쉐도잉 연습: Détruire son identité - 영상으로 영어 말하기 배우기
레슨 만드는 중...
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The destruction is always the solution.
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We destroy each day.
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We photoshopped our imperfections.
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We retouched the parties that we didn't.
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We can modify the ones that others wouldn't like.
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We work our identity, we model her, we distill her.
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We live only by destruction.
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And if we were all in the works, sculpted by fear of not being loved?
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Since our childhood, we have been conditioned to perceive ourselves as fixed individuals.
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with a own essence which defines us permanently.
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We ask ourselves: "Who do you want to be when you are big?"
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Like if identity was a choice to be done once for all.
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But this concept depends on a fundamental error.
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We are never a single person through time.
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Each moment of our lives changes our perception of ourselves.
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What we thought was true in 10 years ago, is no longer today.
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Our beliefs evolve, our preferences change, our values are defined.
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However, we are attached to something of a illusion, a direct line that we tell to give sense to our existence.
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But this thing exists only in our internal narrative not in reality.
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This "remise en cause" of the existence of a permanent one had already been formulated by David Hume in the 18th century.
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When we try to seize our identity in introspection, we find only a flow of perception, sensations, pensées, emotions, without noyaux immuables.
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He speaks of a "faisal of perception" rather than a "moo" real.
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He speaks of the idea that our consciousness of being ourselves, is just a mental construction, not a fixed essence.
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Thank you.
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Identity is not built in the void.
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It is constantly shaped by the expectations and the judgments of others.
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Each interaction allows us to adopt a particular social role.
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We never behave like the same way with our parents, friends, colleagues or even the other people.
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We learn from childhood to adapt to being accepted.
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A child who express an impoverished opinion will always be mocked and corrected.
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or even ignore it.
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l 'incipant à remodeler sa pensée pour mieux correspondre aux normes du groupe.
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This process continues throughout our lives.
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We don't adopt a density.
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We negotiate it in permanent with our entourage.
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Michael Foucault also shows that our identities are also produced by discours and by systems of power more vast.
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For example, the school, the justice, the medicine.
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The institutions define norms and categories which influence deeply the way we perceive ourselves.
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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,
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sometimes our insu.
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Sartre, he, spoke of the wrong faith, This phenomenon where we play a role to respond to externalities.
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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.
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In the contemporary world, we are dealing with several identities.
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We have a numérique identity, façonned by social media, where we choose what we show and what we hide.
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We also have a professional identity, which often asks us to mask our real personality to adopt a position conforme to our obligations.
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We finally have an intimate identity, reserved to our friends, and even here we play roles.
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Our identities are not only multiple.
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They are sometimes contradictory.
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We can be someone who is confident in appearance but deeply anxiously in private.
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We can take values that we don't always respect.
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We are puzzle -like pieces, and not homogeneous entities.
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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.
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Our identities are become roles that we perform rather than truths that we incarnate.
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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.
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Each social context, each interaction, even every digital platform our way of being We don't form a homogeneous block,
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but a network of components that combine and that combine forever.
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There is also another factor that is to save our illusion of identity: our own brain.
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Our thoughts are not really ours.
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Studies have shown that our brain takes decisions before we even have a conscious conscience.
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The impression of having a free arbitre is finally an illusion.
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Our memory can also be wrong.
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We reconstruct our memories in terms of our emotions and our needs of the present.
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What we believe are the main elements of our identity, for example our past experiences, are in reality part and often inexact.
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And finally, our emotions are manipulated.
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We often define our feelings.
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I am an optimist, I am an anxious person.
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But these states of life fluctuate constantly in terms of our hormones, our food, and even our sleep.
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Especially our sleep.
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If even our thoughts and memories are not fiables, how can we pretend to be a coherent and fixed individual?
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If identity is an illusion, Why do we need to believe in the world?
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and because this illusion is reassuring us.
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We need a narrative file to give sense to our existence.
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It's this file itself that allows us to make decisions.
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to be projected to the future and to have stable relationships.
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Identity is a social and biological structure, but it doesn't mean that it is void of sense.
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It is a spark, even if it is in reorientation of a perpetual reorientation.
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If we think that all this is an illusion, if the identity does not exist.
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So, does it need to completely rebuild?
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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 ?
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The deconstruction of oneself is often inevitable step when we take into account of the artificiality of our identity.
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But where do we go in this process?
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Can we rebuild ourselves without us to lose entirely?
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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.
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We are not, we are not eliminated.
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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.
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The fact of adapting to survive is often very representative of the human spirit.
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It's ancré in us.
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Dès l 'enfance, nous comprenons instinctivement que certaines facettes de nous doivent être gommées pour éviter le rejet.
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There's always something unconscious that happens when we make an action that might be potentially well viewed by our children.
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A child, too expressive, will end up with his emotions if he sees that his tears or his exuberance aggisent adults.
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Same thing for an adult who will hide his opinions
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or his feelings if he realizes that can be vulnerable to his moqueries.
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Later, in the professional life, we learn to filter our ways of speaking.
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our way of thinking to correspond to the implicit attempts of the work.
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What we see as maturity or professionalism is in fact a suite of adjustments, of suppressions.
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We run what we have to conform to the existing structures.
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We are trying to do it a little bit.
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We become calibrated, polished, ...debarrasser des éléments jugés déviants.
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Mais dans tout ce processus, nous perdons parfois ce qui faisait notre singularité.
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Social adaptation has a cost.
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Each silence, each compromise, contributes to our own more neutral more interchangeable.
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We are away from what we could be to conform to what we should be.
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The fact of having a proper identity to each individual is actually a modern invention.
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In traditional societies, the notion of an individual distinct was secondary compared to the belonging of a group.
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We didn't become ourselves, we took a predetermined role in the family, the clan.
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The identity was a prolongation of the traditions and the collective functions.
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It is only with the events of modernity and liberalism that the quest of the "Moi" realness emerged as a existential necessity.
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And this passage of an identity collective to an individual has had an effect on the side.
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On the one hand, he freed us from the brokenness of tradition The other, he plunged us into an ongoing permanent anguish.
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We are no longer defined by a rigid frame, but we are now charged to create ourselves.
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in a world where the gaps are moving and where the objection to authenticity is omnipresent.
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If we are entirely responsible for our identity, then each choice and each result becomes a existential question.
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And this quest is a real labyrinth, a source of anxiety where we feel lost, incapable of defining us in a stable way.
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The prise of conscience of artificiality of our identity can lead to a phase of deconstruction.
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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,
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to get rid of his influence to reach a pure soul.
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...debarrassé de toute contamination. But that...
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It is a danger.
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If we push the reconstruction too far, we risk to find ourselves in the void.
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Who are we once we have rebuilt all our illusions?
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A being without repères, without structures, floating in an identity.
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Or, an illusory identity is necessary to work in the world.
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We need to be an anchor, a continuity, a minimum of coherence to act.
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interagir, ou même exister.
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The question is not "Doing -t -on se deconstruct", but rather "Jusqu 'o aller dans cette déconstruction ?" Déconstruire certains conditions can be liberating.
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To be aware of the mechanisms that lead us, allows us to reappropriate a part of our existence.
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But to rebuild without rebuilding, it's risk of no longer being nothing.
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It's not to make a table rase, but rather to choose consciously what we want to keep.
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what we want to abandon, what we want to reinvent.
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It's precisely what the philosopher Jacques Derrida says about "déconstruction".
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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.
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The deconstruction is therefore not a simple démantèlement destructeur, it is a constant work of putting in light of internal contradictions.
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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.
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Mais peut -on exister sans modèle ?
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Even in the norm, we always end up with structure around new models.
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An individual who reject the traditional social conventions will end up with other groups who share their vision of the world.
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We have a fundamental need of belonging.
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All this is anc in us, as I've already said.
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And even in the deconstruction, we seek unconsciously new forms of structure.
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Finally, can we accept to be beings in transformation, without looking at afficher our "Moi" in a rigid space, or losing our infinite destruction?
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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,
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to reach a form of ultimate freedom.
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If we are nothing stable, if our "I" is only an encherchewing of an ephemeral perception, How can we fully exist?
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Does it embrace this absence of identity as a liberation?
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or rather fight it in trying to define ourselves When we realize that our identity is an accumulation of roles and influences,
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the temptation is to want to build up on new basis
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to avoid the old version of us to create a version of us -mêmes that would be authentic.
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We often talk about reinventing.
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like if we could go from zero.
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choose a new personality, to write a new chapter, ignoring everything that precedes us.
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But it's a leurre.
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We can't really rebuild ourselves in Ex Nihilo.
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because even in the act of reinvention, we are constrained by our past experiences.
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by the traces of our history.
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to destroy an identity to build another It just makes the problem move.
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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.
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And even society can't stop completely.
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It requires us to label, clear categories, Even the one who seeks to erase everything ends up seeing a new identity.
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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.
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So if the reconstruction is an illusion, Can it move further and leave everything?
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Until it's not to be able to find itself at all?
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Bye.
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The oriental philosophy, including the Buddhism, offer a radical alternative to this occidental definition of "so".
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Instead of fighting for an identity, she teaches the principle of "non -soi".
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From this vision, what we call "me" is just a flux of thought.
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of experience in perpetual mutation.
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and that reminds the theory of Hume that I mentioned earlier.
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The attachment to identity is viewed as a source of suffering.
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because it keeps us in an illusion of permanence which goes against the reality of the world.
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Everything changes, everything is in constant evolution.
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and to fix our being in a fixed definition, it's to fight against the nature of things.
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But this approach is not always easy.
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We have grown in a culture that values individuality, identity, Accepting that we are nothing stable can be deeply unstable.
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How to interact with the world if we don't know who we are?
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But the fact of accepting the impermanence of our identity It doesn't mean that we need to sink into the nihilism. or passivity.
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It's not a negation of existence.
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It's a more subtle and more lucid of it.
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without being attached to an identity.
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and in accepting that we are in constant transformation, we win in freedom.
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We are no longer prison of our past, of our choices, of our expectations that we have fixed by ourselves.
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We can't advance without an angst to lose our identity, because we know that we never really had one.
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Grâce à tout ça, on peut voir aussi les autres sous un nouvel angle.
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Si nous cessons de nous accrocher à notre propre identité, nous pouvons cesser d 'enfermer les autres dans des définitions fixes.
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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.
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This allows us to say
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that the destruction of identity opens the way to an existence more spontaneous
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and less entrainable by the rigid attacks that we impose ourselves.
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The biggest illusion is not only to find out who I am, but to believe that there is a "me" who question the question.
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Thank you you you Thank you.
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you
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이 레슨의 어휘와 말하기 포인트
이 C1 수준 말하기 레슨은 영상 “Détruire son identité”을(를) 바탕으로 합니다. 가장 자주 반복되는 단어는 다음과 같습니다: identity, ourselves, illusion. 이 영상에는 섀도잉할 문장 190개와 단어 2580개가 있습니다. 말하는 구간의 길이는 15:11입니다. 화자는 분당 약 170단어로, 일상 대화에 가까운 자연스러운 속도로 말합니다. 영어에서 가장 많이 쓰이는 3,000단어에 속하는 단어가 74%뿐이라 어휘가 어려운 편입니다.
이 영상의 핵심 어휘
영상에서 가장 어려운 단어 15개를 발음, 뜻과 함께 정리했습니다.
| 단어 | 발음 | 뜻 |
|---|---|---|
| illusion 명사 | /ɪˈl(j)uːʒ(ə)n/ | 환상 |
| rebuild 동사 | /ɹiːˈbɪld/ | 재건하다 |
| norm 명사 | /nɔːm/ | 규범 |
| contradiction 명사 | /ˌkɑːntɹəˈdɪkʃən/ | 모순 |
| existential 형용사 | /ˌɛɡzɪˈstɛnʃl̩/ | 실존적 |
| permanence 명사 | /ˈpɜɹmənəns/ | 영구성 |
| perpetual 형용사 | /pɚˈpɛt͡ʃuəl/ | 영구의 |
| erase 동사 | /ɪˈɹeɪs/ | 지우다 |
| perceive 동사 | /pɚˈsiv/ | 감지하다, 지각하다 |
| conscience 명사 | /ˈkɑn.ʃəns/ | 양심, 량심 |
| essence 명사 | /ˈɛsəns/ | 본질 |
| invention 명사 | /ɪnˈvɛnʃən/ | 발명 |
| mutation 명사 | /mjuˈteɪʃən/ | 변형, 변이 |
| contamination 명사 | /kənˌtæm.əˈneɪ.ʃən/ | 오염 |
| temptation 명사 | /ˌtɛmpˈteɪʃən/ | 유혹 |
따라 말해 볼 만한 문장
영상에 나오는 짧고 완결된 문장으로, 일상 대화에서 그대로 쓸 수 있습니다:
- 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?
이 영상의 문법
화자가 가장 많이 쓰는 문형을 영상 속 실제 표현과 함께 정리했습니다.
| 문형 | 영상 속 표현 |
|---|---|
| 수동태 be + 과거분사 — 누가 하는지보다 무슨 일이 일어나는지에 초점 | being loved · have been conditioned · be done |
| 현재완료 have/has + 과거분사 — 과거의 일이 지금도 관련이 있을 때 | have been conditioned · have shown · I've already said |
| 관계절 who / which + 절 — 사람이나 사물에 대한 추가 정보 | someone who is · one who seeks |
주의할 발음
화자는 don't, can't, didn't 같은 축약형과 약화된 형태를 13번 사용합니다. 들리는 대로 짧게 발음하세요.
- “th” 소리: thud /ˈθʌd/, authentic /ɔˈθɛn.tɪk/
- “sh”와 “zh” 소리: illusion /ɪˈl(j)uːʒ(ə)n/, deconstruction /diːkənˈstɹʌkʃən/, expectation /ˌɛk.spɛkˈteɪ.ʃən/, artificiality /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/, contradiction /ˌkɑːntɹəˈdɪkʃən/
- 긴 단어 — 강세 위치에 주의: deconstruction /diːkənˈstɹʌkʃən/, expectation /ˌɛk.spɛkˈteɪ.ʃən/, artificiality /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/, contradiction /ˌkɑːntɹəˈdɪkʃən/, homogeneous /ˌhoʊ.moʊˈd͡ʒi.ni.əs/
한국어 화자가 어려워하는 소리:
- /f/ — ㅍ(/p/)으로 바꾸지 말고 윗니를 아랫입술에 대기: artificiality /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/, conform /kənˈfɔɹm/, philosopher /fəˈlɑsəfɚ/, modify /ˈmɑ.dɪˌfaɪ/, fond /fɑnd/
- /v/ — ㅂ(/b/)과 구별하기: void /vɔɪd/, perceive /pɚˈsiv/, invention /ɪnˈvɛnʃən/, vein /veɪn/, evolve /ɪˈvɑlv/
- /z/ — ㅈ이 아니라 성대를 울리는 /s/: existential /ˌɛɡzɪˈstɛnʃl̩/, compose /kəmˈpəʊz/, seize /ˈsiːz/, puzzle /ˈpʌzəl/
이 영상으로 연습하는 방법
- 먼저 말하지 않고 영상을 끝까지 듣고 모르는 단어를 적어 둡니다.
- 0.75배속으로 한 문장씩 섀도잉을 시작하고, 익숙해지면 보통 속도로 돌아갑니다.
- 자신의 목소리를 녹음해 원본과 비교하고, illusion, rebuild, norm 같은 단어에 특히 주의합니다.
쉐도잉이란? 영어 실력을 빠르게 키우는 과학적 방법
쉐도잉(Shadowing)은 원래 전문 통역사 훈련을 위해 개발된 언어 학습 기법으로, 다언어 학자인 Dr. Alexander Arguelles에 의해 대중화된 방법입니다. 핵심 원리는 간단하지만 매우 강력합니다: 원어민의 영어를 들으면서 1~2초의 짧은 지연으로 즉시 소리 내어 따라 말하는 것——마치 '그림자(shadow)'처럼 화자를 따라가는 것입니다. 문법 공부나 수동적인 청취와 달리, 쉐도잉은 뇌와 입 근육이 동시에 실시간으로 영어를 처리하고 재현하도록 훈련합니다. 연구에 따르면 이 방법은 발음 정확도, 억양, 리듬, 연음, 청취력, 말하기 유창성을 크게 향상시킵니다. IELTS 스피킹 준비와 자연스러운 영어 소통을 원하는 분들에게 특히 효과적입니다.