쉐도잉 연습: Who Am I? - 영상으로 영어 말하기 배우기

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Over a lifetime, all of us change to an extraordinary degree.

From a physical perspective, we start off as a little bundle about 50 cm high, with cherubic features and elastic soft skin.

And then we may end up, some 90 years later, as a stooped, grey, liver -spotted, 180 cm high structure.

In the intervening period, every single cell in our body will have been replaced,

often many times over, and will have gone through all kinds of experiences that perhaps leave almost no trace in memory.

The 25 -year -old won't remember most of what the 5 -year -old felt so strongly about.

The 67 -year -old will only dimly recall what was on their mind as they approached 30.

We carry the same name throughout our lives and consider ourselves as a relatively stable, unitary entity.

But is it really right to think of ourselves as the same person?

Once one puts it under a philosophical microscope, the issue of personal identity emerges as far trickier than at first assumed.

So in what ways could we be said to be continuous throughout time?

What does guarantee that we can plausibly think of ourselves as the same people over a lifetime?

Just where is personal identity located?

A standard assumption is that it's our body that guarantees our personal identity.

This is the theory that a key part of what makes me me is that I'm housed in an identical body.

But philosophers like to push this assumption around a little.

Imagine if I lost all my hair, would I still be me?

Yes, sure.

What if I lost a finger?

Yes, a leg?

Definitely.

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.

Which bit would it be?

Few of us would pick our elbow or belly button.

Almost all of us would pick our brains.

Now that tells us something interesting.

We assume implicitly that some bits of our bodies are more me -ish, closer to the core of personal identity than others.

And the most me -ish of all the bits are our brains.

Christianity runs a version of this thought experiment.

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,

precious bit that it calls the soul.

There's another version of this thought experiment that two lovers can play.

In the early throes of love, two people who've gone to bed together might ask, what do you really like about me?

The wrong answer is to say your fabulous breasts or your amazing muscular arms.

Breasts and chest don't ultimately feel me -ish enough to be a respectable answer.

It seems we want to be loved for something closer to our real self, perhaps our soul or our brain.

Now let's push the thought experiment further.

What bit of the brain is actually most crucial to being me?

Let's imagine that I have a bump to the head and lose my ability to play table tennis.

Am I still myself?

Most of us would say yes, sure.

What if I once spoke Latin and lose the ability or forgot how to cook asparagus with a light mayonnaise sauce?

Would I still be me?

Yes.

In other words, technical capacities don't feel very close to the core of personal identity.

What about other kinds of memories?

A big part of making me me Tends to be my

store of memories I remember the carpet in my bedroom

when I was growing up or the girl I was in love with at university

or the weather over Sydney as we came into land for my first Australian book tour

But what if these memories all vanished as well?

Could I still be me?

One view is possibly so long as something else remained and that thing we can call my character.

In other words, if my characteristic way of responding to situations, my sense of what is funny,

wise, interesting or important remain the same, I can still in some fundamental way claim to be the same person.

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.

Those around me would need to keep reminding me of stuff that had happened, but they would still recognize me as me.

A fascinating idea comes into view.

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,

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.

This is an idea attributed to the English philosopher John Locke who famously wrote

that personal identity is made up of what he called sameness of consciousness.

If a demon offered us a choice between remembering everything but feeling and valuing very differently,

or feeling and valuing the same sorts of things but remembering nothing, most of us would, Locke suggests, choose the latter.

So, if we have to boil personal identity down to its essence, it seems to come down to values, inclinations and temperament.

Let's think of death with all this in mind.

The standard view of death is that it's sad because it means the end of our identity.

Now, it certainly does mean the end

if we identify identity with the survival of our bodies or with that of our memories.

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,

granted a kind of immortality simply through the fact that these will continue to live on in our species as a whole,

lodged here and there, outside of their present home.

Perhaps what we have learnt to call a me was only

ever a temporary resting place for a set of ideas

and proclivities that are far are far older and are destined to live on far longer than our bodies.

We might attempt to be less sad about death by letting go of the idea

that we are a particular constellation of physical features.

We are always in a sense far longer lasting, far more transgenerational as a bundle of inclinations and ideas.

We will continue to crop up and live wherever those ideas

that are most characteristic of us will emerge as they must in the generations that are to come.

Focusing in on questions of identity has the paradoxical

and rather cheering effect of making us both less attached to certain bits of us

and more confident

that the really important things about who we have been will

survive in a way long after our bodies have returned to dust and our memories have been obliterated.

Thank you.

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이 레슨의 어휘와 말하기 포인트

이 영상에는 섀도잉할 문장 86개와 단어 1174개가 있습니다. 말하는 구간의 길이는 7:16입니다. 화자는 분당 약 162단어로, 일상 대화에 가까운 자연스러운 속도로 말합니다. 단어의 84%가 영어에서 가장 많이 쓰이는 3,000단어에 속합니다. 나머지는 연습 전에 미리 확인해 두세요.

이 영상의 핵심 어휘

영상에 나오는 덜 흔한 단어 15개를 발음, 뜻과 함께 정리했습니다.

survival /sɚˈvaɪ.vəl/ (명사) — 생존. The fact or act of surviving; continued existence or life.
experiment /ɪkˈspɛɹ.ə.mənt/ (명사) — 실험. 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/ (명사) — 보증. Anything that assures a certain outcome.
breast /bɹɛst/ (명사) — 유방, 가슴. 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.
demon /ˈdiː.mən/ (명사) — 데몬, 악귀. An evil being resident in or working for Hell; a devil.
characteristic /ˌkæɹ(ə)ktəˈɹɪstɪk/ (명사) — 특성, 특징. A distinguishing feature of a person or thing, a part of mental or physical behavior.
bundle /ˈbʌn.dl̩/ (명사) — 꾸러미, 묶음. A group of objects held together by wrapping or tying.
philosopher /fəˈlɑsəfɚ/ (명사) — 철학자. A lover of wisdom.
finger /ˈfɪŋɡɚ/ (명사) — 손가락. 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/ (명사) — 마구간, 축사. A building, wing or dependency set apart and adapted for lodging and feeding (and training) ungulates, especially horses.
temporary /ˈtɛmp(əˌɹ)ɛɹi/ (형용사) — 일시적인. Not permanent; existing only for a period or periods of time.
bedroom /ˈbɛdˌɹum/ (명사) — 침실. A room in a house, apartment, hotel, or other dwelling where a bed is kept for sleeping.
dust /dʌst/ (명사) — 먼지, 흙. Fine, dry particles of matter found in the air and covering the surface of objects, typically consisting of soil lifted up by the wind, pollen, hair, fiber…
remind /ɹəˈmaɪnd/ (동사) — 생각나게 하다, 상기(想起)시키다. To cause one to experience a memory (of someone or something); to bring to the notice or consideration (of a person).
extraordinary /ɪksˈtɹɔːrdɪn(ə)ɹi/ (형용사) — 특별한. Out of the ordinary; exceptional; unusual.

영상에 나오는 구동사

put in (동사) — 넣다. To place inside.

주의할 발음

화자는 don't, I'm, we'd 같은 축약형과 약화된 형태를 7번 사용합니다. 들리는 대로 짧게 발음하세요.

“sh”와 “zh” 소리: assumption /əˈsʌm(p).ʃ(ə)n/, crucial /ˈkɹuː.ʃəl/, consciousness /ˈkɑnʃəsnəs/, separation /ˌsɛp.əˈɹeɪ.ʃən/, assure /əˈʃʊɹ/
긴 단어 — 강세 위치에 주의: experiment /ɪkˈspɛɹ.ə.mənt/, characteristic /ˌkæɹ(ə)ktəˈɹɪstɪk/, philosopher /fəˈlɑsəfɚ/, temporary /ˈtɛmp(əˌɹ)ɛɹi/, extraordinary /ɪksˈtɹɔːrdɪn(ə)ɹi/

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, survival, experiment, guarantee 같은 단어에 특히 주의합니다.

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	have been replaced · be said · be loved
현재완료 have/has + 과거분사 — 과거의 일이 지금도 관련이 있을 때	who've gone · have learnt · have been

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.

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