跟讀練習: Détruire son identité - 通過影片學習英語口語
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190 句
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1
The destruction is always the solution.
2
We destroy each day.
3
We photoshopped our imperfections.
4
We retouched the parties that we didn't.
5
We can modify the ones that others wouldn't like.
6
We work our identity, we model her, we distill her.
7
We live only by destruction.
8
And if we were all in the works, sculpted by fear of not being loved?
9
Since our childhood, we have been conditioned to perceive ourselves as fixed individuals.
10
with a own essence which defines us permanently.
11
We ask ourselves: "Who do you want to be when you are big?"
12
Like if identity was a choice to be done once for all.
13
But this concept depends on a fundamental error.
14
We are never a single person through time.
15
Each moment of our lives changes our perception of ourselves.
16
What we thought was true in 10 years ago, is no longer today.
17
Our beliefs evolve, our preferences change, our values are defined.
18
However, we are attached to something of a illusion, a direct line that we tell to give sense to our existence.
19
But this thing exists only in our internal narrative not in reality.
20
This "remise en cause" of the existence of a permanent one had already been formulated by David Hume in the 18th century.
21
When we try to seize our identity in introspection, we find only a flow of perception, sensations, pensées, emotions, without noyaux immuables.
22
He speaks of a "faisal of perception" rather than a "moo" real.
23
He speaks of the idea that our consciousness of being ourselves, is just a mental construction, not a fixed essence.
24
Thank you.
25
Identity is not built in the void.
26
It is constantly shaped by the expectations and the judgments of others.
27
Each interaction allows us to adopt a particular social role.
28
We never behave like the same way with our parents, friends, colleagues or even the other people.
29
We learn from childhood to adapt to being accepted.
30
A child who express an impoverished opinion will always be mocked and corrected.
31
or even ignore it.
32
l 'incipant à remodeler sa pensée pour mieux correspondre aux normes du groupe.
33
This process continues throughout our lives.
34
We don't adopt a density.
35
We negotiate it in permanent with our entourage.
36
Michael Foucault also shows that our identities are also produced by discours and by systems of power more vast.
37
For example, the school, the justice, the medicine.
38
The institutions define norms and categories which influence deeply the way we perceive ourselves.
39
which means that we are not only façonnés by the explicit expectations of our entourage, but also by a whole ensemble of practices and discours that assigns us a role,
40
sometimes our insu.
41
Sartre, he, spoke of the wrong faith, This phenomenon where we play a role to respond to externalities.
42
We know at the bottom that we are not really what we pretend to be, but we still keep this game because it is necessary to survive in society.
43
In the contemporary world, we are dealing with several identities.
44
We have a numérique identity, façonned by social media, where we choose what we show and what we hide.
45
We also have a professional identity, which often asks us to mask our real personality to adopt a position conforme to our obligations.
46
We finally have an intimate identity, reserved to our friends, and even here we play roles.
47
Our identities are not only multiple.
48
They are sometimes contradictory.
49
We can be someone who is confident in appearance but deeply anxiously in private.
50
We can take values that we don't always respect.
51
We are puzzle -like pieces, and not homogeneous entities.
52
Baudrillard, in his theory of simulacres, explains that in a society that is full of representations and images, we are not living more reality, but an accumulation of masks and fiction.
53
Our identities are become roles that we perform rather than truths that we incarnate.
54
In the same vein, Deleuze and Guattari are talking about subjectivity as a assemblage of desires, of flow and representation rather than stable entity and closed.
55
Each social context, each interaction, even every digital platform our way of being We don't form a homogeneous block,
56
but a network of components that combine and that combine forever.
57
There is also another factor that is to save our illusion of identity: our own brain.
58
Our thoughts are not really ours.
59
Studies have shown that our brain takes decisions before we even have a conscious conscience.
60
The impression of having a free arbitre is finally an illusion.
61
Our memory can also be wrong.
62
We reconstruct our memories in terms of our emotions and our needs of the present.
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What we believe are the main elements of our identity, for example our past experiences, are in reality part and often inexact.
64
And finally, our emotions are manipulated.
65
We often define our feelings.
66
I am an optimist, I am an anxious person.
67
But these states of life fluctuate constantly in terms of our hormones, our food, and even our sleep.
68
Especially our sleep.
69
If even our thoughts and memories are not fiables, how can we pretend to be a coherent and fixed individual?
70
If identity is an illusion, Why do we need to believe in the world?
71
and because this illusion is reassuring us.
72
We need a narrative file to give sense to our existence.
73
It's this file itself that allows us to make decisions.
74
to be projected to the future and to have stable relationships.
75
Identity is a social and biological structure, but it doesn't mean that it is void of sense.
76
It is a spark, even if it is in reorientation of a perpetual reorientation.
77
If we think that all this is an illusion, if the identity does not exist.
78
So, does it need to completely rebuild?
79
Faut -il effacer ce que nous croyons être pour ne laisser place qu 'à une forme de neutralité, à un moi sans contour, débarrassé des influences sociales et culturelles ?
80
The deconstruction of oneself is often inevitable step when we take into account of the artificiality of our identity.
81
But where do we go in this process?
82
Can we rebuild ourselves without us to lose entirely?
83
We often have the impression of making sure we have to make sure our personality through our experience but However, what we call construction is and often a series of renouncements.
84
We are not, we are not eliminated.
85
What we are doing is not the fruit of an expansion building, but of a selection, of a continuous selection between what is socially acceptable and what is not.
86
The fact of adapting to survive is often very representative of the human spirit.
87
It's ancré in us.
88
Dès l 'enfance, nous comprenons instinctivement que certaines facettes de nous doivent être gommées pour éviter le rejet.
89
There's always something unconscious that happens when we make an action that might be potentially well viewed by our children.
90
A child, too expressive, will end up with his emotions if he sees that his tears or his exuberance aggisent adults.
91
Same thing for an adult who will hide his opinions
92
or his feelings if he realizes that can be vulnerable to his moqueries.
93
Later, in the professional life, we learn to filter our ways of speaking.
94
our way of thinking to correspond to the implicit attempts of the work.
95
What we see as maturity or professionalism is in fact a suite of adjustments, of suppressions.
96
We run what we have to conform to the existing structures.
97
We are trying to do it a little bit.
98
We become calibrated, polished, ...debarrasser des éléments jugés déviants.
99
Mais dans tout ce processus, nous perdons parfois ce qui faisait notre singularité.
100
Social adaptation has a cost.
101
Each silence, each compromise, contributes to our own more neutral more interchangeable.
102
We are away from what we could be to conform to what we should be.
103
The fact of having a proper identity to each individual is actually a modern invention.
104
In traditional societies, the notion of an individual distinct was secondary compared to the belonging of a group.
105
We didn't become ourselves, we took a predetermined role in the family, the clan.
106
The identity was a prolongation of the traditions and the collective functions.
107
It is only with the events of modernity and liberalism that the quest of the "Moi" realness emerged as a existential necessity.
108
And this passage of an identity collective to an individual has had an effect on the side.
109
On the one hand, he freed us from the brokenness of tradition The other, he plunged us into an ongoing permanent anguish.
110
We are no longer defined by a rigid frame, but we are now charged to create ourselves.
111
in a world where the gaps are moving and where the objection to authenticity is omnipresent.
112
If we are entirely responsible for our identity, then each choice and each result becomes a existential question.
113
And this quest is a real labyrinth, a source of anxiety where we feel lost, incapable of defining us in a stable way.
114
The prise of conscience of artificiality of our identity can lead to a phase of deconstruction.
115
When we understand that everything we are are formed by external forces, the family, the culture, the biology, the social norms, and he becomes a tentative of wanting to erase everything,
116
to get rid of his influence to reach a pure soul.
117
...debarrassé de toute contamination. But that...
118
It is a danger.
119
If we push the reconstruction too far, we risk to find ourselves in the void.
120
Who are we once we have rebuilt all our illusions?
121
A being without repères, without structures, floating in an identity.
122
Or, an illusory identity is necessary to work in the world.
123
We need to be an anchor, a continuity, a minimum of coherence to act.
124
interagir, ou même exister.
125
The question is not "Doing -t -on se deconstruct", but rather "Jusqu 'o aller dans cette déconstruction ?" Déconstruire certains conditions can be liberating.
126
To be aware of the mechanisms that lead us, allows us to reappropriate a part of our existence.
127
But to rebuild without rebuilding, it's risk of no longer being nothing.
128
It's not to make a table rase, but rather to choose consciously what we want to keep.
129
what we want to abandon, what we want to reinvent.
130
It's precisely what the philosopher Jacques Derrida says about "déconstruction".
131
It is not to be looking for a so -called "fair" hidden behind all our identifiers, but to show that all discourse on the "so" is on the structures that may be re -re -re -question.
132
The deconstruction is therefore not a simple démantèlement destructeur, it is a constant work of putting in light of internal contradictions.
133
Autrement dit, il n 'existe pas de "fond ultime" de l 'identité à découvrir, mais plutôt un espace d 'ouverture pour se réinventer en permanence.
134
Mais peut -on exister sans modèle ?
135
Even in the norm, we always end up with structure around new models.
136
An individual who reject the traditional social conventions will end up with other groups who share their vision of the world.
137
We have a fundamental need of belonging.
138
All this is anc in us, as I've already said.
139
And even in the deconstruction, we seek unconsciously new forms of structure.
140
Finally, can we accept to be beings in transformation, without looking at afficher our "Moi" in a rigid space, or losing our infinite destruction?
141
you "La destruction est -elle la seule fois ?" "Est -ce qu 'on doit tout effacer jusqu 'à disparaître, renoncer totalement à toute identité de définition,
142
to reach a form of ultimate freedom.
143
If we are nothing stable, if our "I" is only an encherchewing of an ephemeral perception, How can we fully exist?
144
Does it embrace this absence of identity as a liberation?
145
or rather fight it in trying to define ourselves When we realize that our identity is an accumulation of roles and influences,
146
the temptation is to want to build up on new basis
147
to avoid the old version of us to create a version of us -mêmes that would be authentic.
148
We often talk about reinventing.
149
like if we could go from zero.
150
choose a new personality, to write a new chapter, ignoring everything that precedes us.
151
But it's a leurre.
152
We can't really rebuild ourselves in Ex Nihilo.
153
because even in the act of reinvention, we are constrained by our past experiences.
154
by the traces of our history.
155
to destroy an identity to build another It just makes the problem move.
156
We remain prisoners of the need to define ourselves to exist under a recognizable form, to have a conductor drive that gives us a coherence.
157
And even society can't stop completely.
158
It requires us to label, clear categories, Even the one who seeks to erase everything ends up seeing a new identity.
159
that of the individual in search of renewal, At least to live in complete autarcie, we must always be composed of structures that precedes and surpasses.
160
So if the reconstruction is an illusion, Can it move further and leave everything?
161
Until it's not to be able to find itself at all?
162
Bye.
163
The oriental philosophy, including the Buddhism, offer a radical alternative to this occidental definition of "so".
164
Instead of fighting for an identity, she teaches the principle of "non -soi".
165
From this vision, what we call "me" is just a flux of thought.
166
of experience in perpetual mutation.
167
and that reminds the theory of Hume that I mentioned earlier.
168
The attachment to identity is viewed as a source of suffering.
169
because it keeps us in an illusion of permanence which goes against the reality of the world.
170
Everything changes, everything is in constant evolution.
171
and to fix our being in a fixed definition, it's to fight against the nature of things.
172
But this approach is not always easy.
173
We have grown in a culture that values individuality, identity, Accepting that we are nothing stable can be deeply unstable.
174
How to interact with the world if we don't know who we are?
175
But the fact of accepting the impermanence of our identity It doesn't mean that we need to sink into the nihilism. or passivity.
176
It's not a negation of existence.
177
It's a more subtle and more lucid of it.
178
without being attached to an identity.
179
and in accepting that we are in constant transformation, we win in freedom.
180
We are no longer prison of our past, of our choices, of our expectations that we have fixed by ourselves.
181
We can't advance without an angst to lose our identity, because we know that we never really had one.
182
Grâce à tout ça, on peut voir aussi les autres sous un nouvel angle.
183
Si nous cessons de nous accrocher à notre propre identité, nous pouvons cesser d 'enfermer les autres dans des définitions fixes.
184
We become more tolerant against contradictions, and more open to the human complexity, and more inclined to accept that each is an being in constant invention.
185
This allows us to say
186
that the destruction of identity opens the way to an existence more spontaneous
187
and less entrainable by the rigid attacks that we impose ourselves.
188
The biggest illusion is not only to find out who I am, but to believe that there is a "me" who question the question.
189
Thank you you you Thank you.
190
you
FOR YOU
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本課的詞彙與口語要點
這節 C1 級別的口語課以影片“Détruire son identité”為素材。 影片中反覆出現的詞有：identity, ourselves, illusion。 這段影片共有 190 個句子、2580 個單詞可供跟讀。 講話部分時長為 15:11。 說話人語速自然，每分鐘約 170 個詞，接近日常對話。 只有 74% 的單詞屬於英語最常用的 3,000 詞，詞彙難度較高。
影片中的重點詞彙
影片中最難的 15 個單詞，附發音和釋義：
| 單詞 | 發音 | 釋義 |
|---|---|---|
| illusion 名詞 | /ɪˈl(j)uːʒ(ə)n/ | 幻想, 幻覺 /幻覺 |
| rebuild 動詞 | /ɹiːˈbɪld/ | 重建, 再建 |
| deconstruction 名詞 | /diːkənˈstɹʌkʃən/ | 解構 /解構 |
| rigid 形容詞 | /ˈɹɪd͡ʒ.ɪd/ | 硬性, 僵硬 |
| discourse 名詞 | /ˈdɪs.kɔːɹs/ | 話語 /話語 |
| norm 名詞 | /nɔːm/ | 常態 /常態, 規範 /規範 |
| expectation 名詞 | /ˌɛk.spɛkˈteɪ.ʃən/ | 等待 |
| contradiction 名詞 | /ˌkɑːntɹəˈdɪkʃən/ | 反對, 反駁 |
| existential 形容詞 | /ˌɛɡzɪˈstɛnʃl̩/ | 存在性, 有關存在的 /有關存在的 |
| homogeneous 形容詞 | /ˌhoʊ.moʊˈd͡ʒi.ni.əs/ | 同質 /同質 |
| permanence 名詞 | /ˈpɜɹmənəns/ | 永久性, 永恆性 /永恆性 |
| conform 動詞 | /kənˈfɔɹm/ | 遵從 |
| accumulation 名詞 | /əˌkjuːm.jəˈleɪ.ʃən/ | 積累, 累計 |
| erase 動詞 | /ɪˈɹeɪs/ | 拭除, 抹去 |
| perceive 動詞 | /pɚˈsiv/ | 察覺 /察覺, 感知 |
影片中出現的短語動詞
| 單詞 | 釋義 |
|---|---|
| end up 動詞 | 到達 |
| find out 動詞 | 找出, 查明 |
值得反覆跟讀的句子
影片中簡短而完整的句子，可以直接用在日常對話裡：
- We retouched the parties that we didn't.
- We can modify the ones that others wouldn't like.
- We don't adopt a density.
- We can take values that we don't always respect.
- Can we rebuild ourselves without us to lose entirely?
影片中的語法
說話人最常用的結構，並附上影片中的原話：
| 結構 | 影片中的用法 |
|---|---|
| 被動語態 be + 過去分詞 — 強調發生了什麼，而不是誰做的 | being loved · have been conditioned · be done |
| 現在完成時 have/has + 過去分詞 — 過去發生但與現在仍有關聯的事 | have been conditioned · have shown · has had |
| 定語從句 who / which + 從句 — 補充說明人或事物 | someone who is · one who seeks |
需要注意的發音
說話人用了 13 次縮略和弱讀形式，例如 don't, can't, didn't。請按聽到的簡短形式來說。
- “th” 音: thud /ˈθʌd/, authentic /ɔˈθɛn.tɪk/
- “sh” 和 “zh” 音: illusion /ɪˈl(j)uːʒ(ə)n/, deconstruction /diːkənˈstɹʌkʃən/, expectation /ˌɛk.spɛkˈteɪ.ʃən/, artificiality /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/, contradiction /ˌkɑːntɹəˈdɪkʃən/
- 長單詞——注意重音位置: deconstruction /diːkənˈstɹʌkʃən/, expectation /ˌɛk.spɛkˈteɪ.ʃən/, artificiality /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/, contradiction /ˌkɑːntɹəˈdɪkʃən/, homogeneous /ˌhoʊ.moʊˈd͡ʒi.ni.əs/
中文母語者容易讀錯的音：
- /v/ — 不要讀成 /w/，上齒輕觸下唇: void /vɔɪd/, perceive /pɚˈsiv/, invention /ɪnˈvɛnʃən/, vein /veɪn/, evolve /ɪˈvɑlv/
- 詞尾子音 — 要讀清楚，後面不要加母音: nous /nuːs/, rebuild /ɹiːˈbɪld/, thud /ˈθʌd/, tout /taʊt/, rigid /ˈɹɪd͡ʒ.ɪd/
- /r/ 和 /l/ 的區別: rebuild /ɹiːˈbɪld/, artificiality /ˌɑː(ɹ).tɪˌfɪʃ.iˈæl.ɪ.ti/, liberation /ˌlɪbəˈɹeɪʃən/
如何用這段影片練習
- 先完整聽一遍影片，不要開口，記下不認識的單詞。
- 先用 0.75 倍速逐句跟讀，熟練之後再回到正常速度。
- 錄下自己的聲音並與原聲對比，特別注意 illusion, rebuild, deconstruction 這類單詞。
什麼是跟讀法？
跟讀法 (Shadowing) 是一種有科學依據的語言學習技巧，最初開發用於專業口譯員的培訓，並由多語言者Alexander Arguelles博士普及。這個方法簡單而強大：您在聽英語母語原聲的同時立即大聲重複——就像是一個延遲1-2秒緊跟說話者的影子。與被動聽力或語法練習不同，跟讀法強迫您的大腦和口腔肌肉同時處理並模模擬實的講話模式。研究表明它能顯著提高發音準確性，語調，節奏，連讀，聽力理解和口語流利度——使其成為雅思口語備考和真實英語交流最有效的方法之一。