say.
284
And what I'd like you to try to detect is you'll notice
285
if you start noticing that some of the things that you say make you feel strong and together and united, and other things that you say make you feel disunited and weak.
286
And then Then I would say, quit saying the ones that make you feel disunited and weak, because they're false.
287
And what you're picking up by the loss of strength associated with
288
that utterance is the fact that there's something rotten in the state of Denmark with regards to that use of language.
289
It's manipulative, you're trying to appear smarter than you are, you're trying to prove a point, you're trying to avoid something.
290
Like there's some game you're playing that's other than merely stating what you see to be true at that moment.
291
And that's a different way to live, because you can calculate and you can plan, and planning is useful, I have nothing against that,
292
but you can manipulate reality so that it manifests what you want.
293
Or you can decide that what you're going to do is pay attention, and to call things as you see them, and to see what happens if you do that.
294
And that's a real risk, right, because you don't know where that's going to take you.
295
So that's an act of faith in the Kierkegaardian sense.
296
It's like, if you have faith in the truth, what that means is that you will say the truth.
297
And that's a hard thing to do.
298
It doesn't mean that you can say whatever you want, whatever you want, regardless of the effect on other people.
299
Or that you can use the truth as a baseball bat, which you can certainly do.
300
It's a sophisticated...
301
It requires a tremendous amount of sophisticated...
302
It requires a tremendous amount of sophistication.
303
But one thing you might think about is, well, if you are attempting to make yourself a mouthpiece of the truth,
304
you have reality on your side.
305
And then you might say, well, could you possibly have anything more powerful on your side than reality?
306
And so it might not be a reality you want, or a thing that you would wish for, but you might think, well, you know, if you called things as you saw them,
307
and you were very careful about that, maybe that would lead you through life properly.
308
It's a very different way of thinking, and it is tied to this idea that there's something fundamental about the truth.
309
So I would say to start this, if you want, just pay attention to what you say.
310
You know, and like you're detached from it.
311
So don't identify too much with what you're saying, because that's another thing that people do.
312
They identify with what they think.
313
It's like, what makes you think that you're thinking?
314
It's like one of the things Jung said, which I really love, it blew me, it just flattened me when I first read it.
315
He said, people do not have ideas.
316
Ideas have people.
317
And so you know, I listen to ideologues talk all the time, and it's like, it's not them them talking, it's some dead spirit of the past that's,
318
you know, voicing its opinion through them.
319
And you can tell when you're talking to someone like that, because you can predict everything they're going to say.
320
So in what sense is that them talking?
321
It isn't them talking at all,
322
it's some collective, it's a collective voice that has appropriated them and convinced them that it's actually part of them.
323
It's like, no, that's a devil, that's what that is.
324
So, just watch, you can try this experiment all on your own, try it for a month, detach yourself from what you say and think,
325
and notice when you say something if it makes you feel more grounded and powerful, or weaker, and stop saying things that make you weak.
326
So you know, that's sort of like existential test number one.
327
So, well it must be just about four, it's 4 .03.
328
So then I'll see you all next Wednesday.
329
Take a look at the website, and I would say start those exercises, or at least check them out, okay?
📺 Stesso Canale
C12
Where Idea Are Born
Daily ConversationWorking Adults
B21
Boring People Don't Exist
Daily ConversationWorking Adults
C11
Your Contract With The Future
Daily ConversationWorking Adults
B23
Marriage Takes Practice
Daily ConversationWorking Adults
C12017 Personality 14: Introduction to Traits/Psychometrics/The Big 5
Daily ConversationUniversity Students
✨ Video consigliato
C12
85 frasi
Jordan Peterson - Wasting Time and Opportunities
Business EnglishUniversity StudentsWorking Adults
C13
80 frasi
What is clean code? - Uncle Bob
Business EnglishUniversity StudentsWorking Adults
C11
66 frasi
PHILOSOPHY - The Stoics
British AccentBusiness EnglishUniversity StudentsWorking Adults
C11
96 frasi
Peter Fonagy: What is Mentalization?
Business EnglishUniversity StudentsWorking Adults
C12
176 frasi
3 Questions That Reveal What Your Life Is Missing - Arthur Brooks
Business EnglishUniversity StudentsWorking Adults
C14
103 frasi
Critical Thinking Lecture: an introduction to critical thinking
IELTS PrepBusiness EnglishUniversity Students
![Understand AI in 14 minutes – with Anthropic's Chloe Lubinski [ARC 2026]](https://img.youtube.com/vi/aBUniZHgCnE/mqdefault.jpg)
C14
179 frasi
Understand AI in 14 minutes – with Anthropic's Chloe Lubinski [ARC 2026]
Business EnglishDaily ConversationUniversity Students
C15
145 frasi
ENGLISH SPEECH | TIM COOK: Serve Humanity (English Subtitles)
Business EnglishUniversity StudentsWorking Adults
C15
199 frasi
The 5 Mentalities of Mastery | Robin Sharma
Business EnglishUniversity StudentsWorking Adults
![Harvard Professor reveals the Science of Happiness in 15 minutes | Arthur Brooks [ARC 2025]](https://img.youtube.com/vi/w8a0T5XLrXc/mqdefault.jpg)
C12
258 frasi
Harvard Professor reveals the Science of Happiness in 15 minutes | Arthur Brooks [ARC 2025]
Business EnglishUniversity StudentsWorking Adults
C12
318 frasi
20 mins that can change your life
Business EnglishUniversity StudentsWorking Adults
C11
154 frasi
Video
Business EnglishUniversity StudentsWorking Adults
Vocabolario e note di pronuncia per questa lezione
Questa lezione di conversazione di livello C1 si basa sul video “2015 Maps of Meaning Lecture 1: Introduction”. Questo video contiene 329 frasi e 5239 parole da ripetere con lo shadowing. Il parlato dura 29:19. Chi parla ha un ritmo naturale di circa 179 parole al minuto, vicino a una conversazione quotidiana. Il 87% delle parole rientra nelle 3.000 più comuni dell’inglese; conviene studiare le altre prima di iniziare.
Vocaboli chiave di questo video
Le 15 parole più avanzate del video, con pronuncia e significato:
| Parola | Pronuncia | Significato |
|---|---|---|
| adversary sostantivo | /ˈæd.vəɹˌsɛɹi/ | avversario, avversaria |
| predatory aggettivo | /ˈpɹɛdəˌtɔɹi/ | predatorio |
| reptile sostantivo | /ˈɹɛp.taɪl/ | reptilia, rettile |
| entertain verbo | /ˌɛntəˈteɪn/ | divertire, intrattenere |
| existential aggettivo | /ˌɛɡzɪˈstɛnʃl̩/ | esistenziale |
| detect verbo | /dɪˈtɛkt/ | individuare, rilevare |
| archetypal aggettivo | /ˈɑɹkɪtaɪpəl/ | archetipale |
| conceptualize verbo | concepire | |
| metaphor sostantivo | /ˈmɛt.ə.fɚ/ | metafora |
| proposition sostantivo | /ˌpɹɑpəˈzɪʃən/ | proposta |
| constitute verbo | /ˈkɑnstɪt(j)uːt/ | costituire, creare |
| tremendous aggettivo | /tɹɪˈmɛndəs/ | formidabile, tremendo |
| artifact sostantivo | /ˈɑɹtɪfækt/ | artefatto, manufatto |
| extraordinarily avverbio | straordinariamente | |
| overwhelm verbo | /ˌoʊ.vɚˈwɛlm/ | sommergere |
I phrasal verb che sentirai
| Parola | Pronuncia | Significato |
|---|---|---|
| figure out verbo | scoprire, rendersi conto | |
| find out verbo | scoprire | |
| set up verbo | /ˌsɛt ˈʌp/ | preparare, installare |
| stand up verbo | alzarsi in piedi | |
| throw out verbo | /ˈθɹəʊ ˌaʊt/ | buttare via, rigettare |
| go through verbo | attraversare | |
| hold back verbo | fare complimenti | |
| pick up verbo | tirare su, sollevare |
Frasi da ripetere
Frasi brevi e complete del video che puoi riutilizzare nella conversazione di tutti i giorni:
- Why are we doing that?
- It's like, what's up with you people?
- It's like, what are you doing at those movies?
- You know, what are you interested in?
- It's like, what makes you think that you're thinking?
La grammatica di questo video
Le strutture che chi parla usa di più, con le parole esatte del video:
| Struttura | Nel video |
|---|---|
| Present perfect continuous have/has been + -ing — un’azione iniziata prima e ancora in corso | I've been thinking · have been thinking |
| Present perfect have/has + participio passato — un’azione passata che conta ancora adesso | you've noticed · you've heard · I've learned |
| Forma passiva be + participio passato — conta ciò che accade, non chi lo fa | being taped · be done · is set |
| Frasi relative who / which + frase — un’informazione in più su una persona o una cosa | that which will · out, which is · grass, which is |
Pronuncia a cui fare attenzione
Chi parla usa 138 contrazioni e forme ridotte, come you're, don't, I'm. Pronunciale nella forma breve, così come le senti.
- I suoni “sh” e “zh”: existential /ˌɛɡzɪˈstɛnʃl̩/, proposition /ˌpɹɑpəˈzɪʃən/, rational /ˈɹæʃ(ə)nəl/, detection /dɪˈtɛk.ʃən/
- Parole lunghe — attenzione all’accento: adversary /ˈæd.vəɹˌsɛɹi/, predatory /ˈpɹɛdəˌtɔɹi/, archetypal /ˈɑɹkɪtaɪpəl/, proposition /ˌpɹɑpəˈzɪʃən/, consilience /kənˈsɪ.li.əns/
I suoni difficili per chi parla italiano:
- /h/ — va soffiata, non è muta: coherent /koʊˈhɛɹ.ənt/, harness /ˈhɑɹ.nəs/, hypothesis /haɪˈpɒθɪsɪs/, hint /hɪnt/
- Consonante finale — senza aggiungere una vocale dopo: evolve /ɪˈvɑlv/, detect /dɪˈtɛkt/, constitute /ˈkɑnstɪt(j)uːt/, anyways /ˈɛn.iˌweɪz/, tremendous /tɹɪˈmɛndəs/
- /æ/ — più aperta della “e”: adversary /ˈæd.vəɹˌsɛɹi/, artifact /ˈɑɹtɪfækt/, detach /dɪˈtæt͡ʃ/, manifest /ˈmæn.ɪ.fɛst/, unacceptable /ˌʌn.ækˈsɛp.tə.bl̩/
Come esercitarsi con questo video
- Ascolta tutto il video una volta senza parlare e annota le parole che non conosci.
- Inizia a velocità 0,75×, fai shadowing frase per frase e torna alla velocità normale quando diventa facile.
- Registrati e confronta con l’originale, facendo attenzione a parole come adversary, predatory, reptile.
Cos'è la tecnica dello Shadowing?
Shadowing è una tecnica di apprendimento delle lingue supportata da studi scientifici, originariamente sviluppata per la formazione dei traduttori professionisti e resa popolare dal poliglotta Dr. Alexander Arguelles. Il metodo è semplice ma potente: ascolti un audio in inglese di madrelingua e lo ripeti immediatamente ad alta voce — come un'ombra che segue il parlante con un ritardo di solo 1–2 secondi. A differenza dell'ascolto passivo o degli esercizi di grammatica, lo shadowing costringe il tuo cervello e i muscoli della bocca a elaborare e riprodurre simultaneamente i modelli di discorso reale. La ricerca dimostra che migliora significativamente la precisione della pronuncia, l'intonazione, il ritmo, il discorso connesso, la comprensione dell'ascolto e la fluidità del parlato — rendendolo uno dei metodi più efficaci per la preparazione alla prova di speaking dell'IELTS e per la comunicazione reale in inglese.