ฝึกพูดภาษาอังกฤษด้วยเทคนิค Shadowing จากวิดีโอ: PHILOSOPHY - Schopenhauer
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Arthur Schopenhauer was a German 19th century philosopher who deserves to be remembered today for the insights contained in his great work,
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The World as Will and Representation.
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Schopenhauer was the first serious
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Western philosopher to get interested in Buddhism,
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and his thought can best be read as a Western reinterpretation and response to the enlightened pessimism found in Buddhist thought.
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In my 17th year, he wrote in an autobiographical text, I was gripped by the misery of life,
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as the Buddha had been in his youth when he saw sickness, old age, pain and death everywhere.
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The truth was that this world could not have been the work of an all -loving being,
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but rather that of a devil who'd brought creatures into existence in order to delight in their sufferings.
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And like the Buddha, it was Schopenhauer's goal to dissect and then come up with a solution to this suffering.
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It's simply the fault of universities
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that Schopenhauer has always been taught in such a dry academic way that it has stopped him from being widely known, read and followed.
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And yet in truth, this is a man who, no less than the Buddha, deserves disciples, schools, artworks and monasteries to put his ideas into practice.
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It's not too late.
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Schopenhauer's philosophy starts by giving a name to a primary force within us which he says is more powerful than anything else,
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our reason, logic or moral sense, and which Schopenhauer terms the will to life, in German the Wille zum Leben.
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The will to life is a constant force which makes us thrust ourselves forward, cling to existence and look always to our own advantage.
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It's blind, dumb and very insistent.
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What the will to life makes us focus on most of all is sex.
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From adolescence onwards, this will thrums within us, turns our heads constantly to erotic scenarios and makes us do very weird things,
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the most weird of which is fall in love all the time.
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Schopenhauer was very respectful of love, as one might be towards a hurricane or a tiger.
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He deeply resented the disruption caused to intelligent people by infatuations or what we'd call crushes,
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but he refused to conceive of these as either disproportionate or accidental.
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In his eyes, love is connected to the most important underlying project of the will to life, and hence of all of our lives Having children.
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Why all this noise and fuss about love, he asked.
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Why all the urgency, uproar, anguish and exertion?
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Because the ultimate aim of all love affairs is actually more important than all other aims in anyone's life
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and therefore it's quite worthy of the profound seriousness with which everyone pursues it.
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The romantic dominates life because, Schopenhauer wrote, what is decided by it is nothing less than the composition of the next generation,
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the existence and special constitution of the human race in times to come.
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Of course, we rarely think of future children when we're asking someone out on a date.
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But in Schopenhauer's view, this is simply
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because the intellect remains much excluded from the real resolutions and secret decisions of its own will.
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Why should such deception be necessary?
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Because for Schopenhauer, we would never reliably to reproduce unless we had first, quite literally, lost our minds.
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This was a man deeply opposed to the boredom, routine, expense and sheer sacrifice of having children.
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Furthermore, Schopenhauer argued that most of the time, if our intellect were properly in charge of choosing who we could fall in love with,
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we would pick very different people to the ones we actually end up with.
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But we're ultimately driven to fall in love, not with anyone we'll just get on with well,
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but with people whom the will to life recognizes as ideal
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partners for the project of producing what Schopenhauer bluntly called balanced children.
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All of us are a little bit unbalanced ourselves, he thought.
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We're a bit too masculine or too feminine, too tall or too short, too rational or too impulsive.
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If such imbalances were allowed to persist or were aggravated in the next generation, the human race would within a short time sink into oddity.
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The will to life must therefore push us towards people who can, on account of their compensating imbalances, cancel out our own issues.
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A large nose combined with a button nose promise a perfect nose.
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He argued that short people often fall in love with tall people and more feminine men with more assertive and masculine women.
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Unfortunately, this theory of balancing attraction led Schopenhauer to a very bleak conclusion namely,
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that a person who is highly suitable for producing a balanced child with is almost never,
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though we can't realise it at the time because we've been blindfolded by the will to life, very suitable for us.
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We should not be surprised, he wrote, by marriages between people who would never have been friends.
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Love casts itself on people who, apart from sex, would be hateful, contemptible and even abhorrent to us.
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The will to life's ability to further its own ends, rather than our happiness, may, Schopenhauer implied, be sensed with particular clarity in that rather scary,
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lonely moment just after orgasm.
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He wrote, Directly after copulation, the devil's laughter is heard.
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Watching the human spectacle, Schopenhauer felt deeply sorry for us.
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We're all just like animals, except because of our greater self -awareness, far more unhappy than animals.
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There are some poignant passages where Schopenhauer discusses the lives of different animals, but he dwells especially on the mole, a stunted monstrosity, his words,
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that dwells in damp, narrow corridors, rarely sees the light of day, and whose offspring look like gelatinous worms,
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but which still does everything in its power to survive and perpetuate itself.
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We're just like moles and just as pitiful.
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We are driven frantically to push ourselves forward, we want to get good jobs to impress prospective partners, we wonder endlessly about finding the one
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and are eventually briefly seduced by someone just long enough to produce a child
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and then have to spend the next 40 years in misery with them to atone for our errors.
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Schopenhauer was always beautifully and comically gloomy about human nature.
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There is only one inborn error, he wrote, and that's the notion that we exist in order to be happy.
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So long as we persist in this inborn error, the world will seem to us full of contradictions.
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For at every step, in great things and small,
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we are bound to experience that the world and life are certainly not arranged for the purpose of being happy.
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That's why the faces of almost all elderly people are deeply edged with disappointment.
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Schopenhauer offers two solutions to deal with the problems of existence.
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The first solution is intended for rather rare individuals that he called sages.
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Sages are able by heroic efforts to rise above the demands of the will to life.
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They see the natural drives within themselves towards selfishness, sex and vanity and override them.
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They overcome their desires, live alone, often away from big cities, never marry and can quell their appetites for fame and status.
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In Buddhism Schopenhauer points out this person is known as a monk
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but he recognizes that only a tiny number of us in any generation will ever go in for such a life.
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The second and more easily available
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and realistic therapy is to spend as long as we can with art
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and philosophy whose task is to hold up a mirror to the frenzy efforts
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and unhappy turmoil created in all of us by the will to life.
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We may not be able to quell the will to life very often, but in the evenings at the theatre
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or on a walk with a book of poetry we can step back from the day to day
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and look at life without illusion.
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The art Schopenhauer loved best is the opposite of sentimental, Greek tragedies, the aphorisms of La Rochefoucauld and the political theory of Machiavelli.
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Such works speak frankly about egoism, suffering, selfishness and the horrors of married life and extend a tragic, dignified, melancholy sympathy to the human race.
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It's fitting that Schopenhauer's own work fitted his description of what philosophy and art should do for us.
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It too is deeply consoling in its morbid, bitter pessimism.
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For example, he tells us, to marry means to do everything possible to become an object of disgust to each other.
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Every life history is the history of suffering.
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Life has no intrinsic worth, but is kept in motion merely by desire and illusion.
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After spending a lot of time trying yet failing to be famous and trying yet failing to have good relationships,
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towards the end of his life Schopenhauer did eventually find an audience who adored his writings.
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He lived quietly in an apartment in Frankfurt with his dog, a white poodle whom he called Atman after the world soul of the Buddhists,
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but whom the neighboring children less respectfully referred to as Mrs. Schopenhauer.
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Shortly before his death a sculptor made a famous bust of him.
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He died in 1860 at the age of 72 having achieved calm and serenity.
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He is a sage for our own times,
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someone whose bust should be no less widespread and no less revered than that of the Buddha he so loved.
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Thank you.
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คำศัพท์และข้อสังเกตด้านการพูดสำหรับบทเรียนนี้
บทเรียนฝึกพูดนี้ใช้วิดีโอ “PHILOSOPHY - Schopenhauer” เป็นสื่อ วิดีโอนี้มี 101 ประโยค และ 1571 คำ สำหรับฝึกพูดตาม ช่วงที่มีเสียงพูดยาว 9:21 ผู้พูดพูดด้วยความเร็วเป็นธรรมชาติ ประมาณ 168 คำต่อนาที ใกล้เคียงกับบทสนทนาในชีวิตประจำวัน มีเพียง 80% ของคำที่อยู่ใน 3,000 คำที่ใช้บ่อยที่สุดในภาษาอังกฤษ คำศัพท์จึงค่อนข้างยาก
คำศัพท์สำคัญในวิดีโอนี้
คำที่ควรเรียนรู้ 15 คำจากวิดีโอ พร้อมคำอ่านและความหมาย:
| คำศัพท์ | คำอ่าน | ความหมาย |
|---|---|---|
| argue คำกริยา | /ˈɑɹ.ɡju/ | เถียง, ถก |
| marry คำกริยา | /ˈmæɹi/ | แต่งงาน, สมรส |
| philosopher คำนาม | /fəˈlɑsəfɚ/ | นักปราชญ์, นักปรัชญา |
| dwell คำกริยา | /dwɛl/ | อาศัยอยู่, อยู่ |
| persist คำกริยา | /pɚˈsɪst/ | ยืนหยัด |
| mirror คำนาม | /ˈmiɹɚ/ | กระจก, กระจกเงา |
| awareness คำนาม | /əˈwɛɹ.nəs/ | ความตระหนัก |
| happiness คำนาม | /ˈhæpinɪs/ | ความสุข |
| poetry คำนาม | /ˈpoʊ.ə.tɹi/ | กวีนิพนธ์ |
| narrow คำคุณศัพท์ | /ˈnæɹəʊ/ | แคบ |
| scary คำคุณศัพท์ | /ˈskɛə.ɹi/ | น่ากลัว |
| fame คำนาม | /feɪm/ | ชื่อเสียง, ศักดิ์ศรี |
| devil คำนาม | /ˈdɛvəl/ | ซาตาน, ปีศาจ |
| tiger คำนาม | /ˈtaɪɡə/ | เสือ, เสือโคร่ง |
| intelligent คำคุณศัพท์ | /ɪnˈtɛlɪd͡ʒənt/ | ฉลาด |
ไวยากรณ์ในวิดีโอนี้
โครงสร้างที่ผู้พูดใช้บ่อยที่สุด พร้อมคำพูดจริงจากวิดีโอ:
| โครงสร้าง | ในวิดีโอ |
|---|---|
| Passive voice be + กริยาช่อง 3 — เน้นสิ่งที่เกิดขึ้น ไม่ใช่ผู้กระทำ | be remembered · be read · was gripped |
| Relative clauses who / which + อนุประโยค — ข้อมูลเพิ่มเติมเกี่ยวกับคนหรือสิ่งของ | force which makes · people who can · person who is |
| Present perfect have/has + กริยาช่อง 3 — เหตุการณ์ในอดีตที่ยังเกี่ยวข้องกับปัจจุบัน | has always been taught · we've been blindfolded |
การออกเสียงที่ควรระวัง
ผู้พูดใช้รูปย่อและรูปลดเสียง 10 ครั้ง เช่น we're, can't, we'd ให้พูดแบบสั้นตามที่ได้ยิน
- เสียง “th”: worthy /ˈwɝ.ði/, furthermore /ˈfɜː(ɹ).ðə(ɹ)ˌmɔː(ɹ)/, sympathy /ˈsɪm.pəθ.i/, thrust /θɹʌst/, thrum /θɹʌm/
- เสียง “sh” และ “zh”: illusion /ɪˈl(j)uːʒ(ə)n/, shortly /ˈʃɔɹtli/, conclusion /kənˈkluːʒən/, composition /ˌkɑm.pəˈzɪʃ.ən/, crush /kɹʌʃ/
- คำยาว — ลงเสียงหนักให้ถูกพยางค์: philosopher /fəˈlɑsəfɚ/, composition /ˌkɑm.pəˈzɪʃ.ən/, intelligent /ɪnˈtɛlɪd͡ʒənt/, disappointment /ˌdɪsəˈpɔɪntmənt/, beautifully /ˈbju.tɪ.fə.li/
เสียงที่คนไทยมักออกเสียงยาก:
- เสียงท้ายคำ — ออกเสียงให้ครบ ไม่เปลี่ยนเป็นตัวสะกดแบบไทย: sage /seɪd͡ʒ/, dwell /dwɛl/, moral /ˈmoɹəl/, awareness /əˈwɛɹ.nəs/, happiness /ˈhæpinɪs/
- /v/ — ไม่ใช่ /w/ ให้ฟันบนแตะริมฝีปากล่าง: devil /ˈdɛvəl/, overcome /ˌəʊ.vəˈkʌm/, prospective /pɹəˈspɛktɪv/, vanity /ˈvænəti/, aggravate /ˈæɡ.ɹə.veɪ̯t/
- /z/ — เสียงก้อง ไม่ใช่ /s/: misery /ˈmɪz(ə)ɹi/, composition /ˌkɑm.pəˈzɪʃ.ən/, orgasm /ˈoɹ.ɡæ.zəm/, pessimism /ˈpɛsɪmɪzəm/, aphorism /ˈæfəˌɹɪzəm/
วิธีฝึกกับวิดีโอนี้
- ฟังวิดีโอให้จบหนึ่งรอบโดยยังไม่ต้องพูด แล้วจดคำที่ยังไม่รู้จัก
- เริ่มที่ความเร็ว 0.75× พูดตามทีละประโยค แล้วกลับไปใช้ความเร็วปกติเมื่อเริ่มคล่อง
- อัดเสียงตัวเองแล้วเทียบกับต้นฉบับ โดยสังเกตคำอย่าง argue, marry, philosopher เป็นพิเศษ
เทคนิค Shadowing คืออะไร?
Shadowing เป็นเทคนิคการเรียนรู้ภาษาที่ได้รับการรับรองทางวิทยาศาสตร์ พัฒนาขึ้นสำหรับการฝึกนักแปลมืออาชีพ วิธีการนี้เรียบง่ายแต่ทรงพลัง: คุณฟังเสียงภาษาอังกฤษจากเจ้าของภาษาและพูดตามทันที — เหมือนเงาที่ตามผู้พูดด้วยช่วงเวลาห่าง 1-2 วินาที การวิจัยแสดงว่าเทคนิคนี้ปรับปรุงความแม่นยำในการออกเสียง ทำนองเสียง จังหวะ การเชื่อมเสียง การฟังเข้าใจ และความคล่องแคล่วในการพูดได้อย่างมีนัยสำคัญ