ฝึกพูดภาษาอังกฤษด้วยเทคนิค Shadowing จากวิดีโอ: Heidegger’s Forgotten Lectures to Psychiatrists
กำลังสร้างบทเรียน...
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Once, during the Second World War, the Swiss psychiatrist Madden Boss came across Heidegger's being and time.
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Under time, Boss was serving as a military doctor and, by his own account, had a lot of free time.
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So, mostly just to avoid dying of boredom, he decided to start reading Heidegger.
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The experience was painful.
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Boss later said that he understood almost nothing.
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But at the same time, he couldn't shake the feeling that behind this strange and extremely difficult language,
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there was some completely new way of talking about the human being.
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So he couldn't simply put the book aside either.
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He kept returning to Heidegger and gradually become more and more drawn into his thoughts.
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After the war, Bosz began to learn more about Heidegger himself.
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By that point, Heidegger had become an extremely controversial figure because of his involvement with National Socialism,
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and many of Bosse's colleagues strongly advised him to stay away from the philosopher.
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Nevertheless, in 1947, Bosse decided to write him a letter.
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He didn't really expect to get a reply, but Heidegger answered.
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That was the beginning of a correspondence that would continue for many years.
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Eventually, they began meeting in person, and over time, the two became close friends.
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Boss recalled that Heidegger once explained why his first letter had caught his attention.
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For a long time, Heidegger had hoped to meet a doctor who could genuinely understand his thought
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and bring it into the field of medicine.
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He hoped that one day his ideas might actually prove useful.
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Eventually, this friendship led to a rather unusual project.
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In 1959, Boss invited Heidegger to give a series of seminars for doctors, psychiatrists and medical students.
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The first meeting took place at the psychiatric clinic of the University of Zurich.
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But the setting there turned out not to be very suitable, so the later meetings were moved to Bosse's home in Zollikon, a small town near Zurich.
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The seminars continued there for almost 10 years, from 1959 to 1969.
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Whenever Heidegger came, Bosse would gather around 50 to 70 people at his home.
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According to Bosse, the first meetings were difficult.
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The audience had been professionally trained to think in scientific terms, and Heidegger was asking them something like, what does it mean to be?
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Posse recalled it at times it felt like someone from another planet trying to communicate with people on Earth.
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The earliest meetings weren't documented.
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Posse only began writing the seminars down later, so a large part of the material we have today comes from the 1960s.
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Heidegger himself later went through these records, making corrections and clarifications.
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They were eventually published under the title Zolicon Seminus.
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Besides the Philosophical Seminus themselves, the book also includes personal conversations between Heidegger and Boss and fragments of their correspondence over the years.
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This book became the main source for this video.
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But what could a philosopher possibly teach psychiatrists?
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In the Seminus, Heidegger himself says
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that his goal is not to turn psychiatrists into philosophers
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but to teach them to notice something that is fundamental to human existence
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but usually remains hidden just because it seems too obvious and too familiar.
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He wants to teach them a different way of thinking
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and right at the beginning he asks them to set aside that scientific way of looking at things.
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Heidegger thinks psychiatry runs the risk of applying to human beings a way of thinking that was originally developed for studying objects,
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looking for causes, properties and regularities.
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Once this model is applied to the human being, the person gradually becomes just another object among other objects.
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But Heidegger thinks that human beings don't exist in the same way things do.
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And because of
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that, the way we approach them can't simply reproduce the model
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of the natural sciences as Heidegger says in one of the
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seminars of course the human being can be seen as part
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of nature in the scientific manner yet the question still remains whether something human will result something
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which relates to the human being as a human being Heidegger insists
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that the way human beings exist requires a different kind of investigation but what does that actually mean?
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If you can't simply study a human being in the same way you study other objects, Then how are you supposed to study one at all?
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To answer that, you first have to ask what is distinctive about human existence in the first place.
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And in this seminus Heidegger turns to embodiment, space and time to show what the difference consists in.
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He speaks about embodiment.
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When Heidegger talks about the body, he points out that German has two words that can both mean body.
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Kerpa and Leib.
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Kerpa is the body understood as a physical thing, something with mass, volume, organs, something that follows certain laws and can be studied scientifically.
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But German also has another word for the body, Leib.
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Leib is the living body or lived body.
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In ordinary life, this is how you actually experience your own body.
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You don't normally experience your hand or your leg as an object with particular length
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and mass your body is already involved in the world you pick up a cup open a door turn around
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when someone calls your name most of the time your body
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is simply there involved in everything you do in phenomenology this distinction between kerpa
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and lieb is sometimes described as the difference between the body you have and the body you are
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Heidegger wants the psychiatrists to learn to see the human being not only as an organism, but also through lived embodiment.
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And this point is actually not just about the body.
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In this seminus, Heidegger is genuinely trying to bring this lived dimension back into the discussion of the human being.
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He also speaks about space and time.
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In a natural scientific description, space is treated as something homogeneous and measurable.
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You can locate things, measure distances, give coordinates.
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But human beings don't experience space that way.
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We don't simply exist at a measurable distance from things.
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We experience things as near or far, familiar or strange, as something we can move toward or move away from.
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Physical proximity doesn't always mean closeness in the human sense.
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someone can literally be sitting next to another person
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and have almost no relation to them at all
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while someone thousands of kilometers away may at
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that very moment be far closer
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because they are the one toward whom your thoughts attention
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or expectation are directed heidegger says
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that a human being can in a certain sense be there
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while remaining physically here because humans spatiality cannot be reduced to the physical location of the body.
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It is also determined by what a person is directed toward and by what matters to them at that moment.
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The same applies to time.
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For a human being, time is not simply a sequence of homogeneous, measurable nows, following one another.
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Because every temporal expression already belongs to a concrete context.
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Now means now while I am speaking to you.
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Tomorrow means tomorrow when you arrive.
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Every expression of time belongs to a concrete context.
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It refers to what is happening, what it is connected to.
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The time of human existence is therefore always already lived and meaningfully structured.
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Heidegger is trying to show that there is a more primordial human relation to time
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that is already there before any measurement begins.
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We wait, remember, hurry, have time, run out of time.
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And in all of these cases, time is already bound up with the possibilities of our existence.
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So the time we actually live has a structure of its own, rooted in the very way human beings exist in the world,
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while clock time is only one possible way of dealing with time.
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Another important topic for Heidegger in these lectures is distinction between causality and motivation.
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In the natural sciences, causality means that one event follows from another in a regular and predictable way.
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The sun shines on a stone, the stone becomes warm.
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And this connection can be observed, repeated and described as a law.
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But can a human action really be understood in the same way?
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If someone closes a window because it is noisy outside, the noise is not the cause of that action in the same sense that sunlight causes a stone to become warm,
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because the noise first has to be heard as disturbing, silence has to matter to the person, and peace has to be something they want.
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Heidegger calls what moves a person in this way a motive.
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He describes a motive as something that concerns me, something that calls for response, while a cause works whether or not they think it affects,
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understand what is happening the stone doesn't need to know
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that the sun is shining on it in order to become warm
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but the motive leaves room for freedom it doesn't physically push you
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or force you to act it addresses you heidegger compares this to hearing a voice
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and answering it heidegger sometimes writes in a very poetic way
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okay now we see why heidegger is critical of the scientific approach to the human being
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because he thinks he cannot fully capture the lived world
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but this raises another question why should we care about the lived world maybe it is simply something subjective
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that we can safely leave aside let me try to explain
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take a drinking glass in your hand where does this glass
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actually exists does it simply exist out there independently of us
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or is everything we see just some kind of representations inside consciousness For Heidegger,
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the glass obviously exists independently of whether I am looking at it or not.
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But as a glass, as something you can drink from, put on a table, hand to another person, it appears only within an interconnected whole.
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The glass refers to the table, to drinking and to the situation in which it is being used
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and it is within this whole network of references that a glass can appear as a glass
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just as a sound can be heard as disturbing to encounter
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any particular thing i must already be open to much more
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than the isolated object in front of me i am always
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already open to a whole field of relations a totality of references
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and in this sense this is why the whole is more primordial because in order to study something scientifically,
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we first have to single it out from that field and detach it from its ordinary involvements.
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Measurement, scientific investigations are themselves grounded in a prior way of encountering and understanding the world.
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The lived world cannot be something secondary, because before anything can be isolated and studied as an object, it has to appear within a lived world.
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And that is what Heidegger was talking in this seminus.
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Basically, the Zolikon seminus are just being and time retold in a more accessible form.
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Everything I've been talking about here is built out of the same basic ideas.
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Being in the world, openness, temporality.
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Heidegger explains all of this in being and time too, but in a much more abstract and difficult way.
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In the Zolikon seminars he at least tries to make himself a little clearer.
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By the end of the 19th century and in the first half of the 20th,
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many psychiatrists and psychologists started to feel that it was wrong to build psychiatry on the model of the natural sciences,
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and that this model was missing something specifically human.
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Mad at Boss was one of the people who felt this way.
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And this is why Heidegger fascinated him so much.
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Bos saw that Heidegger was talking about human beings in a radically different way,
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shifting the focus toward the person's lived world itself and toward the way that person exists within it.
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For Bos this seemed like a much better foundation for understanding human existence.
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This Heideggerian approach also changes the relationship between therapist and patient.
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I'm not an expert in design analysis, but in very general terms,
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the therapist shouldn't begin with the assumption that they already know what is happening to the patient.
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They shouldn't immediately attach labels like this is complex, this is defense mechanism.
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They should try to understand how the world itself has changed for this particular person.
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What has happened to their experience of their own body?
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How do they experience time?
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How do they experience their own future?
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Which possibilities still seem open to them and which ones seem to have disappeared?
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In a sense, Dasein analysis is an attempt to rethink what kind of being the patient is
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and what kind of understanding psychiatry should be aiming for.
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By the way, Boss wasn't the first to try to bring Heidegger's philosophy into clinical practice.
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Back in the 1930s, another Swiss psychiatrist Ludwig Binswanger had begun developing his own version of design analysis,
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inspired by being and time.
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But Binswanger reworked Heidegger's ideas quite freely, and Heidegger himself was fairly critical of his interpretation.
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With Bosch, the situation was different, because his design analysis developed through direct long -term contact with Heidegger himself.
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Heidegger was actually present throughout this process process and could literally explain what he meant.
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Today design analysis still exists, but it remains a fairly niche approach.
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The question behind the whole project, though, hasn't disappeared, and if anything, it has become even more interesting now that we have AI.
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AI can already hold a conversation, follow context and give coherent responses, which makes the old boundary between humans and machines much less obvious.
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At one point, we could at least comfort ourselves with the thought
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that we were uniquely capable of selecting all the traffic lights in a picture, but unfortunately AI can do that now too.
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And this brings us back to the same question.
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What exactly is distinctive about a human being?
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Heidegger would say that the difference lies in the very way human beings exist.
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We have a world, an interconnected field of meanings, possibilities, fears, expectations, past and future,
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within which things can matter to us at all and can appear as close or distant, familiar or alien, desirable or threatening?
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Can a machine have a world like that?
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A lived world in this specifically Heideggerian sense?
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That is already the next turn of the question, and answering it is a task for those who come after Heidegger, which means, unfortunately, us.
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Anyway, thanks for watching, see you next time, bye!
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คำศัพท์และข้อสังเกตด้านการพูดสำหรับบทเรียนนี้
วิดีโอนี้มี 179 ประโยค และ 2430 คำ สำหรับฝึกพูดตาม ช่วงที่มีเสียงพูดยาว 16:20 ผู้พูดพูดด้วยความเร็วสม่ำเสมอ ประมาณ 149 คำต่อนาที เหมาะกับการฝึกพูดตาม 83% ของคำอยู่ใน 3,000 คำที่ใช้บ่อยที่สุดในภาษาอังกฤษ ส่วนที่เหลือควรดูไว้ก่อนเริ่มฝึก
คำศัพท์สำคัญในวิดีโอนี้
คำที่พบไม่บ่อย 15 คำจากวิดีโอ พร้อมคำอ่านและความหมาย:
- psychiatrist /ˌsaɪˈkaɪ.ə.tɹɪst/ (คำนาม) — จิตแพทย์. A medical doctor specializing in psychiatry.
- seminar /ˈsɛmɪnɑɹ/ (คำนาม) — สัมมนา. A class held for advanced studies in which students meet regularly to discuss original research, under the guidance of a professor.
- relation /ɹɪˈleɪʃ(ə)n/ (คำนาม) — ความสัมพันธ์. The manner in which two things may be associated.
- motive /ˈmoʊtɪv/ (คำนาม) — แรงจูงใจ. An incentive to act in a particular way; a reason or emotion that makes one want to do something; anything that prompts a choice of action.
- philosopher /fəˈlɑsəfɚ/ (คำนาม) — นักปราชญ์, นักปรัชญา. A lover of wisdom.
- psychiatry /saɪˈkaɪ.əˌtɹi/ (คำนาม) — จิตเวชศาสตร์. The branch of medicine that focuses on mental and behavioral health by subjectively diagnosing, treating, or preventing mental disorders (mental illnesses) and…
- ordinary /ˈɔɹdɪnɛɹi/ (คำคุณศัพท์) — สามัญ. Having regular jurisdiction; now only used in certain phrases.
- shine /ʃaɪn/ (คำกริยา) — ส่อง, ฉาย. To emit or reflect light so as to glow.
- disappear /dɪsəˈpɪɹ/ (คำกริยา) — หาย, สูญ. To vanish.
- disturb /dɪˈstɜːb/ (คำกริยา) — รบกวน. to confuse a quiet, constant state or a calm, continuous flow, in particular: thoughts, actions or liquids.
- topic /ˈtɑpɪk/ (คำนาม) — หัวข้อ, กระทู้. A subject; a theme; a category or general area of interest.
- silence /ˈsaɪ̯ləns/ (คำนาม) — ความเงียบ. The absence of any sound.
- compare /kəmˈpɛɚ/ (คำกริยา) — เปรียบเทียบ. To assess the similarities and differences between two or more things [“to compare X with Y”]. Having made the comparison of X with Y, one might have found it…
- select /sɪˈlɛkt/ (คำกริยา) — คัดเลือก. To choose one or more elements of a set, especially a set of options.
- label /ˈleɪ.bəl/ (คำนาม) — ฉลาก. A small ticket or sign giving information about something to which it is attached or intended to be attached.
กริยาวลีที่คุณจะได้ยิน
- look for (คำกริยา) — มองหา, หา. To seek.
- pick up (คำกริยา) — ยก, หยิบ. To lift; to grasp and raise.
- put on /ˌpʊt ˈɒn/ (คำกริยา) — ใส่, สวมใส่. To don (clothing, equipment, or the like).
การออกเสียงที่ควรระวัง
ผู้พูดใช้รูปย่อและรูปลดเสียง 19 ครั้ง เช่น don't, doesn't, can't ให้พูดแบบสั้นตามที่ได้ยิน
- เสียง “th”: therapist /ˈθɛɹəpɪst/, nevertheless /ˌnɛvɚðəˈlɛs/, gather /ˈɡæðɚ/, threaten /ˈθɹɛt.n̩/, rethink /ɹiːˈθɪŋk/
- เสียง “sh” และ “zh”: relation /ɹɪˈleɪʃ(ə)n/, shine /ʃaɪn/, distinction /dɪˈstɪŋkʃən/, measurement /ˈmɛʒ.ə.mənt/, expectation /ˌɛk.spɛkˈteɪ.ʃən/
- คำยาว — ลงเสียงหนักให้ถูกพยางค์: psychiatrist /ˌsaɪˈkaɪ.ə.tɹɪst/, philosopher /fəˈlɑsəfɚ/, psychiatry /saɪˈkaɪ.əˌtɹi/, ordinary /ˈɔɹdɪnɛɹi/, genuinely /ˈd͡ʒɛn.ju.ɪn.li/
วิธีฝึกกับวิดีโอนี้
- ฟังวิดีโอให้จบหนึ่งรอบโดยยังไม่ต้องพูด แล้วจดคำที่ยังไม่รู้จัก
- พูดตามทีละประโยคด้วยความเร็วปกติ ทำซ้ำแต่ละประโยคจนจังหวะของคุณตรงกับผู้พูด
- อัดเสียงตัวเองแล้วเทียบกับต้นฉบับ โดยสังเกตคำอย่าง psychiatrist, seminar, relation เป็นพิเศษ
ไวยากรณ์ในวิดีโอนี้
โครงสร้างที่ผู้พูดใช้บ่อยที่สุด พร้อมคำพูดจริงจากวิดีโอ:
| โครงสร้าง | ในวิดีโอ |
|---|---|
| Passive voice be + กริยาช่อง 3 — เน้นสิ่งที่เกิดขึ้น ไม่ใช่ผู้กระทำ | were moved · weren't documented · is applied |
| Present perfect have/has + กริยาช่อง 3 — เหตุการณ์ในอดีตที่ยังเกี่ยวข้องกับปัจจุบัน | has changed · has happened · hasn't disappeared |
| Relative clauses who / which + อนุประโยค — ข้อมูลเพิ่มเติมเกี่ยวกับคนหรือสิ่งของ | people who felt · responses, which makes · those who come |
เทคนิค Shadowing คืออะไร?
Shadowing เป็นเทคนิคการเรียนรู้ภาษาที่ได้รับการรับรองทางวิทยาศาสตร์ พัฒนาขึ้นสำหรับการฝึกนักแปลมืออาชีพ วิธีการนี้เรียบง่ายแต่ทรงพลัง: คุณฟังเสียงภาษาอังกฤษจากเจ้าของภาษาและพูดตามทันที — เหมือนเงาที่ตามผู้พูดด้วยช่วงเวลาห่าง 1-2 วินาที การวิจัยแสดงว่าเทคนิคนี้ปรับปรุงความแม่นยำในการออกเสียง ทำนองเสียง จังหวะ การเชื่อมเสียง การฟังเข้าใจ และความคล่องแคล่วในการพูดได้อย่างมีนัยสำคัญ