ฝึกพูดภาษาอังกฤษด้วยเทคนิค Shadowing จากวิดีโอ: Start With Dostoevsky
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143 ประโยค
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It's funny that philosopher Kierkegaard, you don't usually hear a joke that starts like that,
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by the way, he wrote 150 years ago, and he was one of the first people who really wrote about anxiety.
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He was one of the first psychological philosophers.
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And he regarded himself as rather useless, all things considered.
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And he wrote a section in one of his books about all the industrialists that were operating in Europe at that time,
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and trying in every possible way to make life easier and easier and more efficient and productive for everyone,
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which was definitely happening during the Victorian period, and Europe was rapidly transforming into an industrial powerhouse.
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And he said, someone as useless as him, with an orientation towards being a student who liked to sit
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and contemplate ideas and talk in cafes and smoke cigars and drink,
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could never do anything to make anything easier for anyone than everyone was already trying to make it.
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And so he thought that his task would be to make things more difficult for people
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because there would come a time when what people wanted wasn't more ease but more challenge and more difficulty.
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And that's really smart, you know, and it's witty and it's true.
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And one of the things that I've come to understand, I believe, is that, and Dostoevsky knew this too,
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he wrote about this in Notes from Underground.
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It's a great book, very short book, brilliant, absolutely brilliant, compelling, dark read.
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It's the confession of a miserable,
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resentful, murderously genocidal bureaucrat who evaluates his own soul,
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I suppose, and confesses his sins.
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It's also a critique of the idea of utopia oriented towards security.
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And Dostoevsky, who was dealing with the set of ideas that are really tearing us apart culturally right now,
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this idea of a eventual utopia based on something like security and safety.
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Dostoevsky really objected to that back in this, like 1860, a long time ago.
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He said, you know, the thing about people that you don't really understand is that, he said, fundamentally we're ungrateful and we can curse.
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That's what distinguished us from the animals, which I thought was pretty damn comical.
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But he said something very interesting, you know, he said, that if you set up a utopia
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so that all people had to do was eat cakes and busy themselves with the continuation of the species,
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that, yeah, right, Russian humor,
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you know, that after a surfeit of that, after enough of that, which would happen quite quickly,
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people would just go mad just to break things, just so something unexpected and remarkable could happen, and that we're not built for security and safety,
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but for something, well, let's call it adventure, something like adventure.
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That's a good thing to know, you know, because you don't want to suffer unduly.
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That seems reasonable.
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And you might think because of that, that really what you want is happiness.
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But then Solzhenitsyn, for example, he wrote about what happened in the Gulag Archipelago under Stalin and said, you know, if your goal is happiness,
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what are you going to do
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when the jackboots hammer down your door at two in the morning and haul you off to the prison camp?
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Because you're not going to be happy there.
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And so, you know, happiness is a boat that's easily capsized and the waves are always there.
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And so if your philosophy is one of, say, impulsive happiness, same sort of thing Dostoevsky was pointing at, and Kierkegaard,
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then you're not prepared when all hell breaks loose and all hell it will absolutely 100 % break
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through at some point in your life and you're lucky
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if it won't be decades you know it'll certainly be some of it
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and it might be a lot of it
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and for some of you it's gonna be damn near the whole thing
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and so if what floats your boat is happiness you're you're gonna be capsized by the first decent wave
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and so then you might ask yourself you know what do you have instead of happiness that might be even more reliable,
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and I do think that adventure is more reliable than happiness.
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In the Old Testament story of Abraham, founder of the Abrahamic faiths, and obviously, what would you call it,
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a crucial figure in the development of world culture, Abraham is presented as a late bloomer, to say the least.
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He's like 83.
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People lived longer back then, at least so the story goes and he had a very rich father by nomadic standards.
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He could just sit around in the tent all day and, you know, a doting mother and a rich father,
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he could just sit around in the tent all day
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and eat peeled grapes and busy himself with the continuation of the species.
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But, you know, God appears to him and says, get away, get out of your security, get out of your comfort.
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Leave your family, leave your community, leave your nation, go out into the world.
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And it's a very interesting story.
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It's very interesting to contemplate it from both a psychological and a religious perspective.
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Because what God is presented as in that book, which is a crucial book,
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as I said, for world culture,
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is God is presented as the manifestation of the spirit that calls even the too secure and pampered to adventure.
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And then Abraham has a pretty rough time when he goes out and has his adventure.
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It's not all, you know, skittles and roses from then on in.
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Quite the contrary.
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And he runs right away into like a conspiracy of elites to steal his wife.
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He runs into tyranny.
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He runs into starvation.
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He encounters war.
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It's like he goes out in the world and he has the whole tragedy of his life,
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both on the social and political front and individually, you know.
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But the promise of adventure and the implication is that if you have a sufficient adventure,
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then that cannot so much protect you from suffering because perhaps that is impossible, but to justify it.
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And because you kind of know this in your own life.
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When you look at your life, you might look back on travails that you've undertaken
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and they've done end -of -life surveys with people and asked them what they regret.
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And, you know, people don't regret what they did that didn't work.
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They regret what they didn't do that could have worked, you know.
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They regret the chances they didn't take.
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And, you know, even if you do an evaluation of your biography,
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one of the things that you want to be able to say to yourself is something like,
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maybe there's nothing better you can say to yourself than this.
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You can think about this for yourself and see if it's true.
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That was extraordinarily difficult, but it was worth it.
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And you know, it's not like you can have one of those without the other.
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Because you can't imagine that you could have some confidence in what you've managed to accomplish, right?
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The kind of confidence that would instill you with a genuine, a certain genuine sense of self -regard, despite your fundamental inadequacy.
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To have that fundamental sense of self -regard that's grounded in something real,
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it has to be based in a narrative that approximates that was extremely difficult, but it was worth it.
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You have to have both of those.
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And so that's interesting because one of the questions we always ask ourselves, this is the theodicy question, technically, you see the suffering in the world,
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you see the suffering of children, you see maybe your own children or your suffering, and you wonder, well, how can reality be constituted so
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that I can have faith in its essence when there is so much suffering?
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And one answer to that is something like, well, how much suffering do you want?
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And you might think, none.
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It's like, yeah, I don't think so.
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I don't think that's right.
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You want, at least you want something approximating optimized challenge.
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So you could say, at least you want to be pushed to your limit, And maybe you find the most exciting times in your life.
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In fact, you'll pay for this.
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You'll pay to have this experience.
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To be pushed to your limit.
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Not beyond it, or maybe even a bit beyond it, you know?
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And maybe not so far beyond it that you crumble and break and things fall apart.
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But, you know, could you be pushed to your limit optimally if there wasn't the possibility of falling apart and breaking?
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Like, that's an open question.
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How are you ever going to take something seriously if the consequences aren't actually serious?
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You know, and there's something delightful about dancing on the edge.
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That's why Hawaiians believed that surfing was sacred, you know.
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And it's because to surf you have to be on the edge, right?
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And the waves can come and take you out at any moment.
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But without the possibility of the waves rising to take you out, then you can't dance on the edge.
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And maybe that's exactly what you do, want to do, you know.
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And there's good evidence from the neuroscience literature that consciousness itself is something akin to dancing on the edge.
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So technically, when you're conscious, when you're awake, your brain is occupying a position between something.
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It's a position that's something like between chaos and order.
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And if your brain is maximally ordered, well, you're just bored, nothing is changing.
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And if you're chaotic, then it's anxiety and catastrophe.
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But you want to be positioned right between those two, and that's when your consciousness is optimized, you know on.
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When your consciousness is optimized, then you're deeply engaged in life and everything seems alive and meaningful,
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and maybe that's the solution, in some profound sense, to the problem of suffering.
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It's that you optimize your interaction with chaos, rather than being protected all the time from everything that could hurt you.
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You kind of know this too if you have kids, because you don't want to keep your kids in an infantile state,
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because when they're infants, pretty much what you do with them, say they're six months and younger is you just keep them secure
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and safe right you just provide everything
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that you can for them you have to do that
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because well what are they going to do they just lay there fundamentally
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and squawk now and then i mean they're it's not like they're
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ambulatory they can't go out and do things for themselves and
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so it's up to you and your goal is to keep them secure
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and safe but once they start being able to move around then increasingly it's sort of up to them.
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And if you have any sense, as a parent, the psychoanalysts used to say, the good mother necessarily fails.
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And what did they mean by that?
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They meant, well, if you're committed to your infant when you're a mother, for the first six months, it's like, it's all the kid,
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100%, full self -sacrifice devoted towards the infant.
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That's the right attitude.
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But even by nine months, child can crawl around quite a lot.
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They're developing something of an independent will, you start handing them challenges.
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You start handing them responsibility and you keep them on the edge.
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And some of your kids are going to be able to be pushed harder than others.
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And part of the reason you have to develop a relationship with your kids
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and your husband for that matter is so that, you know, you can keep them dancing on the edge, on the proper edge.
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And that's even better than the mere provision of security.
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คำศัพท์และข้อสังเกตด้านการพูดสำหรับบทเรียนนี้
บทเรียนฝึกพูดนี้ใช้วิดีโอ “Start With Dostoevsky” เป็นสื่อ วิดีโอนี้มี 143 ประโยค และ 1970 คำ สำหรับฝึกพูดตาม ช่วงที่มีเสียงพูดยาว 11:55 ผู้พูดพูดด้วยความเร็วเป็นธรรมชาติ ประมาณ 165 คำต่อนาที ใกล้เคียงกับบทสนทนาในชีวิตประจำวัน 87% ของคำอยู่ใน 3,000 คำที่ใช้บ่อยที่สุดในภาษาอังกฤษ คำศัพท์จึงตามได้ง่าย
คำศัพท์สำคัญในวิดีโอนี้
คำที่ควรเรียนรู้ 15 คำจากวิดีโอ พร้อมคำอ่านและความหมาย:
| คำศัพท์ | คำอ่าน | ความหมาย |
|---|---|---|
| suffer คำกริยา | /ˈsʌfɚ/ | ตรำ |
| adventure คำนาม | /ədˈvɛn.t͡ʃə/ | การผจญภัย, การเสี่ยงภัย |
| happiness คำนาม | /ˈhæpinɪs/ | ความสุข |
| regret คำกริยา | /ɹɪˈɡɹɛt/ | เสียใจ, เสียดาย |
| consciousness คำนาม | /ˈkɑnʃəsnəs/ | สติ, ความรู้สึกตัว |
| anxiety คำนาม | /æŋˈzaɪ.əti/ | ความวิตกกังวล |
| genuine คำคุณศัพท์ | /ˈd͡ʒɛn.juˌɪn/ | จริง, แท้ |
| fundamental คำคุณศัพท์ | /ˌfʌn.dəˈmɛn.təl/ | พื้นฐาน, เบื้องต้น |
| reliable คำคุณศัพท์ | /ɹɪˈlaɪəbl̩/ | ไว้ใจได้, เชื่อถือได้ |
| chaos คำนาม | /ˈkeɪˌɑs/ | ความยุ่งเหยิง, ความโกลาหล |
| technically คำกริยาวิเศษณ์ | /ˈtɛk.nɪˌkəl.i/ | วิชาการ |
| tent คำนาม | /tɛnt/ | กระโจม, เต็นท์ |
| infant คำนาม | /ˈɪn.fənt/ | เด็กอ่อน, เด็กน้อย |
| philosopher คำนาม | /fəˈlɑsəfɚ/ | นักปราชญ์, นักปรัชญา |
| necessarily คำกริยาวิเศษณ์ | /ˌnɛs.əˈsɛɹ.ə.li/ | ต้อง |
กริยาวลีที่คุณจะได้ยิน
| คำศัพท์ | ความหมาย |
|---|---|
| go out คำกริยา | ออก, ออกไป |
ประโยคที่ควรฝึกพูดซ้ำ
ประโยคสั้น ๆ ที่สมบูรณ์จากวิดีโอ ซึ่งนำไปใช้ในบทสนทนาประจำวันได้:
- Because you're not going to be happy there.
- It's like, yeah, I don't think so.
- I don't think that's right.
- In fact, you'll pay for this.
- You'll pay to have this experience.
ไวยากรณ์ในวิดีโอนี้
โครงสร้างที่ผู้พูดใช้บ่อยที่สุด พร้อมคำพูดจริงจากวิดีโอ:
| โครงสร้าง | ในวิดีโอ |
|---|---|
| Passive voice be + กริยาช่อง 3 — เน้นสิ่งที่เกิดขึ้น ไม่ใช่ผู้กระทำ | be capsized · is presented · be based |
| Present perfect have/has + กริยาช่อง 3 — เหตุการณ์ในอดีตที่ยังเกี่ยวข้องกับปัจจุบัน | I've come · you've undertaken · they've done |
| Relative clauses who / which + อนุประโยค — ข้อมูลเพิ่มเติมเกี่ยวกับคนหรือสิ่งของ | people who really · student who liked · book, which is |
การออกเสียงที่ควรระวัง
ผู้พูดใช้รูปย่อและรูปลดเสียง 45 ครั้ง เช่น you're, don't, they're ให้พูดแบบสั้นตามที่ได้ยิน
- เสียง “sh” และ “zh”: consciousness /ˈkɑnʃəsnəs/, crucial /ˈkɹuː.ʃəl/, continuation /kənˌtɪnjʊˈeɪʃ(ə)n/, efficient /ɪˈfɪʃənt/, sufficient /səˈfɪʃənt/
- คำยาว — ลงเสียงหนักให้ถูกพยางค์: anxiety /æŋˈzaɪ.əti/, fundamental /ˌfʌn.dəˈmɛn.təl/, psychological /ˌsaɪ.kəˈlɑː.d͡ʒɪ.kl̩/, technically /ˈtɛk.nɪˌkəl.i/, philosopher /fəˈlɑsəfɚ/
เสียงที่คนไทยมักออกเสียงยาก:
- เสียงท้ายคำ — ออกเสียงให้ครบ ไม่เปลี่ยนเป็นตัวสะกดแบบไทย: happiness /ˈhæpinɪs/, consciousness /ˈkɑnʃəsnəs/, fundamental /ˌfʌn.dəˈmɛn.təl/, crucial /ˈkɹuː.ʃəl/, chaos /ˈkeɪˌɑs/
- /v/ — ไม่ใช่ /w/ ให้ฟันบนแตะริมฝีปากล่าง: adventure /ədˈvɛn.t͡ʃə/, narrative /ˈnæɹ.ə.tɪv/, productive /pɹəˈdʌk.tɪv/, evaluation /ɪˌvæljuˈeɪʃn̩/, provision /pɹəˈvɪʒ.ən/
- /z/ — เสียงก้อง ไม่ใช่ /s/: anxiety /æŋˈzaɪ.əti/, ease /iz/, miserable /ˈmɪz(ə)ɹəbəl/, optimize /ˈɑptɪmaɪz/, capsize /ˈkæpsaɪz/
วิธีฝึกกับวิดีโอนี้
- ฟังวิดีโอให้จบหนึ่งรอบโดยยังไม่ต้องพูด แล้วจดคำที่ยังไม่รู้จัก
- เริ่มที่ความเร็ว 0.75× พูดตามทีละประโยค แล้วกลับไปใช้ความเร็วปกติเมื่อเริ่มคล่อง
- อัดเสียงตัวเองแล้วเทียบกับต้นฉบับ โดยสังเกตคำอย่าง suffer, adventure, happiness เป็นพิเศษ
เทคนิค Shadowing คืออะไร?
Shadowing เป็นเทคนิคการเรียนรู้ภาษาที่ได้รับการรับรองทางวิทยาศาสตร์ พัฒนาขึ้นสำหรับการฝึกนักแปลมืออาชีพ วิธีการนี้เรียบง่ายแต่ทรงพลัง: คุณฟังเสียงภาษาอังกฤษจากเจ้าของภาษาและพูดตามทันที — เหมือนเงาที่ตามผู้พูดด้วยช่วงเวลาห่าง 1-2 วินาที การวิจัยแสดงว่าเทคนิคนี้ปรับปรุงความแม่นยำในการออกเสียง ทำนองเสียง จังหวะ การเชื่อมเสียง การฟังเข้าใจ และความคล่องแคล่วในการพูดได้อย่างมีนัยสำคัญ