Практика Shadowing: Détruire son identité - Изучайте разговорный английский по видео
Создание урока...
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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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Лексика и советы по произношению к этому уроку
Этот урок разговорной практики уровня C1 построен на видео «Détruire son identité». Чаще всего повторяются слова: identity, ourselves, illusion. В этом видео 190 предложений и 2580 слов для шедоуинга. Речь длится 15:11. Говорящий говорит в естественном темпе, около 170 слов в минуту, близком к повседневной речи. Только 74% слов входят в 3000 самых частых слов английского языка, поэтому лексика сложная.
Ключевая лексика этого видео
Самые сложные слова из видео (15), с произношением и значением:
| Слово | Произношение | Значение |
|---|---|---|
| illusion существительное | /ɪˈl(j)uːʒ(ə)n/ | иллю́зия |
| nous существительное | /nuːs/ | смётка, разум |
| rebuild глагол | /ɹiːˈbɪld/ | перестра́ивать, перестро́ить |
| deconstruction существительное | /diːkənˈstɹʌkʃən/ | деконструкция |
| thud существительное | /ˈθʌd/ | глухо́й звук |
| tout глагол | /taʊt/ | навязывать, расхваливать |
| rigid прилагательное | /ˈɹɪd͡ʒ.ɪd/ | жёсткий, неги́бкий |
| discourse существительное | /ˈdɪs.kɔːɹs/ | ди́скурс, диску́рс |
| norm существительное | /nɔːm/ | но́рма |
| expectation существительное | /ˌɛk.spɛkˈteɪ.ʃən/ | ожида́ние |
| void прилагательное | /vɔɪd/ | пустой, порожний |
| artificiality существительное | /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/ | иску́сственность, ненатура́льность |
| coherence существительное | /koʊˈhɪɹ.ən(t)s/ | свя́зность |
| contradiction существительное | /ˌkɑːntɹəˈdɪkʃən/ | противоре́чие |
| entourage существительное | /ˈɑn.tə.ɹɑʒ/ | сви́та, окруже́ние |
Фразовые глаголы, которые вы услышите
| Слово | Значение |
|---|---|
| end up глагол | зака́нчиваться, зако́нчиться |
| find out глагол | узнава́ть, узна́ть |
Фразы, которые стоит повторять
Короткие законченные фразы из видео, которые пригодятся в повседневном разговоре:
- 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?
Грамматика в этом видео
Конструкции, которые говорящий использует чаще всего, с точными словами из видео:
| Конструкция | В видео |
|---|---|
| Пассивный залог be + причастие прошедшего времени — важно, что происходит, а не кто это делает | being loved · have been conditioned · be done |
| Present Perfect have/has + причастие прошедшего времени — прошлое действие, важное сейчас | have been conditioned · have shown · I've already said |
| Придаточные определительные who / which + предложение — уточнение о человеке или предмете | someone who is · one who seeks |
Произношение, на которое стоит обратить внимание
Говорящий использует 13 сокращённых и редуцированных форм, например don't, can't, didn't. Произносите их коротко, так, как слышите.
- Звуки «th»: thud /ˈθʌd/, authentic /ɔˈθɛn.tɪk/
- Звуки «sh» и «zh»: illusion /ɪˈl(j)uːʒ(ə)n/, deconstruction /diːkənˈstɹʌkʃən/, expectation /ˌɛk.spɛkˈteɪ.ʃən/, artificiality /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/, contradiction /ˌkɑːntɹəˈdɪkʃən/
- Длинные слова — следите за ударением: deconstruction /diːkənˈstɹʌkʃən/, expectation /ˌɛk.spɛkˈteɪ.ʃən/, artificiality /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/, contradiction /ˌkɑːntɹəˈdɪkʃən/, homogeneous /ˌhoʊ.moʊˈd͡ʒi.ni.əs/
Звуки, трудные для русскоязычных:
- /h/ — лёгкий выдох, а не русское «х»: coherence /koʊˈhɪɹ.ən(t)s/, homogeneous /ˌhoʊ.moʊˈd͡ʒi.ni.əs/, hormone /ˈhoɹmoʊn/, behave /bɪˈheɪv/
- Звонкие согласные в конце слова — не оглушайте их: rebuild /ɹiːˈbɪld/, thud /ˈθʌd/, rigid /ˈɹɪd͡ʒ.ɪd/, void /vɔɪd/, entourage /ˈɑn.tə.ɹɑʒ/
Как заниматься с этим видео
- Прослушайте всё видео один раз молча и выпишите незнакомые слова.
- Начните со скорости 0,75×, повторяйте предложение за предложением и вернитесь к обычной скорости, когда станет легко.
- Запишите себя и сравните с оригиналом, обращая внимание на такие слова, как illusion, nous, rebuild.
Что такое техника Shadowing?
Shadowing — это научно обоснованная техника изучения языка, изначально разработанная для подготовки профессиональных переводчиков и популяризированная полиглотом доктором Александром Аргуэльесом. Метод прост, но эффективен: вы слушаете аудио на английском от носителей языка и немедленно повторяете вслух — как тень, следующая за говорящим с задержкой в 1–2 секунды. В отличие от пассивного прослушивания или грамматических упражнений, Shadowing заставляет мозг и мышцы рта одновременно обрабатывать и воспроизводить реальные речевые паттерны. Исследования показывают, что это значительно улучшает точность произношения, интонацию, ритм, связную речь, понимание на слух и беглость речи — что делает его одним из самых эффективных методов для подготовки к IELTS Speaking и реального общения на английском.