シャドーイング練習: Détruire son identité - 動画で英語スピーキングを学ぶ
レッスンを作成中...
1
The destruction is always the solution.
2
We destroy each day.
3
We photoshopped our imperfections.
4
We retouched the parties that we didn't.
5
We can modify the ones that others wouldn't like.
6
We work our identity, we model her, we distill her.
7
We live only by destruction.
8
And if we were all in the works, sculpted by fear of not being loved?
9
Since our childhood, we have been conditioned to perceive ourselves as fixed individuals.
10
with a own essence which defines us permanently.
11
We ask ourselves: "Who do you want to be when you are big?"
12
Like if identity was a choice to be done once for all.
13
But this concept depends on a fundamental error.
14
We are never a single person through time.
15
Each moment of our lives changes our perception of ourselves.
16
What we thought was true in 10 years ago, is no longer today.
17
Our beliefs evolve, our preferences change, our values are defined.
18
However, we are attached to something of a illusion, a direct line that we tell to give sense to our existence.
19
But this thing exists only in our internal narrative not in reality.
20
This "remise en cause" of the existence of a permanent one had already been formulated by David Hume in the 18th century.
21
When we try to seize our identity in introspection, we find only a flow of perception, sensations, pensées, emotions, without noyaux immuables.
22
He speaks of a "faisal of perception" rather than a "moo" real.
23
He speaks of the idea that our consciousness of being ourselves, is just a mental construction, not a fixed essence.
24
Thank you.
25
Identity is not built in the void.
26
It is constantly shaped by the expectations and the judgments of others.
27
Each interaction allows us to adopt a particular social role.
28
We never behave like the same way with our parents, friends, colleagues or even the other people.
29
We learn from childhood to adapt to being accepted.
30
A child who express an impoverished opinion will always be mocked and corrected.
31
or even ignore it.
32
l 'incipant à remodeler sa pensée pour mieux correspondre aux normes du groupe.
33
This process continues throughout our lives.
34
We don't adopt a density.
35
We negotiate it in permanent with our entourage.
36
Michael Foucault also shows that our identities are also produced by discours and by systems of power more vast.
37
For example, the school, the justice, the medicine.
38
The institutions define norms and categories which influence deeply the way we perceive ourselves.
39
which means that we are not only façonnés by the explicit expectations of our entourage, but also by a whole ensemble of practices and discours that assigns us a role,
40
sometimes our insu.
41
Sartre, he, spoke of the wrong faith, This phenomenon where we play a role to respond to externalities.
42
We know at the bottom that we are not really what we pretend to be, but we still keep this game because it is necessary to survive in society.
43
In the contemporary world, we are dealing with several identities.
44
We have a numérique identity, façonned by social media, where we choose what we show and what we hide.
45
We also have a professional identity, which often asks us to mask our real personality to adopt a position conforme to our obligations.
46
We finally have an intimate identity, reserved to our friends, and even here we play roles.
47
Our identities are not only multiple.
48
They are sometimes contradictory.
49
We can be someone who is confident in appearance but deeply anxiously in private.
50
We can take values that we don't always respect.
51
We are puzzle -like pieces, and not homogeneous entities.
52
Baudrillard, in his theory of simulacres, explains that in a society that is full of representations and images, we are not living more reality, but an accumulation of masks and fiction.
53
Our identities are become roles that we perform rather than truths that we incarnate.
54
In the same vein, Deleuze and Guattari are talking about subjectivity as a assemblage of desires, of flow and representation rather than stable entity and closed.
55
Each social context, each interaction, even every digital platform our way of being We don't form a homogeneous block,
56
but a network of components that combine and that combine forever.
57
There is also another factor that is to save our illusion of identity: our own brain.
58
Our thoughts are not really ours.
59
Studies have shown that our brain takes decisions before we even have a conscious conscience.
60
The impression of having a free arbitre is finally an illusion.
61
Our memory can also be wrong.
62
We reconstruct our memories in terms of our emotions and our needs of the present.
63
What we believe are the main elements of our identity, for example our past experiences, are in reality part and often inexact.
64
And finally, our emotions are manipulated.
65
We often define our feelings.
66
I am an optimist, I am an anxious person.
67
But these states of life fluctuate constantly in terms of our hormones, our food, and even our sleep.
68
Especially our sleep.
69
If even our thoughts and memories are not fiables, how can we pretend to be a coherent and fixed individual?
70
If identity is an illusion, Why do we need to believe in the world?
71
and because this illusion is reassuring us.
72
We need a narrative file to give sense to our existence.
73
It's this file itself that allows us to make decisions.
74
to be projected to the future and to have stable relationships.
75
Identity is a social and biological structure, but it doesn't mean that it is void of sense.
76
It is a spark, even if it is in reorientation of a perpetual reorientation.
77
If we think that all this is an illusion, if the identity does not exist.
78
So, does it need to completely rebuild?
79
Faut -il effacer ce que nous croyons être pour ne laisser place qu 'à une forme de neutralité, à un moi sans contour, débarrassé des influences sociales et culturelles ?
80
The deconstruction of oneself is often inevitable step when we take into account of the artificiality of our identity.
81
But where do we go in this process?
82
Can we rebuild ourselves without us to lose entirely?
83
We often have the impression of making sure we have to make sure our personality through our experience but However, what we call construction is and often a series of renouncements.
84
We are not, we are not eliminated.
85
What we are doing is not the fruit of an expansion building, but of a selection, of a continuous selection between what is socially acceptable and what is not.
86
The fact of adapting to survive is often very representative of the human spirit.
87
It's ancré in us.
88
Dès l 'enfance, nous comprenons instinctivement que certaines facettes de nous doivent être gommées pour éviter le rejet.
89
There's always something unconscious that happens when we make an action that might be potentially well viewed by our children.
90
A child, too expressive, will end up with his emotions if he sees that his tears or his exuberance aggisent adults.
91
Same thing for an adult who will hide his opinions
92
or his feelings if he realizes that can be vulnerable to his moqueries.
93
Later, in the professional life, we learn to filter our ways of speaking.
94
our way of thinking to correspond to the implicit attempts of the work.
95
What we see as maturity or professionalism is in fact a suite of adjustments, of suppressions.
96
We run what we have to conform to the existing structures.
97
We are trying to do it a little bit.
98
We become calibrated, polished, ...debarrasser des éléments jugés déviants.
99
Mais dans tout ce processus, nous perdons parfois ce qui faisait notre singularité.
100
Social adaptation has a cost.
101
Each silence, each compromise, contributes to our own more neutral more interchangeable.
102
We are away from what we could be to conform to what we should be.
103
The fact of having a proper identity to each individual is actually a modern invention.
104
In traditional societies, the notion of an individual distinct was secondary compared to the belonging of a group.
105
We didn't become ourselves, we took a predetermined role in the family, the clan.
106
The identity was a prolongation of the traditions and the collective functions.
107
It is only with the events of modernity and liberalism that the quest of the "Moi" realness emerged as a existential necessity.
108
And this passage of an identity collective to an individual has had an effect on the side.
109
On the one hand, he freed us from the brokenness of tradition The other, he plunged us into an ongoing permanent anguish.
110
We are no longer defined by a rigid frame, but we are now charged to create ourselves.
111
in a world where the gaps are moving and where the objection to authenticity is omnipresent.
112
If we are entirely responsible for our identity, then each choice and each result becomes a existential question.
113
And this quest is a real labyrinth, a source of anxiety where we feel lost, incapable of defining us in a stable way.
114
The prise of conscience of artificiality of our identity can lead to a phase of deconstruction.
115
When we understand that everything we are are formed by external forces, the family, the culture, the biology, the social norms, and he becomes a tentative of wanting to erase everything,
116
to get rid of his influence to reach a pure soul.
117
...debarrassé de toute contamination. But that...
118
It is a danger.
119
If we push the reconstruction too far, we risk to find ourselves in the void.
120
Who are we once we have rebuilt all our illusions?
121
A being without repères, without structures, floating in an identity.
122
Or, an illusory identity is necessary to work in the world.
123
We need to be an anchor, a continuity, a minimum of coherence to act.
124
interagir, ou même exister.
125
The question is not "Doing -t -on se deconstruct", but rather "Jusqu 'o aller dans cette déconstruction ?" Déconstruire certains conditions can be liberating.
126
To be aware of the mechanisms that lead us, allows us to reappropriate a part of our existence.
127
But to rebuild without rebuilding, it's risk of no longer being nothing.
128
It's not to make a table rase, but rather to choose consciously what we want to keep.
129
what we want to abandon, what we want to reinvent.
130
It's precisely what the philosopher Jacques Derrida says about "déconstruction".
131
It is not to be looking for a so -called "fair" hidden behind all our identifiers, but to show that all discourse on the "so" is on the structures that may be re -re -re -question.
132
The deconstruction is therefore not a simple démantèlement destructeur, it is a constant work of putting in light of internal contradictions.
133
Autrement dit, il n 'existe pas de "fond ultime" de l 'identité à découvrir, mais plutôt un espace d 'ouverture pour se réinventer en permanence.
134
Mais peut -on exister sans modèle ?
135
Even in the norm, we always end up with structure around new models.
136
An individual who reject the traditional social conventions will end up with other groups who share their vision of the world.
137
We have a fundamental need of belonging.
138
All this is anc in us, as I've already said.
139
And even in the deconstruction, we seek unconsciously new forms of structure.
140
Finally, can we accept to be beings in transformation, without looking at afficher our "Moi" in a rigid space, or losing our infinite destruction?
141
you "La destruction est -elle la seule fois ?" "Est -ce qu 'on doit tout effacer jusqu 'à disparaître, renoncer totalement à toute identité de définition,
142
to reach a form of ultimate freedom.
143
If we are nothing stable, if our "I" is only an encherchewing of an ephemeral perception, How can we fully exist?
144
Does it embrace this absence of identity as a liberation?
145
or rather fight it in trying to define ourselves When we realize that our identity is an accumulation of roles and influences,
146
the temptation is to want to build up on new basis
147
to avoid the old version of us to create a version of us -mêmes that would be authentic.
148
We often talk about reinventing.
149
like if we could go from zero.
150
choose a new personality, to write a new chapter, ignoring everything that precedes us.
151
But it's a leurre.
152
We can't really rebuild ourselves in Ex Nihilo.
153
because even in the act of reinvention, we are constrained by our past experiences.
154
by the traces of our history.
155
to destroy an identity to build another It just makes the problem move.
156
We remain prisoners of the need to define ourselves to exist under a recognizable form, to have a conductor drive that gives us a coherence.
157
And even society can't stop completely.
158
It requires us to label, clear categories, Even the one who seeks to erase everything ends up seeing a new identity.
159
that of the individual in search of renewal, At least to live in complete autarcie, we must always be composed of structures that precedes and surpasses.
160
So if the reconstruction is an illusion, Can it move further and leave everything?
161
Until it's not to be able to find itself at all?
162
Bye.
163
The oriental philosophy, including the Buddhism, offer a radical alternative to this occidental definition of "so".
164
Instead of fighting for an identity, she teaches the principle of "non -soi".
165
From this vision, what we call "me" is just a flux of thought.
166
of experience in perpetual mutation.
167
and that reminds the theory of Hume that I mentioned earlier.
168
The attachment to identity is viewed as a source of suffering.
169
because it keeps us in an illusion of permanence which goes against the reality of the world.
170
Everything changes, everything is in constant evolution.
171
and to fix our being in a fixed definition, it's to fight against the nature of things.
172
But this approach is not always easy.
173
We have grown in a culture that values individuality, identity, Accepting that we are nothing stable can be deeply unstable.
174
How to interact with the world if we don't know who we are?
175
But the fact of accepting the impermanence of our identity It doesn't mean that we need to sink into the nihilism. or passivity.
176
It's not a negation of existence.
177
It's a more subtle and more lucid of it.
178
without being attached to an identity.
179
and in accepting that we are in constant transformation, we win in freedom.
180
We are no longer prison of our past, of our choices, of our expectations that we have fixed by ourselves.
181
We can't advance without an angst to lose our identity, because we know that we never really had one.
182
Grâce à tout ça, on peut voir aussi les autres sous un nouvel angle.
183
Si nous cessons de nous accrocher à notre propre identité, nous pouvons cesser d 'enfermer les autres dans des définitions fixes.
184
We become more tolerant against contradictions, and more open to the human complexity, and more inclined to accept that each is an being in constant invention.
185
This allows us to say
186
that the destruction of identity opens the way to an existence more spontaneous
187
and less entrainable by the rigid attacks that we impose ourselves.
188
The biggest illusion is not only to find out who I am, but to believe that there is a "me" who question the question.
189
Thank you you you Thank you.
190
you
✨ おすすめ動画
C11
182 文
A Ramble about Identity, Past & Present
Daily ConversationUniversity StudentsWorking Adults
C14
117 文
SOCRATE - Philosopher par le dialogue
University StudentsWorking Adults
C13
177 文
The Desire to Not Exist
Daily ConversationUniversity StudentsWorking Adults
C12
24 文
you are programmed to doubt yourself
Business EnglishUniversity StudentsWorking Adults
C1101 文
Don’t Be the Thief of Your Own Life | True Story of A Famous Sign Painter
Business EnglishUniversity StudentsWorking Adults
C12
9 文
Our Greatest Delusion
IELTS PrepTOEFL PrepUniversity Students
C17
175 文
The Lost Art Of The Intellectual Life
Daily ConversationUniversity StudentsWorking Adults
C150
34 文
Don't Despair
British AccentDaily ConversationUniversity StudentsWorking Adults
C11
93 文
Identity Crisis: Why Defining Yourself by Your Career Is a Problem
Business EnglishUniversity StudentsWorking Adults
C14
53 文
Gabor Maté – Authenticity vs. Attachment
Daily ConversationUniversity StudentsWorking Adults
B22
384 文
Compréhension orale : je parle français sans pause pour entraîner votre cerveau
Daily ConversationUniversity StudentsWorking Adults
C12
19 文
Use Identity Shifting To Fix Your Past Traumas
Business EnglishUniversity StudentsWorking Adults
このレッスンの語彙とスピーキングのポイント
このC1レベルのスピーキングレッスンは、動画「Détruire son identité」を教材にしています。 繰り返し出てくる語は次のとおりです：identity, ourselves, illusion。 この動画には、シャドーイング用の文が190文、単語が2580語あります。 音声の長さは15:11です。 話す速さは1分あたり約170語で、日常会話に近い自然なペースです。 英語の頻出3,000語に含まれる単語は74%だけなので、語彙は難しめです。
この動画の重要語彙
動画の中で特に難しい単語15語を、発音と意味つきで紹介します。
| 単語 | 発音 | 意味 |
|---|---|---|
| illusion 名詞 | /ɪˈl(j)uːʒ(ə)n/ | 幻想 |
| rebuild 動詞 | /ɹiːˈbɪld/ | 建て直す, 再建する |
| thud 名詞 | /ˈθʌd/ | ドスンと言う |
| rigid 形容詞 | /ˈɹɪd͡ʒ.ɪd/ | 硬い |
| discourse 名詞 | /ˈdɪs.kɔːɹs/ | 会話, 対話 |
| norm 名詞 | /nɔːm/ | 規, 規範 |
| expectation 名詞 | /ˌɛk.spɛkˈteɪ.ʃən/ | 期待, 予想 |
| contradiction 名詞 | /ˌkɑːntɹəˈdɪkʃən/ | 反論, 反駁 |
| existential 形容詞 | /ˌɛɡzɪˈstɛnʃl̩/ | 実存的な |
| homogeneous 形容詞 | /ˌhoʊ.moʊˈd͡ʒi.ni.əs/ | 均質, 同質 |
| permanence 名詞 | /ˈpɜɹmənəns/ | 永続, 永久 |
| precede 動詞 | /pɹɪˈsid/ | 先んずる |
| erase 動詞 | /ɪˈɹeɪs/ | 消す, 消去する |
| perceive 動詞 | /pɚˈsiv/ | 知覚する, 認める |
| conscience 名詞 | /ˈkɑn.ʃəns/ | 良心 |
動画に出てくる句動詞
| 単語 | 意味 |
|---|---|
| find out 動詞 | 見出す, 調べる |
繰り返し練習したい文
動画に出てくる短く完結した文です。日常会話でそのまま使えます。
- We retouched the parties that we didn't.
- We can modify the ones that others wouldn't like.
- We don't adopt a density.
- We can take values that we don't always respect.
- Can we rebuild ourselves without us to lose entirely?
この動画の文法
話し手がよく使っている文型を、動画の実際の表現とともに紹介します。
| 文型 | 動画での表現 |
|---|---|
| 受動態 be + 過去分詞 — 誰がするかより、何が起きるかに焦点を当てる | being loved · have been conditioned · be done |
| 現在完了形 have/has + 過去分詞 — 過去の出来事が今も関係している | have been conditioned · have shown · has had |
| 関係詞節 who / which + 節 — 人や物について情報を加える | someone who is · one who seeks |
注意したい発音
話し手はdon't, can't, didn'tなど、短縮形や弱形を13回使っています。聞こえたとおりの短い形で発音しましょう。
- 「th」の音: thud /ˈθʌd/, authentic /ɔˈθɛn.tɪk/
- 「sh」と「zh」の音: illusion /ɪˈl(j)uːʒ(ə)n/, deconstruction /diːkənˈstɹʌkʃən/, expectation /ˌɛk.spɛkˈteɪ.ʃən/, artificiality /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/, contradiction /ˌkɑːntɹəˈdɪkʃən/
- 長い単語（アクセントの位置に注意）: deconstruction /diːkənˈstɹʌkʃən/, expectation /ˌɛk.spɛkˈteɪ.ʃən/, artificiality /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/, contradiction /ˌkɑːntɹəˈdɪkʃən/, homogeneous /ˌhoʊ.moʊˈd͡ʒi.ni.əs/
日本語話者が苦手な音：
- /r/ と /l/ の区別 — /l/ は舌先を歯茎につけ、/r/ はどこにもつけない: rebuild /ɹiːˈbɪld/, artificiality /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/, liberation /ˌlɪbəˈɹeɪʃən/
- /v/ — /b/ にならないように、上の歯を下唇に当てる: void /vɔɪd/, perceive /pɚˈsiv/, invention /ɪnˈvɛnʃən/, vein /veɪn/, evolve /ɪˈvɑlv/
- /f/ — 「フ」ではなく、上の歯と下唇で出す: artificiality /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/, conform /kənˈfɔɹm/, philosopher /fəˈlɑsəfɚ/, modify /ˈmɑ.dɪˌfaɪ/, fond /fɑnd/
この動画での練習方法
- まず声を出さずに動画を最後まで聞き、知らない単語をメモします。
- まず0.75倍速で一文ずつシャドーイングし、慣れてきたら通常の速度に戻します。
- 自分の声を録音して元の音声と比べます。illusion, rebuild, thudなどの単語に特に注意しましょう。
シャドーイングとは？英語上達に効果的な理由
シャドーイング（Shadowing）は、もともとプロの通訳者養成プログラムで開発された言語学習法で、多言語習得者として知られるDr. Alexander Arguelles によって広く普及されました。方法はシンプルですが非常に効果的：ネイティブスピーカーの英語を聞きながら、1〜2秒の遅延で声に出してすぐに繰り返す——まるで「影（shadow）」のように話者を追いかけます。文法ドリルや受動的なリスニングと異なり、シャドーイングは脳と口の筋肉が同時にリアルタイムで英語を処理・再現することを強制します。研究により、発音精度、抑揚、リズム、連音、リスニング力、そして会話の流暢さが大幅に向上することが確認されています。IELTSスピーキング対策や自然な英語コミュニケーションを目指す方に特におすすめです。