Shadowing Practice: Détruire son identité - Learn English Speaking with Video

The destruction is always the solution.

We destroy each day.

We photoshopped our imperfections.

We retouched the parties that we didn't.

We can modify the ones that others wouldn't like.

We work our identity, we model her, we distill her.

We live only by destruction.

And if we were all in the works, sculpted by fear of not being loved?

Since our childhood, we have been conditioned to perceive ourselves as fixed individuals.

with a own essence which defines us permanently.

We ask ourselves: "Who do you want to be when you are big?"

Like if identity was a choice to be done once for all.

But this concept depends on a fundamental error.

We are never a single person through time.

Each moment of our lives changes our perception of ourselves.

What we thought was true in 10 years ago, is no longer today.

Our beliefs evolve, our preferences change, our values are defined.

However, we are attached to something of a illusion, a direct line that we tell to give sense to our existence.

But this thing exists only in our internal narrative not in reality.

This "remise en cause" of the existence of a permanent one had already been formulated by David Hume in the 18th century.

When we try to seize our identity in introspection, we find only a flow of perception, sensations, pensées, emotions, without noyaux immuables.

He speaks of a "faisal of perception" rather than a "moo" real.

He speaks of the idea that our consciousness of being ourselves, is just a mental construction, not a fixed essence.

Thank you.

Identity is not built in the void.

It is constantly shaped by the expectations and the judgments of others.

Each interaction allows us to adopt a particular social role.

We never behave like the same way with our parents, friends, colleagues or even the other people.

We learn from childhood to adapt to being accepted.

A child who express an impoverished opinion will always be mocked and corrected.

or even ignore it.

l 'incipant à remodeler sa pensée pour mieux correspondre aux normes du groupe.

This process continues throughout our lives.

We don't adopt a density.

We negotiate it in permanent with our entourage.

Michael Foucault also shows that our identities are also produced by discours and by systems of power more vast.

For example, the school, the justice, the medicine.

The institutions define norms and categories which influence deeply the way we perceive ourselves.

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,

sometimes our insu.

Sartre, he, spoke of the wrong faith, This phenomenon where we play a role to respond to externalities.

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.

In the contemporary world, we are dealing with several identities.

We have a numérique identity, façonned by social media, where we choose what we show and what we hide.

We also have a professional identity, which often asks us to mask our real personality to adopt a position conforme to our obligations.

We finally have an intimate identity, reserved to our friends, and even here we play roles.

Our identities are not only multiple.

They are sometimes contradictory.

We can be someone who is confident in appearance but deeply anxiously in private.

We can take values that we don't always respect.

We are puzzle -like pieces, and not homogeneous entities.

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.

Our identities are become roles that we perform rather than truths that we incarnate.

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.

Each social context, each interaction, even every digital platform our way of being We don't form a homogeneous block,

but a network of components that combine and that combine forever.

There is also another factor that is to save our illusion of identity: our own brain.

Our thoughts are not really ours.

Studies have shown that our brain takes decisions before we even have a conscious conscience.

The impression of having a free arbitre is finally an illusion.

Our memory can also be wrong.

We reconstruct our memories in terms of our emotions and our needs of the present.

What we believe are the main elements of our identity, for example our past experiences, are in reality part and often inexact.

And finally, our emotions are manipulated.

We often define our feelings.

I am an optimist, I am an anxious person.

But these states of life fluctuate constantly in terms of our hormones, our food, and even our sleep.

Especially our sleep.

If even our thoughts and memories are not fiables, how can we pretend to be a coherent and fixed individual?

If identity is an illusion, Why do we need to believe in the world?

and because this illusion is reassuring us.

We need a narrative file to give sense to our existence.

It's this file itself that allows us to make decisions.

to be projected to the future and to have stable relationships.

Identity is a social and biological structure, but it doesn't mean that it is void of sense.

It is a spark, even if it is in reorientation of a perpetual reorientation.

If we think that all this is an illusion, if the identity does not exist.

So, does it need to completely rebuild?

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 ?

The deconstruction of oneself is often inevitable step when we take into account of the artificiality of our identity.

But where do we go in this process?

Can we rebuild ourselves without us to lose entirely?

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.

We are not, we are not eliminated.

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.

The fact of adapting to survive is often very representative of the human spirit.

It's ancré in us.

Dès l 'enfance, nous comprenons instinctivement que certaines facettes de nous doivent être gommées pour éviter le rejet.

There's always something unconscious that happens when we make an action that might be potentially well viewed by our children.

A child, too expressive, will end up with his emotions if he sees that his tears or his exuberance aggisent adults.

Same thing for an adult who will hide his opinions

or his feelings if he realizes that can be vulnerable to his moqueries.

Later, in the professional life, we learn to filter our ways of speaking.

our way of thinking to correspond to the implicit attempts of the work.

What we see as maturity or professionalism is in fact a suite of adjustments, of suppressions.

We run what we have to conform to the existing structures.

We are trying to do it a little bit.

We become calibrated, polished, ...debarrasser des éléments jugés déviants.

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?

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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,

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

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Woordenschat en spreektips bij deze les

Deze spreekles op niveau C1 is gebaseerd op de video “Détruire son identité”. Deze woorden komen het vaakst terug: identity, ourselves, illusion. Deze video bevat 190 zinnen en 2580 woorden om na te spreken. Het gesproken deel duurt 15:11. De spreker praat in een natuurlijk tempo van ongeveer 170 woorden per minuut, dicht bij een alledaags gesprek. Slechts 74% van de woorden hoort bij de 3.000 meest gebruikte Engelse woorden, dus de woordenschat is pittig.

Belangrijke woorden in deze video

De 15 moeilijkste woorden uit de video, met uitspraak en betekenis:

Woord	Uitspraak	Betekenis
illusion zelfstandig naamwoord	/ɪˈl(j)uːʒ(ə)n/	illusie
nous zelfstandig naamwoord	/nuːs/	nous
rebuild werkwoord	/ɹiːˈbɪld/	heropbouwen, wederopbouwen
tout werkwoord	/taʊt/	klanten lokken scharrelen, verhandelen
rigid bijvoeglijk naamwoord	/ˈɹɪd͡ʒ.ɪd/	stijf, stroef
discourse zelfstandig naamwoord	/ˈdɪs.kɔːɹs/	betoog, discussie
norm zelfstandig naamwoord	/nɔːm/	norm
expectation zelfstandig naamwoord	/ˌɛk.spɛkˈteɪ.ʃən/	verwachting, afwachting
void bijvoeglijk naamwoord	/vɔɪd/	leeg, leegte
artificiality zelfstandig naamwoord	/ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/	kunstmatigheid
contradiction zelfstandig naamwoord	/ˌkɑːntɹəˈdɪkʃən/	tegenspraak, contradictie
entourage zelfstandig naamwoord	/ˈɑn.tə.ɹɑʒ/	gevolg
existential bijvoeglijk naamwoord	/ˌɛɡzɪˈstɛnʃl̩/	existentieel
homogeneous bijvoeglijk naamwoord	/ˌhoʊ.moʊˈd͡ʒi.ni.əs/	homogeen
precede werkwoord	/pɹɪˈsid/	voorafgaan, laten voorbijgaan

Phrasal verbs die je zult horen

Woord	Betekenis
end up werkwoord	belanden, terechtkomen
find out werkwoord	ontdekken, onderzoeken

Zinnen om te herhalen

Korte, volledige zinnen uit de video die je in alledaagse gesprekken kunt gebruiken:

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?

Grammatica in deze video

De structuren die de spreker het meest gebruikt, met de exacte woorden uit de video:

Structuur	In de video
Lijdende vorm be + voltooid deelwoord — het gaat om wat er gebeurt, niet om wie het doet	being loved · have been conditioned · be done
Present perfect have/has + voltooid deelwoord — iets uit het verleden dat nu nog telt	have been conditioned · have shown · I've already said
Betrekkelijke bijzinnen who / which + zin — extra informatie over een persoon of ding	someone who is · one who seeks

Uitspraak om op te letten

De spreker gebruikt 13 samentrekkingen en verkorte vormen, zoals don't, can't, didn't. Spreek ze kort uit, zoals je ze hoort.

De “th”-klanken: thud /ˈθʌd/, authentic /ɔˈθɛn.tɪk/
De klanken “sh” en “zh”: illusion /ɪˈl(j)uːʒ(ə)n/, deconstruction /diːkənˈstɹʌkʃən/, expectation /ˌɛk.spɛkˈteɪ.ʃən/, artificiality /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/, contradiction /ˌkɑːntɹəˈdɪkʃən/
Lange woorden — let op de klemtoon: deconstruction /diːkənˈstɹʌkʃən/, expectation /ˌɛk.spɛkˈteɪ.ʃən/, artificiality /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/, contradiction /ˌkɑːntɹəˈdɪkʃən/, homogeneous /ˌhoʊ.moʊˈd͡ʒi.ni.əs/

Klanken die Nederlandstaligen lastig vinden:

Stemhebbende eindmedeklinker — /b/, /d/, /g/, /z/, /v/ niet verscherpen: rebuild /ɹiːˈbɪld/, thud /ˈθʌd/, rigid /ˈɹɪd͡ʒ.ɪd/, void /vɔɪd/, entourage /ˈɑn.tə.ɹɑʒ/
/æ/ — opener dan de Nederlandse “e”: artificiality /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/, contamination /kənˌtæm.əˈneɪ.ʃən/, attachment /əˈtæt͡ʃmənt/, clan /klæn/, adapt /əˈdæpt/
/g/ — een harde plofklank, geen Nederlandse “g”: existential /ˌɛɡzɪˈstɛnʃl̩/, colleague /ˈkɒliːɡ/, negotiate /nəˈɡəʊ.ʃi.eɪt/, obligation /ˌɑ.blɪˈɡeɪ.ʃn̩/

Zo oefen je met deze video

Luister de hele video één keer zonder te spreken en noteer de woorden die je niet kent.
Begin op 0,75× snelheid, spreek zin voor zin na en ga terug naar normale snelheid zodra het makkelijk gaat.
Neem jezelf op en vergelijk met het origineel; let daarbij op woorden als illusion, nous, rebuild.

Wat is de Shadowing-techniek?

Shadowing is een wetenschappelijk onderbouwde taalleermethode die oorspronkelijk is ontwikkeld voor professionele tolkentraining en gepopulariseerd door polyglot Dr. Alexander Arguelles. De methode is eenvoudig maar krachtig: je luistert naar native Engelse audio en herhaalt het onmiddellijk hardop — als een schaduw die de spreker volgt met slechts 1–2 seconden vertraging. In tegenstelling tot passief luisteren of grammaticadrills, dwingt shadowing je hersenen en mondspieren om echte spraakpatronen tegelijkertijd te verwerken en te reproduceren. Onderzoek toont aan dat het de uitspraaknauwkeurigheid, intonatie, ritme, verbonden spraak, luisterbegrip en spreekvaardigheid aanzienlijk verbetert — waardoor het een van de meest effectieve methoden is voor IELTS Speaking-voorbereiding en echte Engelse communicatie.

Shadowing-techniek: lees de volledige stap-voor-stap-gids →

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