Prática de Shadowing: Some brains are built for philosophy. Is yours? - Aprenda a falar inglês com vídeo
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I think it takes me about five minutes.
Acho que demoro cerca de cinco minutos.
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I think I've got five minutes to work out the kind of conversation I'm going to have
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and the kind of person I'm talking to.
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Hi, nice to meet you.
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I'm Johnny.
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So how do you know Lisa?
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Oh, you work together, do you?
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Great.
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Cool.
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No, no, no. We went to school together.
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And so it goes.
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We each dance in a socially prescribed script known as small talk.
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And then we come up to a crossroads.
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We have to decide how we're going to go on, what questions we are going to ask each other.
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Shall I ask you about truth, about morality, about the soul?
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Or are you going to ask me about pets, about holidays and what I watch on Netflix?
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I'm on the record as saying that I think we should have more deep
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and meaningful conversations because I think these kind of conversations are important to who we are and to our relationships.
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But I feel like I need to add a caveat to that because not everybody likes deep conversations.
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This doesn't mean that their conversations are vacuous or boring or irrelevant.
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It's just that some people prefer the familiar.
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They prefer to talk about holidays, about pets, about family, and so on.
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So why is it that some people do have this burning, unquenchable desire to unravel the mysteries of the universe?
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Some people need to write these vast and unseen essays about my philosophy, whereas other people cringe and they shy away from anything like what is the meaning of life.
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Now I hate to say it, but this video will not answer the age-old question of nature
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and nurture everything in life is a complicated swirl of our genes and environment and philosophy is no different.
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But it is interesting to ask the question why it is that some people need to know.
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Why do some people like to have philosophical conversations and some people cringe away?
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Well today we're going to answer those questions.
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Today we're going to look at the brain of a philosopher.
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And to do that I want to look at the godfather of philosophical cool, Albert Camus.
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Camus is generally considered to be one of the first and most famous absurdists in philosophical history.
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He's certainly the best read and most loved and especially on social media.
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Now there are many ways that you can define absurdism
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and there are quite a few kinds of absurdism
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but generally speaking absurdism is the philosophy
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that tries to hold one terrible irony we are meaning-seeking creatures
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in a meaningless world we try to find explanations for things we crave explanations for things
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and yet the universe as a whole has no explanation to offer a human life ends
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and all of its achievements are washed away in only a
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few generations life itself seems like a pointless flash in the pan.
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And so absurdism is about the tension between seeking meaning and no meaning available.
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This is an objective principle.
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But the fact is that not everybody can relate to absurdism.
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Not everybody feels this way.
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Not everybody seeks meaning in the way that Camus diagnoses in his works, especially the myth of Sisyphus.
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I know plenty of people who never experienced the kind of existential anguish that you find in Soren Kierkegaard, Leo Tolstoy, and yes, Albert Camus.
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They just kind of get on with their lives and
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so I wonder are these people less intelligent and less deep than anybody else?
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I don't think so, in fact absolutely not.
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They're just built differently to how I am built.
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To explore this I want to look at one of Camus' novels,
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The Outsider or sometimes called The Stranger and in there we meet an absurdist anti-hero called Merceau.
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Now Merceau is somebody who doesn't play by the rules
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and we the reader and the characters in the book view him with a kind of repulsion but also respect.
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On the one hand we see this authentic and honest person as admirable in some way and we long to emulate them, we want to see more of that in the world.
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But on the other hand there is something anti-social about somebody who never cares what other people think
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because we are as Kierkegaard said a paradox of a social being who craves individuality.
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We like being around other people, but we like solitude.
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For example, when Merceau glibly states that he'll marry his girlfriend if she's keen on it, we're inclined to appreciate that honesty.
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And yet when he fails to show any emotion at all at his mother's funeral
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and he begins the novel by forgetting which day she died on, we see him as robotic or even perhaps broken.
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Now there is some debate among Camu readers about whether we should see Merceau as neurodivergent in some way, possibly with a kind of Asperger's,
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or simply as holding a different philosophical outlook on life.
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I do not know enough about psychology to armchair diagnose any literary character,
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but the debate does raise an interesting question about the biological factors that incline a person towards philosophy or not.
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So here's what we know so far.
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Neurologically, we can identify a few areas that tend to underpin archetypally philosophical minds.
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For example, we know that the hippocampus is linked to curiosity.
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We can point to the dorsolateral prefrontal cortex to see how we can make logical goal-direct decisions
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and exert cognitive control over thoughts and actions.
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We can see theory of mind regions like the medial prefrontal cortex light up when we debate or discuss an idea.
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And when it comes to the call a spade a spade nature of Merceau, who rarely does what is expected of him,
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neuroscientists can point to the amygdala and chordate responses associated with choosing independence over conformity in the face of social pressure.
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As with any physiology, these brain elements can be more or less efficient or developed partially due to genetic factors.
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Some people are simply born more curious, more controlled in their reasoning and more inclined to debate.
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So what about absurdism?
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Are there neurological elements in those who stay up late and ask existential questions of a silent, unresponsive universe?
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Well, possibly.
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Some people act more from the brain's habit system than others.
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They just kind of get on with it rather than pausing to deliberate or second guess things.
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There are also parts of the brain that allow some people to be more comfortable with just not knowing.
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When presented with a mystery like the absurd or a pointless universe, some people are happy to shrug and return to their lives
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and this may have something to do with the anterior insula and the dorsal anterior cingulate.
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None of this is to say that you are or you are not born as a philosopher.
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As I mentioned before, we are a combination of our genes and our environment.
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The brain adapts and bends to the world it must work with.
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However, it does mean that much of the human nature that philosophers, including Camus, like to talk about is actually a specific type of person.
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When I used to meet people who just don't get philosophy
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or can't understand why others spend their lives debating the most parochial and unanswerable questions, I was baffled.
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How can you not find this interesting?
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How can you not love Camus?
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Well, it might just be that philosophers are built a bit differently to others.
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O cenário: conversas pequenas vs. profundas
No vídeo, o autor descreve um momento comum em interações sociais: o "baile" das conversas pequenas, guiadas por um roteiro social, até que chega um cruzamento. Lá, escolhemos entre perguntas sobre férias, pets ou Netflix, ou mergulhar em temas como verdade, moral ou alma. Essa dinâmica reflete uma realidade cotidiana em qualquer língua, inclusive no aprendizado de conversação em inglês: saber se adaptar a diferentes níveis de profundidade é fundamental para se comunicar de forma natural.
Trechos úteis e colocações para memorizar
- Socially prescribed script: "Roteiro socialmente prescrito" – uma expressão perfeita para descrever padrões de conversa que todos seguem, como "Como você conhece a Lisa?" ou "O que você assiste no Netflix?".
- Deep and meaningful conversations: "Conversas profundas e significativas" – essencial para falar de discussões que vão além do superficial, um objetivo comum no aprender inglês com vídeos.
- Burning, unquenchable desire: "Desejo ardente e inextinguível" – uma combinação poderosa para expressar uma necessidade intensa, como a de desvendar mistérios do universo.
- Existential anguish: "Angústia existencial" – termo chave em filosofia, mas útil também em contextos literários ou até em conversas sobre sentimentos profundos.
Seu desafio de shadowing: imite a fluidez natural
O shadow speech é uma técnica eficaz para melhorar a pronúncia e a fluência. Para esse desafio, escolha um trecho curto do vídeo (como a parte sobre o "baile das conversas pequenas") e siga estes passos: 1) Ouça o trecho uma vez, prestando atenção à entonação e ao ritmo. 2) Repita imediatamente após o falante, tentando copiar exatamente o tom e a pausa. 3) Faça isso 3 vezes, gravando a si mesmo. 4) Compare sua gravação com o original e note onde a pronúncia ou o ritmo pode ser ajustado. Essa prática diária, mesmo por 5 minutos, ajuda a internalizar a linguagem natural e a se sentir mais confiante nas práticas de conversação em inglês. Lembre: o objetivo é não apenas repetir, mas sentir a fluidez do idioma.
Gramática neste vídeo
As estruturas que o falante mais usa, com as palavras exatas do vídeo:
| Estrutura | No vídeo |
|---|---|
| Voz passiva be + particípio passado — o foco está no que acontece, não em quem faz | are washed · is linked · is expected |
| Orações relativas who / which + oração — informação extra sobre uma pessoa ou coisa | people who never · somebody who doesn · somebody who never |
O que é a Técnica de Shadowing?
Shadowing é uma técnica de aprendizado de idiomas com base científica, originalmente desenvolvida para o treinamento de intérpretes profissionais. O método é simples, mas poderoso: você ouve áudio em inglês nativo e repete imediatamente em voz alta — como uma sombra seguindo o falante com 1-2 segundos de atraso. Pesquisas mostram melhora significativa na precisão da pronúncia, entonação, ritmo, sons conectados, compreensão auditiva e fluência na fala.