ฝึกพูดภาษาอังกฤษด้วยเทคนิค Shadowing จากวิดีโอ: Dr. Jordan B. Peterson | Introduction to Nietzsche | Lecture 1 (Official)

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Nietzsche famously said of his own books, I write in a single sentence what it takes other men a book to write.

That it wasn't egotistical because it happened to be true.

Beyond Good and Evil is a cardinal work, a prodroma to the entire intellectual and political history of the 20th century.

Brilliant, romantic, insightful, deep, psyche -shattering.

A dancing bit of literary genius.

He's had a remarkable impact on thought over the last 140 years.

It's reasonable to say that he philosophized with a hammer because his thought is extraordinarily condensed.

To read Nietzsche is daunting psychologically.

He's like a motivational speaker.

He's practical in the way that philosophers seldom are.

Nietzschean philosophy is a call to arms.

To familiarize yourself with him is to arm yourself against a sea of trouble.

And since you will encounter a sea of troubles, you better pray that you're armed.

And this is one way to do it.

Well, hello everyone.

We're going to talk about Nietzsche's beyond good and evil, essentially.

That's what I'm going to attempt to cover in this seminar.

And so I subtitled this, How to Philosophize with a Hammer, and that's actually a quote from Nietzsche.

What does that mean?

I think it refers to two, there are two references implicit in that statement.

One is that Nietzsche attempted to break down some of the implicit axiomatic suppositions

that had undergirded philosophy prior to his to the dawn of his thought

and so it's a technical phrase even though it's poetic

but it's also a psychological phrase

and i think it refers to it does refer to the impact

that nietzsche's thought can have on you

if you come upon it unaware he's had a remarkable impact on thought over the last 140 years

and anyone any singular individual who has a remarkable impact on

thought has gone down very deep into the structure of our presuppositions and moved them around.

We have this intuition of depth, right?

All of us know that there is a difference between something that's shallow and something that's deep.

And if something inside you that's shallow moves, it doesn't move much of you.

And if something inside of you that's deep is moved, it moves a lot of you at the same time

and Nietzsche was someone who philosophized in the depths and so to read Nietzsche is daunting

psychologically because there's a lot of things that you take for granted that orient you in the world, that make you free of anxiety, that unite you with other people,

that give you a direction and a purpose, that stabilize you psychologically and Nietzsche is one of those thinkers who goes down into the foundations

and starts to shift them around and that can be very destructive.

I mean, Nietzsche himself lost his Christian faith,

for example, which is an example of that destruction of axiomatic foundation.

Now, he attempted to rebuild something else in its stead, but that's no simple thing,

given that the entire edifice of Judeo -Christian thought was a collective endeavor unfolding over thousands

and thousands of years to try to replace something like

that in a single lifetime regardless of your degree of brilliance is one daunting challenge

and it isn't obvious that Nietzsche succeeded

but he did succeed in calling our attention everyone's attention to the nature of our unconscious

and implicit axiomatic presumptions and also

while taking a hammer to the foundations I mean it was Nietzsche of course who famously pronounced

that god was dead and that we have killed him by the way

and that we'll never find enough water to wash away the blood it wasn't a triumphalist statement

it isn't reasonable to say that it was nietzsche himself who produced the death of god

that in that plagues our society at the current times

because no one thinker is responsible for a transformation of

that magnitude but it is the case that he was able to synthesize

that the criticism of judeo -christian ethics

and bring it to uh what would you say to to to express

that more trenchantly and explicitly than anyone else just like Freud not

so long afterwards was able to formulate

and make explicit the idea of the unconscious even though people had been working towards that realization in

for centuries and

so how to philosophize with a hammer is to go down

into the depths to look at the axiomatic foundations of philosophic thought

and then to and to attempt to break that apart

and it's certainly the case that Nietzsche managed that to a great degree

and we're still all of us whether we know it

or not are still coping with that consequence Nietzsche knew for example

that one of the consequences of

that there would be two consequences of the death of god

and one would be the collapse of a system of meaning

that encapsulated people psychologically and socially the collapse of

that system of meaning nietzsche believed would bring about two events

one would be the dawn of a universal nihilism right a sense of rootlessness

and hopelessness that would pervade Western culture and result in an intense and pervasive demoralization.

That and the dawn of the attraction of totalitarian ideologies that would rise to replace God.

And Nietzsche was particularly concerned about the rise of anti -Semitism.

That was one, which is obviously prescient.

But more importantly, even than that, was his prophecy that huge swaths of Europe, the Western world for that matter,

and as it turned out, the entire world, would become enticed by the blandishments of something like a utopian communism.

And that the consequence of that would be the death of tens of millions of people in the 20th century.

It's quite a remarkable piece of prophecy, multidimensional prophecy, because all of those things transpired.

And so the popular image of Nietzsche is a triumphal rationalist, let's say, celebrating the death of God.

But that's not accurate, a not accurate representation in the least.

He was a much wiser man than that.

Now, that doesn't mean that Nietzsche was an uncritical admirer, let's say, of the Judeo -Christian ethic,

because he also believed that deep within Christianity was a spirit embedded of resentment,

slave morality that would view the world as a battle between,

that there was a stream of roughly Christian thought that viewed the world as a battleground between the oppressed and the oppressor, the slave and the master.

He believed that Christianity was a manifestation of slave morality

that was constantly driven by a form of envy and that that would culminate in something extraordinarily destructive.

Now, I think Nietzsche's thought was weak on that part to some degree.

Nietzsche's a very nuanced thinker and there's a difference between criticizing Christianity and criticizing Christ and Nietzsche is ambivalent on that front.

And I think it might be fair to say that he criticized institutionalized Christianity for its adoption of slave morality,

but didn't go so far as to assume that that was part of the ethos of what was central to Christianity itself.

Now Nietzsche wasn't precisely a systematic philosopher.

He wrote aphoristically, he wrote using narrative and using poetic tools,

which also made him a very strange philosopher and a very strange author and professor,

alienated him from his academic community because he didn't write in a dry and academic manner.

He had this prophetic and poetic temperament, and so he's a very creative philosopher rather than a rigorous philosopher,

and so his thought jumps from place to place.

He distrusted systematizers.

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He was also very ill for much of his life

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and couldn't write in long bursts and tended to think for extended periods of time

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and then to summarize all that thought in very short bursts of poetic prose.

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And that's also, I would say, in some part why it's reasonable to say that he philosophized with a hammer because his thought is extraordinarily condensed.

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He'll offer you something, aphorisms, very short statements, paragraphs that are unbelievably dense

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and what we're going to do

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and I think what will be the most fun in this seminar is to take a variety of those paragraphs

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and aphorisms and attempt to unpack them.

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You can do that endlessly for example in a book like Beyond Good and Evil.

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It's not really a book that you can sit down

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and read all at once because there's so much packed into it

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and when I read a book I often earmark a page if there's something that I might want to refer to later.

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And I've read whole books where I didn't earmark a single page.

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I don't even bother earmarking a book like Beyond Good and Evil because I end up earmarking both pages of every page. And

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so Nietzsche famously said of his own books, I write.. in a single sentence what it takes other men a book to write

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and then he says what other men can't even write in a book

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which is pretty good eh

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because it's it's a hell of an egotistical statement right off the bat

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and instantly he tops it with an even more egotistical statement except

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that it wasn't egotistical because it happened to be true and

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so there's whole fields of endeavor embedded inside Nietzschean thought the

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whole corpus of psychoanalytic thought is embedded in paragraphs of Nietzsche's thoughts saying beyond good and evil.

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And Jung, for example, was a student of Nietzsche's, not directly, an admirer of Nietzsche.

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He wrote, he published eventually a 1400 page,

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I believe it was 1400 page book on seminar notes on the first one third of Thus Spake Zarathustra.

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So that's about 40 pages, 1400 pages of exposition on that, on one third of what's a very small volume.

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And so there's a tremendous amount to unpack in Nietzsche.

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And so it's a mustard seed issue.

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Christ compared the kingdom of God, if I remember correctly, to a mustard seed, this tiny little grain of possibility that can unfold into this remarkable structure.

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And poetic language in particular, image -laden language, has

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that proclivity to contain much more than you'd expect given the brevity of the statement

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and that's because the meaning isn't just contained in the words it's contained in the relationship between the words

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and the relationship between the phrases and the sentences

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and then the poetic relationship of the sentences to the corpus of thought

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that it refers to and

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so it can pack a tremendous amount of information into a very small space that's particularly true

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if you write poetically and Nietzsche was a prophetic and revelatory writer Thus Spake Zarathustra, for example, is written in a kind of intense,

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emotion -laden Old Testament language,

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and many people who are flirting with intellectual development fall in love with Thus Spake Zarathustra,

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which is this poetic work, poetic fairytale narrative about a prophet who descends back into his community with a revelation at hand

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and it's not a good example of the larger corpus of Nietzsche's work

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because he's actually a very clear writer and thinker

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but it is an example of the degree to

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which his philosophy wasn't dry rational cognition

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but infused with a sense of creative dynamism and poetic inspiration

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and again that's partly what alienated him from the academic community of his time and And still,

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in some ways, Nietzsche is still a fringe philosopher because he's got this intense romanticism about him, makes him a dramatic character,

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he's more like a character in a Dostoevsky novel, which is something that we'll touch on as we move through this than your,

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let's say, your typical dry as dust philosopher, a very, very dynamic thinker.

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And so it's a great adventure intellectually and morally to read Nietzsche.

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He is a remarkable person, a truly prophetic individual.

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Jung believed that, Carl Jung believed that people lived at different times at the same time.

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There are some people in the world now who are really living a hundred years in what will be the future.

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They are the people who are establishing what the world is going to be far down the road, and there are people now who live hundreds of years in the past,

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and maybe the bulk of us are somewhere ensconced in the

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present there are a few people out there who are on the edge of what will be

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and Dostoevsky and Nietzsche were certainly on the edge of what would be in the mid -1800s

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and they had some sense of what was going to unfold over the next 200 years

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and could see that with a kind of unerring accuracy.

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I suppose that's because they could, like Jung, there are people who are capable of seeing the deep undercurrents in society

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and seeing which way the wind was blowing or which way the The zeitgeist was shifting, the spirit of the times.

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And I think it's often people who are dreamers who are particularly capable of

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that because the dream tends to inhabit sort of the edge of the knowable.

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And both Dostoevsky, well, all three, Dostoevsky, Nietzsche, and Jung, were intensely poetic and imaginative people, dreamers.

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And their writing is imbued with the spirit of the dream, the creative spirit of the dream.

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And that's partly, I suppose, what distinguishes a prophetic figure from a more programmatic thinker is

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that they're more involved in the language and the realm of the image and the dream.

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And that's a richer realm, although it's more difficult to make explicit, you know, how hard it is when you remember a dream.

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even to be able to account for it programmatically

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and systematically to transform it into words how much you lose

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when you do that the dream gains in richness what it loses in precision

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and explicit content and there are geniuses who can stand on the border between the dream

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and and the word and translate the image

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and the dream into the word

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and nisha was definitely one of those figures you starting your

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own college yeah well it's well started the progressives hope for

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universal education at something approximating zero cost that's what we've got we can bring you the best lectures

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that you'll be able to get anywhere in terms of their quality of content

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and also the production values all the people we're bringing on

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board are existential philosophers in some real sense we think

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that a humanities education should enrich your experience in every direction

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and be nothing but positive well except also difficult and challenging

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but that's also positive yeah we He surely didn't have that when I was a kid.

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So let's walk through his, we're gonna walk through his biography a bit

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so you have some understanding of the structure of his life

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and then we're gonna position him in his historical context

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so you have some sense of what's going on in Europe and the rest of the world at this time.

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And then we're going to turn to the exposition of some of his thoughts from Beyond Good and Evil.

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So he only lived 56 years from 1844 to 1900, was very ill for much of that time,

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and so managed to accomplish what he did accomplish, despite the fact that he was working constantly against insuperable odds.

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He was so ill that he could only work, as I said, for short bursts of time.

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And, you know, one of the things that's remarkable

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and admirable about Nietzsche and worth thinking about from a practical

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and moral perspective is that despite the fact that he was extraordinarily ill, one of the villages he lived in in Switzerland, he was regarded as the saint.

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That was his nickname because he was such a pleasant person

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and was so good to everybody he met

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and was still struggling to wrestle with these deep questions despite the fact

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that he was so ill that he was half blind

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and could hardly write and was sick to his stomach all the time

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and was suffering from some sort of illness that eventually manifested itself as a

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psychosis and then a series of strokes

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that killed him at a very early age

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and you know that's worth thinking about too

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because you know our we have this sense that

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if terrible things happen to you you'll turn out to be a terrible person

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and that that fact is justified by the presence of your unfair suffering.

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And while you can understand that if you meet someone who's been terribly hurt, who is terribly ill, who isn't behaving properly, you can say, well, maybe if I was in that situation,

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I would behave the same way.

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But the problem with that is that you do come across people

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and you'll come across them in your own life

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and maybe even be one of those to whom terrible things have happened and will happen.

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And that will be the case for all of us, by the way, who are still nonetheless doing everything they can to make the world better rather than worse,

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and I think that Nietzsche was definitely one of those people.

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And I say that with all due care

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because it's certainly also the case that Nietzsche and his philosophical hammerings did destabilize the entire structure of Western civilization,

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and you could think of him as someone destructive in that regard.

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But I've always thought of Nietzsche, especially in regard to Christianity, as the kind of critic you really want to have around you know

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because if you're if you're sure of yourself but your foundations are unsettled

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and and and in need of repair it might be your best friend who comes along

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and taps on the weakest spot so that you know where they are

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and that might be initially very destructive to you

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because it might even speed the process of your crumbling but

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if the consequence of that is

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that you can rebuild something out of the runes that's even stronger then that's part of the process of creative destruction.

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And I think that Nietzsche was ironically, I'm pushing it here possibly, ironically an anti -Christian that he knew perfectly well

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that the best defense was a rigorous offense and that if you had respect for something, you could take all the hammers and tongs you had at your disposal and apply it to that.

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And it's certainly the case that reading Nietzsche helped clarify my understanding of the Christian ethos, for example.

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And if you subject something to a radical criticism and it remains standing, then that's an indication of its integrity and its utility.

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Now, whether the Judeo -Christian ethos can actually withstand the Nietzschean criticism, We combine that with the Freudian criticism and the implicit criticism

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that emerged out of Darwin and say out of the Enlightenment period as well.

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then perhaps it's not obvious that anything remains at all.

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Although I think that's a pessimistic overstatement.

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We're going to find out that there's a lot more there down in the foundations

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that will withstand any challenge that we ever imagined.

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And I think if we do discover that, I think we're in the process of that, that we can thank Nietzsche for laying the groundwork for that

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because without the questions that he had generated so trenchantly and so devastatingly, then the quality of the answers would have been much lesser.

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So, for example, Jung, we'll return to Jung for a moment, Jung was very much influenced by Freud, especially in his formulation of the unconscious,

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but he really spent his entire career trying to answer a question that Nietzsche posed,

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which was, well, on what basis should we erect our morality?

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So when Nietzsche demolished the structure of Western morality by pointing to the death of God,

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Nietzsche proposed that human beings would henceforth have to create their own values, right?

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Because Nietzsche also believed, at least as a young man, that God was a human creation rather than the other way around.

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And he believed once we dispensed with God that we would have to create our own values.

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And you can understand that, at least on the surface, as a reasonable proposition.

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If the values that once served us have now vanished, what else are we going to do but create our own values?

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And Jung took that suggestion extraordinarily seriously,

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asking, well, is it actually possible for an individual to create his or her own values?

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Because that's a Nietzschean presupposition that we could do that.

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Now, Nietzsche believed it would have to be a whole new kind of person and that's the overman or the ubermensch, the superman, who would be capable of doing that.

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He knew it was an extraordinarily difficult task.

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The psychoanalysts, starting with Freud, showed, and also taking a page from Nietzsche, that the problem with the idea that you might create your own values is

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that it's not obvious at all that you're the master of your own house.

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So for Freud, for example, you were essentially a collection of loose biological inclinations, right? id -driven impulses

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that might serve you as lesser gods and pull you in all sorts of directions.

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For Freud, it was lust, aggression, and the impulse towards death were your primordial gods, and they're instantiated within you at a biological level,

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and you're their plaything, you're their toy.

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It isn't obvious that you can be the master of your own values in a manner

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that would allow you to create them, and Jung took that idea much, much further.

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Because the other question that emerges that what would be that even if you did create your own values let's say

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what would stop the person sitting beside you from creating their own values

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and you creating your own values and why would you assume

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that those would have any union and

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if they didn't have any union then why wouldn't you assume

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that you just devolve into constant conflict

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so part of the problem with the idea of generating your own values is well what unifies us

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and you might say well we don't need to be unified it's like well you do

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if you don't want the Hobbesian state of brutal nature to reign

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because if we're not united in our outlook

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and our values then as soon as you want something other

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than what I want we are definitely going to be at each other's throats

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and so Jung started to delve into

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that as did the developmental psychologist Jean Piaget trying to understand how it might be

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that how you might understand the boundaries of value construction like is there a universe within

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which values have to operate in order for them to unite a given person psychologically

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or for them to unite a multitude of people socially across large spans of time.

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You might think about that as the question of what constitutes a playable versus a non -playable game, right?

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Can it iterate?

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Can it sustain itself?

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Can it fortify itself across time?

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Maybe that's the kind of game you want to play if you ever get married.

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You want a game that you can continue to play, but also one that approves across time.

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And maybe those games have a set form or pattern of form

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that they have to occupy in order to have those properties.

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And, of course, Nietzsche speculated about that as well, which is something that we'll see very brilliantly.

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You can see in his own thought the genesis of ideas

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that might have been the answer to the question that he posed and certainly were unraveled by other thinkers like Jung,

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like Freud, like Piaget to provide an answer to the questions that he offered.

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So he was born in 1844.

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At the age of 25, he was offered...

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a full professorship at the university of basel in classical philology he was he didn't even have a phd at

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that time he had to get an honorary phd from another

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university he was awarded an honorary phd from another university i believe as a precondition for taking up

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that professorial position it was unheard of at the time and

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so it was obvious

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that nietzsche's brilliance was recognized by the academic community at a very young age

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and that's quite remarkable

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because he was a very romantic spirit not a well -behaved person the fact

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that he was recognized by universities as a consequence of his stellar intellectual achievement is even more striking

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because he was a controversial person but so brilliant

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that despite the controversy he was a hot a hot intellectual property

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and those are relatively rare

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so he was a full professor of classical philology at the University of Basel

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and was devoted himself to the understanding of Latin and Greek texts.

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That's classical philology.

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In 1879 he resigned.

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In 1880 he collapsed with paralysis and his vascular dementia and emergent psychosis.

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All sorts of people have speculated on what might have been wrong with Nietzsche and no one really knows.

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Maybe it was syphilis, maybe it was mercury poisoning from the treatment of syphilis.

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His father died very young of something that looked akin to a brain illness, I think at the age of 36, and so maybe there was something hereditary going on.

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Other people have speculated that his own philosophy drove him to the edge of madness and then beyond.

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I don't believe that.

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I read Nietzsche's works in sequence and I don't believe

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that there's evidence of an emerging pathology that's a consequence of his thought.

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You might say that speculation about the death of God took his own foundations out from underneath him and he collapsed into, you know, a catastrophic and depressive nihilism and then died.

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And that does happen to people, but I don't think that that fits with the facts.

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I do think, instead, that there's a fundamental optimism about Nietzschean thought, which is quite remarkable, that's in keeping with some of his basic propositions,

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because he believed that we weren't motivated by the will to survive, but by the will to express what he called power,

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and he had a very particularized definition of that that life consisted in the attempt to expend ourselves in life.

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And he tried to live in accordance with that ethos, and I think very successfully.

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Let's look at the world in the late 1800s, in the time period that he lived, because it's a good idea to get a sense of the dynamism of the times

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and what sort of revolutionary activities were underway

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and underfoot in Europe in the West

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when Nietzsche was formulating his thought mean very it's a very

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dynamic period it it's at the height of the of the

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industrial revolution the utter transformation of the world i mean in 1865

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if i remember correctly the typical person in the western world

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lived on less than a dollar fifty a day in today's

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terms right just barely clinging to the edge of the margins

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of of of of hand to mouth sustainability the entire world was poor in a way

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that we can hardly imagine and

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that was starting to transform with incredible rapidity in this amazing transformation of the industrial

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and technological revolution that's raised the whole planet by now out of abject poverty

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and continues to do that at an ever -accelerating rate.

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It's a very, very dynamic time late in the last half of the 1800s.

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So let's just walk through some of the cardinal events.

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So in 1840, in the U .S., the Western expansion is continuing into what eventually becomes Californian Oregon on in 1840.

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I threw this in just because I was Canadian.

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Upper and Canada, Lower Canada, merged into a single province.

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Canada was integrated as a state in 1867.

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We think of Canada as a new country, but it's actually quite an old democracy with an even older history.

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New Zealand was founded in 1842.

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Hong Kong was ceded to Britain.

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In 1945, Texas became the 28th state.

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In 1846, America, the U .S incorporated a huge swath of the southwest taking that territory from Mexico and incorporated Oregon,

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Washington, Idaho, Wyoming and Montana from the UK.

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In 1847 a physician named Semmelweis proposed that surgeons should wash their hands when moving from patient to patient.

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It was an early manifestation of what later became the germ theory of pathogen transmission and Of course,

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his colleagues hounded him into insanity and death for his unmitigated gall in proposing such a demented theory.

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At that time, surgeons used to pride themselves on the filth in their surgical uniforms

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because that showed how much surgery they had conducted, and so they'd move from patient to patient.

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in a cloud of miasma and death

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and women were killed with amazing regularity in hospitals

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because of the transmission of disease from one to another as

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a consequence of the filthy physicians who were attending to them

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and Semmelweis cottoned on to the fact that perhaps all this dirt

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and blood was not a very good idea

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and he was eventually proved right although he wasn't around to see

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that so 1848 the communist manifesto was published and

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so that's interesting as well because as i said nietzsche prognosticated

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that the ideas

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that came to culmination in the communist manifesto would prove extraordinarily attractive to people motivated number one by envy

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and number two lost in the nihilistic chaos that's a consequence of the death of traditional morality.

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Do you have to orient yourself with some form of systematic thought?

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And the answer seems to be yes, because otherwise the world's too complex.

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You have to be able to reduce the complexity of the

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world to something approximating a systematic perspective where you drown in difficulty.

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And so if one system of value collapses, then another is going to beckon to you

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because you have to do something to organize all the multiplicitous proclivities of your psyche into something approximating a unity

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so you you and and so what that means maybe is

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that we're always in the situation of the israelites in the

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desert you know in exodus story the israelites leave the tyranny of egypt you could draw an analogy

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and say well we left the tyranny of the judeo -christian ethic

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and where did we end up well in the promised land it's like well

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that isn't how the story goes you go from the tyranny to the desert not to the promised land

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and one of the things that happens in the desert is

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that you're enticed into the worship of idols

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because you need some centralizing tendency right to guide you

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and to unite you and so if you lose one there's going to be a terrible unconscious longing for another and Well,

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you see that manifested in the Communist Manifesto and you all know

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or perhaps you know of the terrible consequences that arose as a consequence of the formulation of that ethos.

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It was a new attempt to develop a system of axiomatic presuppositions, right?

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The basic foundations of a state that was almost entirely derived, at least in principle, from a rational approach and the communists always insisted

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that they had a scientific materialism at the basis of their system of thought, which I think is a radical overstatement.

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First of all, it's not that easy to derive an ethic from science.

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And second, it isn't obvious at all that communism was driven by, say, love of the common man.

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I would say instead that it was driven to a tremendous degree by an unacknowledged and omnipresent envious resentment.

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And I would also say the proof of that is in the putting

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which is that

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while the spirit of envious resentment taken to its logical conclusion would result in the deaths of many many people

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because the spirit of envious resentment is murderous to the core

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and that is exactly what happened every time the communist presuppositions were actually realized in any given state you know

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that the radical leftist types say well that's not true communism

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but the perspicacious analysts of communism foremost among them Solzhenitsyn laid out in the early 70s,

393

an unassailable argument

394

that the murderousness of the communist regimes was a necessary consequence of the a priori axioms of the philosophical system.

395

Same kind of idea there

396

that in a phrase as innocuous as from each according to his ability to each according to his need,

397

which sounds extraordinarily compassionate and generous on the surface has incited the ethos that

398

if allowed to unfold in the natural environment produces in the

399

end result something that's uh indistinguishable from the genocidal murderousness of stalin

400

and mao and you think well could that all be embedded in a phrase

401

that innocuous and perhaps the answer is well not all of

402

that in that one phrase but in the cloud of ideas

403

that surrounds that phrase certainly and the proof is when you planted

404

that seed in various places the same tree grew

405

and bore the same evil fruits

406

so 1848 first women's rights convention in the u .s at

407

seneca falls 51 louis napoleon leads a coup in france 52

408

italy moves towards unification we think of these countries as

409

so ancient italy for example but it wasn't unified in 1852 53 to 86 france

410

and britain defended the ottoman empire

411

and defeated russia commodore perry in 1853 brought gunboats into the harbor in Tokyo and forced the opening of Japan,

412

a great shock to the Japanese who regarded themselves as the center of the world

413

and were radically overpowered by this overwhelming technology that the Americans could bring to bear.

414

That's an amazing story in and of itself.

415

1855, the Bessemer process enabled the mass production of steel.

416

Of course, that revolutionized the construction of cities and the entire industrial landscape.

417

First oil refinery in 1856 in Romania.

418

A lot of things happening at the same time.

419

59, the Suez Canal was constructed.

420

The Big Ben was completed in 1859.

421

Darwin published The Origin of Species, which was another death blow to a kind of rote Christianity,

422

I would say, because The Origin of Species was the first account

423

that provided a plausible mechanism whereby life might have generated itself rather than being part of the created order.

424

And that was another bit of philosophizing with a hammer,

425

although this time it occurred on the scientific front I mean when I was your age let's say

426

I would say

427

that it was likely Einstein who was regarded as the foremost scientist of the last 150 years

428

but I would say it wasn't long after

429

that before Einstein as profound as his contributions were was supplanted

430

by Darwin I don't think there's a scientist of the last 150 50 years whose impact has been greater than

431

that of Charles Darwin, the theory of evolution provided a uniting framework for all the sciences above the level of chemistry.

432

So an incredible work, very hard on Darwin himself psychologically

433

because he was a Christian and he knew

434

that there was a tension between the implications of his work say

435

and the narrative that had been laid out in the Christian ethos

436

and it isn't obvious at all that he was able to reconcile

437

that that gulf he was not pleased

438

that his work was uh he was not pleased about the fact

439

that there was a contradiction between his work and the faith

440

that he abided by he knew how useful

441

that faith was in providing people with psychological unity and social purpose

442

and and suffered from panic attacks for example for much of his life

443

and now it's never easy to diagnose someone who's here now

444

when you talk to them let alone retrospectively

445

but that's a tremendous amount of psychological tension for someone to

446

to uh to bear as the first person who bears that and

447

and darwin really did understand the implications of what he had

448

written as well as understanding what he wrote 1860 the first recording of human voice 61 to 65

449

that was the American Civil War, fought fundamentally over the issue of slavery.

450

1861, the Russians abolished serfdom, so slavery was rife in Eastern Europe and in Russia up to that point.

451

And it's part of the universal heritage of mankind, right?

452

I mean, it's not the existence of slave -free societies that's the human norm, it's the reverse of that and the miracle,

453

I would say, of the West is that, and perhaps of the Industrial Revolution, but also of the ethos that drove that revolution

454

and distributed its fruits to such a wide range of people

455

that slavery was regarded as intrinsically wrong and on a wide enough scale

456

and deep enough so that even people who were economically motivated perhaps to perpetuate slavery were forced,

457

starting in the UK to contend with the fact

458

that regardless of its potential short and medium term economic viability it was unethical to the core.

459

So 1861 the Russians abolished serfdom.

460

James Clerk Maxwell publishes his famous equations uniting light and electromagnetism laying the groundwork for much of modern physics.

461

Lincoln issued the Emancipation Proclamation deeming all men to be free in the United States.

462

In 1863 Manet exhibited the first impressionist painting which

463

and those early exhibitions caused riots in Paris because the Impressionists were forcing people or enticing people,

464

inviting people to see the world in a completely new way.

465

When we look at Impressionist paintings now, we think, well, they're kind of classically beautiful.

466

But that's only because we now see like Impressionist painters saw.

467

They literally taught us to see the world in a different way and that was very hard on people to begin with.

468

So you have no idea how much the way you see

469

the world is a consequence of you mimicking great artists across time they've literally taught you even to

470

to understand what constitutes beautiful even to know for example

471

that there might be such a thing as beauty in the natural world

472

and then to see

473

that as part parcel of your day -to -day experience that's

474

all taught to us by great artists who are geniuses of perception obviously and they can see things were

475

where other people see just the predictable.

476

They see miracles where other people just see the predictable and the familiar.

477

Robert E.

478

Lee in 1865 surrenders, end of the American Civil War.

479

Slavery is banned in the U .S with the 13th Amendment and Lincoln is assassinated.

480

It's 1865.

481

Same year, Mendel formulated the laws of inheritance.

482

1866, Meiji Restoration in Japan and the beginning of Japanese modernization, which took place at an extraordinarily rapid rate.

483

First transatlantic telegraphy cable, 1867, purchase of Alaska and a devastating famine in Sweden.

484

That's worth noting too, that's not that long ago, right?

485

Sweden's a very modern, rich, industrialized society.

486

We can't even envision something like famine occurring there,

487

but it's not that long ago when the world was poor enough so that even in relatively rich and developed nations,

488

the threat of famine was often extremely real 1869 tolstoy published war and peace

489

70 71 the franco -prussian war produced a united germany

490

and italy from 1875 to 1900 26 million indians perished from famine

491

and in 1876 13 million in china 1876 the u .s gilded age begins so that's

492

when the americans really start to march forward on the world stage the time of the great industrialists

493

and this immense generation

494

and distribution of wealth in this huge emergent democracy in north

495

america the beginning of the domination of the world by by the by americans politically economically

496

and culturally 76 of course the uk is still on the top of the world at

497

that point queen victoria is empress of india in 77 serbia

498

montenegro romanian bulgaria are become independent commercial telephone exchange in 78 in new haven connecticut

499

and so that's the dawn of the connected age right it's the new internet the telephone

500

and and uh well everyone knows the consequences of that

501

because now you carry that around with you all the time

502

and spend half your life looking at it 1879 edison invents the light bulb 1881 pogroms washed through Russia

503

and the rise of this terrible flood of anti -semitic propaganda

504

that's the early manifestation of what of course culminated in the Holocaust

505

and also motivated eventually the establishment of Zionism and the settlement of Israel

506

1884 first self -powered machine gun that's a bigger invention than you might think

507

if you don't think about it

508

because a machine gun makes one man into an army that's

509

the end of horses in battle for obvious reasons it's the ends of phalanxes of soldiers marching forward

510

because all that means is you die it's the initiation of an entirely new form of warfare

511

and also of slaughter and mayhem on a scale

512

that was completely unimaginable prior to the emergence of the machine gun you start saw

513

that technology really start to make itself manifest in the first world war

514

because it started started out with standard battles using cavalry, using horses, and horses were used throughout the entire First World War, but obviously with less and less success.

515

Part of the reason for trench warfare was the presence of the machine gun,

516

hundreds of rounds of munitions in an amazingly short period of time.

517

We have guns now that will fire tens of thousands of bullets in a second.

518

Unbelievable, devastating force the force of an entire army in one machine

519

so 1885 first internal combustion car

520

and the singer sewing machine was popularized 1889 the eiffel tower is inaugurated this new tower of steel right

521

and that becomes the the archetype i suppose of the skyscrapers

522

that now dominate the landscape of the cities bicycle sweep europe

523

in 1890 92 is the first gasoline tractor the Olympic games

524

are revivified in Athens in 1896 a sign of the world

525

coming together now as an integrated as an as an integrated society

526

and sports led the way there in some ways 1898 the first Zeppelin airship

527

so now people can travel through the sky from place to

528

place the exposition universe cell was held in Paris in 1900 featuring the new artistic movement Art Nouveau all right

529

so that that that's a bit of an overview of of where we are in history

530

and you can get a sense of the dynamism of the

531

times especially the industrial spirit of the times right this this

532

burgeoning widespread industrial economy that's lifting immense numbers of people out of

533

sustenance level living which we tend to romanticize as fortunate 21st century city but was a pretty damn dismal,

534

difficult, cold, brutal, miserable, ill -fed slog for 95 % of people not very long ago.

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คำศัพท์และข้อสังเกตด้านการพูดสำหรับบทเรียนนี้

วิดีโอนี้มี 534 ประโยค และ 7126 คำ สำหรับฝึกพูดตาม ช่วงที่มีเสียงพูดยาว 44:50 ผู้พูดพูดด้วยความเร็วเป็นธรรมชาติ ประมาณ 159 คำต่อนาที ใกล้เคียงกับบทสนทนาในชีวิตประจำวัน มีเพียง 79% ของคำที่อยู่ใน 3,000 คำที่ใช้บ่อยที่สุดในภาษาอังกฤษ คำศัพท์จึงค่อนข้างยาก

คำศัพท์สำคัญในวิดีโอนี้

คำที่พบไม่บ่อย 15 คำจากวิดีโอ พร้อมคำอ่านและความหมาย:

consequence /ˈkɑn.sɪ.kwəns/ (คำนาม) — ผล, ผลลัพธ์. An effect; something that follows a cause as a result.
philosopher /fəˈlɑsəfɚ/ (คำนาม) — นักปราชญ์, นักปรัชญา. A lover of wisdom.
phrase /ˈfɹeɪ̯z/ (คำนาม) — วลี, ประโยค. A short written or spoken expression.
hammer /ˈhæmɚ/ (คำนาม) — ค้อน, พะเนิน. A tool with a heavy head and a handle used for pounding.
morality /məˈɹælɪti/ (คำนาม) — ศีลธรรม. Recognition of the distinction between good and evil or between right and wrong; respect for and obedience to the rules of right conduct; the mental…
communist /ˈkɑ.mjə.nɪst/ (คำนาม) — คอมมิวนิสต์. An advocate of a society based on the common ownership of property; a proponent of communism.
slave /sleɪv/ (คำนาม) — ทาส, ข้า. A person who is held in servitude as the property of another person, and whose labor (and often also whose body and life) is subject to the owner's volition…
slavery /ˈsleɪvəɹi/ (คำนาม) — ความเป็นทาส. An institution or social practice of owning human beings as property, especially for use as forced laborers.
dawn /dɔːn/ (คำนาม) — ย่ำรุ่ง, เช้ามืด. The morning twilight period immediately before sunrise.
collapse /kəˈlæps/ (คำกริยา) — พัง, ถล่ม. To break apart and fall down suddenly; to cave in.
communism /ˈkɒmjᵿnɪz(ə)m/ (คำนาม) — ลัทธิคอมมิวนิสต์. Any far-left political ideology or philosophy advocating holding the production of resources collectively, especially by seizing it through revolution.
famine /ˈfæm.ɪn/ (คำนาม) — ทุพภิกขภัย, ข้าวยากหมากแพง. Extreme shortage of food in a region.
resentment /ɹɪˈzɛnt.mənt/ (คำนาม) — ความขุ่นเคือง, ความไม่พอใจ. Anger or displeasure stemming from belief that one or one's group has been wronged or betrayed by others; indignation.
universal /ˌjunəˈvɜɹs(ə)l/ (คำคุณศัพท์) — จักรวาล. Of or pertaining to the universe.
desert /ˈdɛz.ɚt/ (คำนาม) — ทะเลทราย. A barren area of land or desolate terrain, especially one with little water or vegetation; a wasteland.

กริยาวลีที่คุณจะได้ยิน

fall in (คำกริยา) — จัดแถว. To collapse inwards.

การออกเสียงที่ควรระวัง

ผู้พูดใช้รูปย่อและรูปลดเสียง 76 ครั้ง เช่น we're, don't, isn't ให้พูดแบบสั้นตามที่ได้ยิน

เสียง “th”: ethic /ˈɛθ.ɪk/, withstand /wɪðˈstænd/, bother /ˈbɑðɚ/
เสียง “sh” และ “zh”: unconscious /ˌʌnˈkɑnʃəs/, transformation /ˌtɹæns.fɔɹˈmeɪ.ʃən/, exposition /ɛkspəˈzɪʃən/, essentially /ɪˈsɛnʃəli/, destruction /dɪsˈtɹʌkʃən/
คำยาว — ลงเสียงหนักให้ถูกพยางค์: philosopher /fəˈlɑsəfɚ/, morality /məˈɹælɪti/, intellectual /ˌɪntəˈlɛkt͡ʃʊəl/, universal /ˌjunəˈvɜɹs(ə)l/, psychological /ˌsaɪ.kəˈlɑː.d͡ʒɪ.kl̩/

วิธีฝึกกับวิดีโอนี้

ฟังวิดีโอให้จบหนึ่งรอบโดยยังไม่ต้องพูด แล้วจดคำที่ยังไม่รู้จัก
เริ่มที่ความเร็ว 0.75× พูดตามทีละประโยค แล้วกลับไปใช้ความเร็วปกติเมื่อเริ่มคล่อง
อัดเสียงตัวเองแล้วเทียบกับต้นฉบับ โดยสังเกตคำอย่าง consequence, philosopher, phrase เป็นพิเศษ

ไวยากรณ์ในวิดีโอนี้

โครงสร้างที่ผู้พูดใช้บ่อยที่สุด พร้อมคำพูดจริงจากวิดีโอ:

โครงสร้าง	ในวิดีโอ
ประโยคเงื่อนไข if + อนุประโยค, will/would + กริยา — เงื่อนไขและผลลัพธ์	if terrible things happen to you you'll turn
Present perfect have/has + กริยาช่อง 3 — เหตุการณ์ในอดีตที่ยังเกี่ยวข้องกับปัจจุบัน	has gone · have killed · I've read
Passive voice be + กริยาช่อง 3 — เน้นสิ่งที่เกิดขึ้น ไม่ใช่ผู้กระทำ	is moved · is embedded · isn't just contained
Relative clauses who / which + อนุประโยค — ข้อมูลเพิ่มเติมเกี่ยวกับคนหรือสิ่งของ	someone who philosophized · example, which is · one, which is

เทคนิค Shadowing คืออะไร?

Shadowing เป็นเทคนิคการเรียนรู้ภาษาที่ได้รับการรับรองทางวิทยาศาสตร์ พัฒนาขึ้นสำหรับการฝึกนักแปลมืออาชีพ วิธีการนี้เรียบง่ายแต่ทรงพลัง: คุณฟังเสียงภาษาอังกฤษจากเจ้าของภาษาและพูดตามทันที — เหมือนเงาที่ตามผู้พูดด้วยช่วงเวลาห่าง 1-2 วินาที การวิจัยแสดงว่าเทคนิคนี้ปรับปรุงความแม่นยำในการออกเสียง ทำนองเสียง จังหวะ การเชื่อมเสียง การฟังเข้าใจ และความคล่องแคล่วในการพูดได้อย่างมีนัยสำคัญ

เทคนิค shadowing: อ่านคู่มือฉบับเต็มทีละขั้นตอน →

ฝึกพูดภาษาอังกฤษด้วยเทคนิค Shadowing จากวิดีโอ: Dr. Jordan B. Peterson | Introduction to Nietzsche | Lecture 1 (Official)

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วิธีฝึกกับวิดีโอนี้

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เทคนิค Shadowing คืออะไร?