ฝึกพูดภาษาอังกฤษด้วยเทคนิค Shadowing จากวิดีโอ: Hannah Arendt: The Banality of Evil Explained
เลือกโหมดฝึก
แต่ละโหมดจะเปิดห้องฝึกแบบเต็มจอ
198 ประโยค
หากประโยคสั้นหรือยาวเกินไป กดที่ Edit เพื่อปรับแก้
1
Welcome to Voices of Philosophy.
2
I'm really glad you're here.
3
Today we're going to talk about Hannah Arendt, a German Jewish philosopher of the 20th century, and I want to look at something through her eyes.
4
The gray mass, social indifference, and what she called the banality of evil.
5
Arendt lived in the age of totalitarianism.
6
She lived through the Second World War.
7
As a young philosophy student in Germany, she fell deeply under the influence of her professor, Martin Heidegger.
8
She admired him.
9
She loved him.
10
Their intellectual connection became a romantic one.
11
But history turned cruel.
12
Heidegger stood with the Nazis, the very regime that was hunting people like Arendt.
13
Eventually, she fled Germany, escaped to France, and later made her life in the United States.
14
After the war, Heidegger wrote something remarkable.
15
He admitted that his conversations with Arendt had inspired some of the most important ideas in his masterpiece, Being and Time.
16
That confession reveals something powerful.
17
Arendt was not just a thinker shaped by history.
18
She was a thinker who shaped other great thinkers.
19
I truly recommend reading her work.
20
Her philosophy is not only profound, it is urgent.
21
It speaks directly to our world today.
22
Up until the war, aren't worked like most academic philosophers.
23
Inside universities, inside books, inside theory.
24
But during the war, she realized something how naive it is to sit inside a quiet academic room,
25
thinking about abstract worlds, while the real world outside those walls is burning.
26
What good is a philosophy that never becomes action?
27
What good is a philosophy that remains theory?
28
It may be beautiful, shiny, impressive, like a bar of gold.
29
But imagine this.
30
You are lost in the desert.
31
You are dying of thirst.
32
You are desperately searching for water.
33
And instead, you find gold.
34
In that moment, what is gold worth?
35
Arendt decided she would not remain confined to academic circles.
36
She would not be just another university philosopher.
37
She lectured publicly.
38
She wrote in newspapers.
39
She entered society.
40
She wanted philosophy to move from theory to practice.
41
She once said something bold.
42
If political philosophy remains purely abstract, then don't call me a political philosopher.
43
Call me a political theorist.
44
Because at least political theory must prove itself in reality.
45
It must be tested in the shaping of collective destiny.
46
Arendt did not live in abstraction.
47
She transformed her lived experience, her exile, her displacement, her confrontation with evil, into philosophy.
48
Now, let's go back almost 3 ,000 years.
49
Ancient Greece, the city of Athens, Socrates.
50
Socrates never wrote a single book.
51
Everything we know about him comes from his student Plato
52
and yet he remains one of the most influential philosophers in human history Socrates did not hide inside institutions
53
he was present in the marketplace in the streets in conversation with ordinary people
54
philosophy for him was not an academic exercise it was dialogue it was encounter
55
It was lived interaction.
56
He practiced philosophy in the heart of society.
57
For Socrates, thinking and acting were inseparable.
58
Theory and practice were one.
59
But then, Athens sentenced him to death.
60
He drank the hemlock, and he died.
61
Plato was horrified.
62
The city had executed its greatest mind.
63
So Plato left Athens he traveled for years and
64
when he returned he founded the Academy the first formal school of philosophy
65
and according to Hannah Arendt this is where the problem began
66
because Plato removed philosophy from the living body of society and placed it inside an institution
67
Inside walls, inside abstraction.
68
In his Allegory of the Cave, Plato tells us, What people see are only shadows on a wall.
69
Truth exists outside the cave, and the cave represents society.
70
Those inside are chained.
71
If someone breaks free, if someone sees the truth and comes back to tell the others, they will kill him, just as they killed Socrates.
72
So perhaps, Plato implies, philosophers are better off staying apart from society, safer inside the academy.
73
For Arendt, this separation is the beginning of a long crisis.
74
Even today, many philosophers remain confined to academic spaces.
75
They write in language ordinary people cannot understand.
76
They publish articles.
77
They attend conferences.
78
But they do not act.
79
They do not enter the living, breathing space of society.
80
Arendt refused this path.
81
She did not choose Plato.
82
She chose Socrates.
83
She chose engagement, presence, risk.
84
Philosophy for her had to live among people.
85
In the next part, we move deeper into Arendt's understanding of human existence itself.
86
The three dimensions of life, labor, work, and action.
87
And this is where the idea of the gray mass truly begins.
88
Although Arendt is best known for her political philosophy, she is also deeply existential.
89
She asks the fundamental questions.
90
What does it mean to be human?
91
What are the dimensions of human life?
92
How do we create meaning?
93
Her answer is powerful.
94
Human existence has three dimensions.
95
First, labor.
96
In this dimension, we are what she calls the laboring animal.
97
We consume what we find.
98
We work in order to survive.
99
We repeat cycles of necessity.
100
Eat, sleep, work, repeat.
101
work.
102
Here we become creators.
103
We don't just consume what is given.
104
We build.
105
We produce objects, institutions, structures.
106
We shape the world around us.
107
But then comes the third dimension.
108
And this is the highest one.
109
Action.
110
Political action.
111
Arendt calls it simply action.
112
Here she agrees with Aristotle.
113
The human being is a political animal.
114
But she does not mean politics as power games, not manipulation, not strategy.
115
For Arendt, politics means dialogue,
116
interaction, collective thinking, human beings coming together to shape a shared world.
117
Politics is not a tool.
118
It is not a means to an end.
119
It is the very space where human identity appears.
120
If we deny this third dimension, we deny the most essential part of our being.
121
Without political action, we lose identity.
122
We become strangers to the world we live in.
123
And today we call this enormous group of disengaged people the gray mass.
124
In the modern world, many people are no longer political animals.
125
They have become economic animals.
126
Their lives revolve around the first two dimensions only.
127
They work to consume.
128
And they consume so they can keep working.
129
A closed loop.
130
But the third dimension, political and social action, remains dormant.
131
For Arendt, this is a crisis.
132
In ancient Greece, economics served politics.
133
People pursued wealth and education so they could participate more meaningfully in public life.
134
Today it is reversed.
135
Politics serves economics.
136
It has become a tool for material goals.
137
The gray mass lives in extreme individualism.
138
My life, my freedom, my property people feel responsible for themselves and for their families.
139
But beyond that, indifference.
140
As citizens, we are responsible not only for ourselves, but for the world we share.
141
Mark spoke about alienation from oneself.
142
Arendt speaks about alienation from the world and when we become alienated from the world we lose identity
143
she even says something radical there is no such thing as man there are human beings plural
144
we exist in multiplicity we find meaning only in interaction with others
145
Now we arrive at something darker.
146
A person in the gray mass becomes an economic subject.
147
Politically indifferent, socially disengaged, their social conscience goes silent.
148
Such a person can live what they consider a normal life, while others are oppressed, imprisoned, killed.
149
And sometimes they can become part of the machinery of oppression.
150
In her book Eichmann in Jerusalem, Arendt analyzes the trial of Adolf Eichmann, a high -ranking Nazi officer.
151
He was not a soldier in the field.
152
He was a desk administrator.
153
He organized lists, scheduled transports to Auschwitz coordinated logistics for mass extermination.
154
After the war he escaped to Argentina under a false identity.
155
Eventually he was captured and brought to Israel for trial.
156
People expected a monster, a demon, something visibly evil.
157
Instead they saw something far more terrifying.
158
An ordinary man, average intelligence, no charisma, no madness, just normal.
159
He said, I was just a small cog in a big machine.
160
If I hadn't done it, someone else would.
161
By comparing himself to a screw in a machine, he denied his humanity.
162
He showed how ordinary people can fall into radical moral indifference.
163
This is what Arendt calls the banality of evil.
164
Evil does not always appear monstrous.
165
Sometimes it appears bureaucratic, routine, career -oriented.
166
Eichmann even claimed he did not hate the people he sent to their deaths.
167
He was just doing his job, obeying the law, earning a salary, hoping for promotion.
168
This is the economic animal without social conscience.
169
When someone cannot define their own values, they look for authority to define them.
170
A leader, an ideology, a group, they abandon thinking.
171
And Arendt says, Eichmann was not a genius of evil.
172
He was a man who chose not to think.
173
I had planned to speak today about totalitarianism
174
and its relationship to the gray mass about how social indifference creates the conditions for normalization of evil.
175
But I will leave that for our next episode.
176
And let me say something important.
177
If I have spoken about the grey mass today, especially in relation to our own society, it is not to judge anyone.
178
If anything, the first person I must criticize is myself.
179
Like many people in the postmodern world, I do not engage politically as much as I should.
180
Evil becomes normalized around me too.
181
I experience social indifference too.
182
Arendt's thought is not a weapon, it is a mirror.
183
She reminds us, you are not merely an economic being, you are by nature a political and social being.
184
If you feel an identity crisis, perhaps it is because you have denied the most essential dimension of your existence.
185
Sometimes we say, we are good people, it's just the rulers who are bad.
186
Arendt would say, that is the language of people alienated from their world.
187
When we withdraw from political action, we withdraw from responsibility.
188
In an atomized society, driven by extreme individualism, when we care only for ourselves and our families,
189
we silently decide to have no role in our collective destiny.
190
But for Arendt, we are all responsible.
191
When injustice happens, each of us shares in that responsibility.
192
The one who orders it, the one who executes it, and the one who watches and remains silent until collective thinking
193
and shared responsibility awaken in society nothing will change in the next episode I will continue this discussion
194
we will explore totalitarianism and its deep connection to the gray mass and social indifference.
195
Thank you for being here.
196
If this conversation resonated with you, share your thoughts with me.
197
And until next time, keep thinking.
198
I'll see you in the next video.
ดาวน์โหลดแอป
ทุกอย่างที่ต้องใช้เพื่อพูดได้คล่อง
AI ให้คะแนนการออกเสียงให้คะแนนทุกประโยค
ฝึก IPAเชี่ยวชาญทุกเสียง
คำศัพท์สร้างคลังคำของคุณ
เกมคำศัพท์เล่นไปเรียนไป
FOR YOU
วิดีโอแนะนำ
C1101 ประโยค
PHILOSOPHY - Schopenhauer
Daily ConversationUniversity Students
C15
91 ประโยค
The Powers of Horror Exploring Julia Kristeva’s Theory of Abjection
Daily ConversationUniversity Students
C16
48 ประโยค
On freedom - Alan Macfarlane
Daily ConversationUniversity Students
C11
607 ประโยค
Every Argument For Atheism
Daily ConversationUniversity StudentsWorking Adults
C1291 ประโยค
Why did white men conquer the world?
Daily ConversationUniversity StudentsWorking Adults
C11
143 ประโยค
Start With Dostoevsky
Daily ConversationUniversity Students
C12
62 ประโยค
Why ‘turning the other cheek’ is fundamentally misunderstood | Bishop Robert Barron
Daily ConversationUniversity StudentsWorking Adults
C12
104 ประโยค
Why you want everything and do nothing
Daily ConversationUniversity Students
C13
179 ประโยค
Heidegger’s Forgotten Lectures to Psychiatrists
Daily ConversationUniversity Students
C11
445 ประโยค
Why is there antimatter?
Daily ConversationUniversity Students
C1117 ประโยค
La rebeldía, según Albert Camus
Daily ConversationUniversity Students
C15
71 ประโยค
PLATO ON: The Allegory of the Cave
Daily ConversationUniversity StudentsWorking Adults
คำศัพท์และข้อสังเกตด้านการพูดสำหรับบทเรียนนี้
บทเรียนฝึกพูดนี้ใช้วิดีโอ “Hannah Arendt: The Banality of Evil Explained” เป็นสื่อ คำที่ถูกพูดซ้ำบ่อยที่สุด: Arendt, philosophy, inside, dimension, mass วิดีโอนี้มี 198 ประโยค และ 1789 คำ สำหรับฝึกพูดตาม ช่วงที่มีเสียงพูดยาว 15:13 ผู้พูดพูดด้วยความเร็วสม่ำเสมอ ประมาณ 118 คำต่อนาที เหมาะกับการฝึกพูดตาม มีเพียง 80% ของคำที่อยู่ใน 3,000 คำที่ใช้บ่อยที่สุดในภาษาอังกฤษ คำศัพท์จึงค่อนข้างยาก
คำศัพท์สำคัญในวิดีโอนี้
คำที่ควรเรียนรู้ 15 คำจากวิดีโอ พร้อมคำอ่านและความหมาย:
| คำศัพท์ | คำอ่าน | ความหมาย |
|---|---|---|
| gray คำคุณศัพท์ | /ɡɹeɪ/ | เทา |
| philosopher คำนาม | /fəˈlɑsəfɚ/ | นักปราชญ์, นักปรัชญา |
| ordinary คำคุณศัพท์ | /ˈɔɹdɪnɛɹi/ | สามัญ |
| deny คำกริยา | /dəˈnaɪ/ | ปฏิเสธ |
| consume คำกริยา | /kənˈsum/ | อุปโภค, ใช้ |
| institution คำนาม | /ˌɪn.stɪˈtʃuː.ʃən/ | สถาบัน |
| cave คำนาม | /keɪv/ | ถ้ำ, คูหา |
| silent คำคุณศัพท์ | /ˈsaɪ̯lənt/ | เงียบ, นิ่ง |
| economics คำนาม | /ˌiːkəˈnɒmɪks/ | เศรษฐศาสตร์ |
| dialogue คำนาม | /ˈdaɪəˌlɑɡ/ | การสนทนา, บทพูด |
| abstract คำนาม | /ˈæbˌstɹækt/ | บทคัดย่อ |
| conscience คำนาม | /ˈkɑn.ʃəns/ | สำนึก, มโนธรรม |
| execute คำกริยา | /ˈɛksɪˌkjuːt/ | ประหาร |
| earn คำกริยา | /ɝn/ | หาเงิน |
| mirror คำนาม | /ˈmiɹɚ/ | กระจก, กระจกเงา |
กริยาวลีที่คุณจะได้ยิน
| คำศัพท์ | ความหมาย |
|---|---|
| go back คำกริยา | กลับไป |
ประโยคที่ควรฝึกพูดซ้ำ
ประโยคสั้น ๆ ที่สมบูรณ์จากวิดีโอ ซึ่งนำไปใช้ในบทสนทนาประจำวันได้:
- I'm really glad you're here.
- How do we create meaning?
- We don't just consume what is given.
- If I hadn't done it, someone else would.
- I'll see you in the next video.
ไวยากรณ์ในวิดีโอนี้
โครงสร้างที่ผู้พูดใช้บ่อยที่สุด พร้อมคำพูดจริงจากวิดีโอ:
| โครงสร้าง | ในวิดีโอ |
|---|---|
| Passive voice be + กริยาช่อง 3 — เน้นสิ่งที่เกิดขึ้น ไม่ใช่ผู้กระทำ | aren't worked · are lost · must be tested |
| Present perfect have/has + กริยาช่อง 3 — เหตุการณ์ในอดีตที่ยังเกี่ยวข้องกับปัจจุบัน | have become · has become · have spoken |
| Relative clauses who / which + อนุประโยค — ข้อมูลเพิ่มเติมเกี่ยวกับคนหรือสิ่งของ | man who chose · one who orders |
การออกเสียงที่ควรระวัง
ผู้พูดใช้รูปย่อและรูปลดเสียง 8 ครั้ง เช่น don't, aren't, hadn't ให้พูดแบบสั้นตามที่ได้ยิน
- เสียง “th”: withdraw /wɪðˈdɹɔ/, breathe /bɹiːð/, thirst /θɝst/, thinker /ˈθɪŋ.kɚ/, theorist /ˈθiːəɹəst/
- เสียง “sh” และ “zh”: dimension /daɪˈmɛn.ʃən/, institution /ˌɪn.stɪˈtʃuː.ʃən/, interaction /ˌɪn.təˈɹæk.ʃən/, conscience /ˈkɑn.ʃəns/, shadow /ˈʃædəʊ̯/
- คำยาว — ลงเสียงหนักให้ถูกพยางค์: philosopher /fəˈlɑsəfɚ/, ordinary /ˈɔɹdɪnɛɹi/, institution /ˌɪn.stɪˈtʃuː.ʃən/, interaction /ˌɪn.təˈɹæk.ʃən/, economics /ˌiːkəˈnɒmɪks/
เสียงที่คนไทยมักออกเสียงยาก:
- เสียงท้ายคำ — ออกเสียงให้ครบ ไม่เปลี่ยนเป็นตัวสะกดแบบไทย: collective /kəˈlɛktɪv/, cave /keɪv/, economics /ˌiːkəˈnɒmɪks/, radical /ˈɹædɪkəl/, conscience /ˈkɑn.ʃəns/
- /v/ — ไม่ใช่ /w/ ให้ฟันบนแตะริมฝีปากล่าง: collective /kəˈlɛktɪv/, cave /keɪv/, impressive /ɪmˈpɹɛsɪv/, reveal /ɹɪˈviːl/, arrive /əˈɹaɪv/
- /z/ — เสียงก้อง ไม่ใช่ /s/: desert /ˈdɛz.ɚt/, analyze /ˈæn.əˌlaɪz/, exile /ˈɛɡˌzaɪl/, criticize /ˈkɹɪtɪsaɪz/, individualism /ˌɪn.dɪˈvɪ.dʒu.əˌlɪ.zəm/
วิธีฝึกกับวิดีโอนี้
- ฟังวิดีโอให้จบหนึ่งรอบโดยยังไม่ต้องพูด แล้วจดคำที่ยังไม่รู้จัก
- พูดตามทีละประโยคด้วยความเร็วปกติ ทำซ้ำแต่ละประโยคจนจังหวะของคุณตรงกับผู้พูด
- อัดเสียงตัวเองแล้วเทียบกับต้นฉบับ โดยสังเกตคำอย่าง gray, philosopher, ordinary เป็นพิเศษ
เทคนิค Shadowing คืออะไร?
Shadowing เป็นเทคนิคการเรียนรู้ภาษาที่ได้รับการรับรองทางวิทยาศาสตร์ พัฒนาขึ้นสำหรับการฝึกนักแปลมืออาชีพ วิธีการนี้เรียบง่ายแต่ทรงพลัง: คุณฟังเสียงภาษาอังกฤษจากเจ้าของภาษาและพูดตามทันที — เหมือนเงาที่ตามผู้พูดด้วยช่วงเวลาห่าง 1-2 วินาที การวิจัยแสดงว่าเทคนิคนี้ปรับปรุงความแม่นยำในการออกเสียง ทำนองเสียง จังหวะ การเชื่อมเสียง การฟังเข้าใจ และความคล่องแคล่วในการพูดได้อย่างมีนัยสำคัญ