INSTRUCTIONS TO WORK ON THE VIDEO :

When I was preparing for this talk, I went to search for a couple of quotes that I can share with you. Good news: I found three that I particularly liked, the first by Samuel Johnson, who said, "When making your choice in life, do not forget to live," the second by Aeschylus, who reminded us that "happiness is a choice that requires effort," and the third is one by Groucho Marx who said, "I wouldn't want to choose to belong to any club that would have me as a member."

Now, bad news: I didn't know which one of these quotes to choose and share with you. The sweet anxiety of choice.

In today's times of post-industrial capitalism, choice, together with individual freedom and the idea of self-making, has been elevated to an ideal. Now, together with this, we also have a belief in endless progress. But the underside of this ideology has been an increase of anxiety, feelings of guilt, feelings of being inadequate, feeling that we are failing in our choices. Sadly, this ideology of individual choice has prevented us from thinking about social changes. It appears that this ideology was actually very efficient in pacifying us as political and social thinkers. Instead of making social critiques, we are more and more engaging in self-critique, sometimes to the point of self-destruction.

Now, how come that ideology of choice is still so powerful, even among people who have not many things to choose among? How come that even people who are poor very much still identify with the idea of choice, the kind of rational idea of choice which we embrace?

Now, the ideology of choice is very successful in opening for us a space to think about some imagined future. Let me give you an example. My friend Manya, when she was a student at university in California, was earning money by working for a car dealer. Now, Manya, when she encountered the typical customer, would debate with him about his lifestyle, how much he wants to spend, how many children he has, what does he need the car for? They would usually come to a good conclusion what would be a perfect car. Now, before Manya's customer would go home and think things through, she would say to him, "The car that you are buying now is perfect, but in a few year's time, when your kids will be already out of the house, when you will have a little bit more money, that other car will be ideal. But what you are buying now is great." Now, the majority of Manya's customers who came back the next day bought that other car, the car they did not need, the car that cost far too much money. Now, Manya became so successful in selling cars that soon she moved on to selling airplanes. And knowing so much about the psychology of people prepared her well for her current job, which is that of a psychoanalyst.

Now, why were Manya's customers so irrational? Manya's success was that she was able to open in their heads an image of an idealized future, an image of themselves when they are already more successful, freer, and for them, choosing that other car was as if they are coming closer to this ideal in which it was as if Manya already saw them.

Now, we rarely make really totally rational choices. Choices are influenced by our unconscious, by our community. We're often choosing by guessing, what would other people think about our choice? Also we are choosing by looking at what others are choosing. We're also guessing what is socially acceptable choice. Now, because of this, we actually even after we have already chosen, like bought a car, endlessly read reviews about cars, as if we still want to convince ourselves that we made the right choice.

Now, choices are anxiety-provoking. They are linked to risks, losses. They are highly unpredictable. Now, because of this, people have now more and more problems that they are not choosing anything. Not long ago, I was at a wedding reception, and I met a young, beautiful woman who immediately started telling me about her anxiety over choice. She said to me, "I needed one month to decide which dress to wear." Then she said, "For weeks I was researching which hotel to stay for this one night. And now, I need to choose a sperm donor." I looked at this woman in shock. "Sperm donor? What's the rush?" She said, "I'm turning 40 at the end of this year, and I've been so bad in choosing men in my life."

Now choice, because it's linked to risk, is anxiety-provoking, and it was already the famous Danish philosopher Søren Kierkegaard who pointed out that anxiety is linked to the possibility of possibility. Now, we think today that we can prevent these risks. We have endless market analysis, projections of the future earnings. Even with market, which is about chance, randomness, we think we can predict rationally where it's going.

Now, chance is actually becoming very traumatic. Last year, my friend Bernard Harcourt at the University of Chicago organized an event, a conference on the idea of chance. He and I were together on the panel, and just before delivering our papers — we didn't know each other's papers — we decided to take chance seriously. So we informed our audience that what they will just now hear will be a random paper, a mixture of the two papers which we didn't know what each was writing. Now, we delivered the conference in such a way. Bernard read his first paragraph, I read my first paragraph, Bernard read his second paragraph, I read my second paragraph, in this way towards the end of our papers. Now, you will be surprised that a majority of our audience did not think that what they'd just listened to was a completely random paper. They couldn't believe that speaking from the position of authority like two professors we were, we would take chance seriously. They thought we prepared the papers together and were just joking that it's random.

Now, we live in times with a lot of information, big data, a lot of knowledge about the insides of our bodies. We decoded our genome. We know about our brains more than before. But surprisingly, people are more and more turning a blind eye in front of this knowledge. Ignorance and denial are on the rise. Now, in regard to the current economic crisis, we think that we will just wake up again and everything will be the same as before, and no political or social changes are needed. In regard to ecological crisis, we think nothing needs to be done just now, or others need to act before us. Or even when ecological crisis already happens, like a catastrophe in Fukushima, often we have people living in the same environment with the same amount of information, and half of them will be anxious about radiation and half of them will ignore it.

Now, psychoanalysts know very well that people surprisingly don't have passion for knowledge but passion for ignorance. Now, what does that mean? Let's say when we are facing a life-threatening illness, a lot of people don't want to know that. They'd rather prefer denying the illness, which is why it's not so wise to inform them if they don't ask. Surprisingly, research shows that sometimes people who deny their illness live longer than those who are rationally choosing the best treatment.

Now, this ignorance, however, is not very helpful on the level of the social. When we are ignorant about where we are heading, a lot of social damage can be caused.

Now, on top of facing ignorance, we are also facing today some kind of an obviousness. Now, it was French philosopher Louis Althusser who pointed out that ideology functions in such a way that it creates a veil of obviousness. Before we do any social critique, it is necessary really to lift that veil of obviousness and to think through a little bit differently. If we go back to this ideology of individual, rational choice we often embrace, it's necessary precisely here to lift this obviousness and to think a little bit differently.

Now for me, a question often is why we still embrace this idea of a self-made man on which capitalism relied from its beginning? Why do we think that we are really such masters of our lives that we can rationally make the best ideal choices, that we don't accept losses and risks? And for me, it's very shocking to see sometimes very poor people, for example, not supporting the idea of the rich being taxed more. Quite often here they still identify with a certain kind of a lottery mentality. Okay, maybe they don't think that they will make it in the future, but maybe they think, my son might become the next Bill Gates. And who would want to tax one's son? Or, a question for me is also, why would people who have no health insurance not embrace universal healthcare? Sometimes they don't embrace it, again identifying with the idea of choice, but they have nothing to choose from.

Now, Margaret Thatcher famously said that there is nothing like a society. Society doesn't exist, it is only individuals and their families. Sadly, this ideology still functions very well, which is why people who are poor might feel ashamed for their poverty. We might endlessly feel guilty that we are not making the right choices, and that's why we didn't succeed. We are anxious that we are not good enough. That's why we work very hard, long hours at the workplace and equally long hours on remaking ourselves. Now, when we are anxious over choices, sometimes we easily give our power of choice away. We identify with the guru who tells us what to do, self-help therapist, or we embrace a totalitarian leader who appears to have no doubts about choices, who sort of knows.

Now, often people ask me, "What did you learn by studying choice?" And there is an important message that I did learn. When thinking about choices, I stopped taking choices too seriously, personally. First, I realized a lot of choice I make is not rational. It's linked to my unconscious, my guesses of what others are choosing, or what is a socially embraced choice. I also embrace the idea that we should go beyond thinking about individual choices, that it's very important to rethink social choices, since this ideology of individual choice has pacified us. It really prevented us to think about social change. We spend so much time choosing things for ourselves and barely reflect on communal choices we can make.

Now, we should not forget that choice is always linked to change. We can make individual changes, but we can make social changes. We can choose to have more wolves. We can choose to change our environment to have more bees. We can choose to have different rating agencies. We can choose to control corporations instead of allowing corporations to control us. We have a possibility to make changes.

Now, I started with a quote from Samuel Johnson, who said that when we make choice in life, we shouldn't forget to live. Finally, you can see I did have a choice to choose one of the three quotes with which I wanted to start my lecture. I did have a choice, such as nations, as people, we have choices too to rethink in what kind of society we want to live in the future.

Thank you.

According to the video, are these statements true or false?

1. We should feel guilty about our poor choices
2. The large amount of choice in our society has made us more self-critical
3. Her friend, Manya, managed to persuade people to spend more money than was necessary
4. We are very influenced by others in our choices, without realising it
5. With market analyses we are able to predict future earnings successfully
6. Some professionals are aware that people prefer to not know than to know things
7. We rationally make the best political choices, such as with tax and healthcare

1. F
2. T
3. T
4. T
5. F
6. T
7. F

– how come

The speaker in the video asked the following questions:

• Now, how come that ideology of choice is still so powerful, even among people who have not many things to choose among?

“how come” has a similar function and meaning to “why” in a question, though is usually seen as being more informal. Notice, though, that after we see the typical affirmative sentence, not the inversion of most questions. Look at the following examples:

• Why did he do that? – How come he did that?
• Why are you talking to them? – How come you are talking to them?
• Why can’t they listen? – How come they can’t listen?
• Why hasn’t he finished that homework? – How come he hasn’t finished that homework?

Change the questions in these exercises from Why to How Come, or How Come to Why

1. Why do you support them? How come…. ?
2. Why did you leave so early? How come….?
3. How come she got that job? Why…. ?
4. How come they’ve been there for so long? Why…. ?
5. Why did he come to the party? How come…. ?
6. How come we were spending all the money? Why…. ?

1.  How come you support them?
2. How come you left so early?
3. Why did she get that job?
4. Why have they been there for so long?
5. How come he came to the party?
6. Why were we spending all the money?

.

Traduire les phrases suivantes en anglais, issues du texte, puis retrouver ces phrases dans le texte en anglais:

1. De nos jours, en cette periode de capitalisme post-industriel, Nous élevé en tant qu'idéal le choix ainsi que la liberté individuelle et l'idée de se creer soi-même.

2. Donc, pourquoi l'idée de choix est si puissante, meme parmis ceux qui n'ont pas de grande possibilté de choix.

Essential Grammar in use p 221-222

Unit 107  go in         fall off       run away  etc ( phrasal verb 1)

Completes these sentences. Use out/away/back.

1. 'What happened to the picture on the wall?'  'It fell ....'
2. Please don't go .....! Stay near me.
3. She heard a noise behind her , so she looked ...
4. I'm going .... now to do some shopping . I'll be ... at 5 o'clock.
5. I'm feeling very tired. I'm going to lie  .... on the sofa.
6. When you have read this page, turn .... and read the other side.
7. Jim is from Canada. He lives in London now but he wants go .... to Canada.
8. We haven't got a key to the house,so we can't get ....
9. I was very tired this morning. I couldn't get .....
10. Ann is going on holiday next month. She's going .... on the 5th and coming .... on the 24th.

1. down
2. away/out
3. round/around
4. going out ... be back
5. down
6. over
7. back
8. in
9. up
10. going away ... coming back

Elevate (v.) – to rise, to make higher

Guilt (n.) – the feeling or reality of being responsible for something bad

Inadequate (adj.) – not good enough for something

Embrace (v.) – literally “to hug”, but also to accept something with enthusiasm

Lifestyle (n.) – type of life, relating to consumption and leisure activities

To move on to (phrasal verb) – to do next

Unconscious (n. / adj.) – without realising or noticing

Guess (v.) – to make a decision or estimation without certainty or knowledge

Point out (phrasal verb) – to make reference to a fact

To turn a blind eye (phrase) – to choose to ignore something

Veil (n.) – a thin piece of material to hide something from appearance

Beyond (adv.) – further than

Pacify – (v.) – to make peaceful

Barely (adv.) – almost not at all

Peseshet is a doctor and a teacher. The video describes a typical day of her life.

Now it is you turn. Write a text :

- Present yourself.

- Describe your profession.

- Tell what you did to get this job.

- Describe a typical day of your life : what usually happens when you are at work?

You can book a one to one class with a teacher who will correct your writing exercise.  One to one classes can be online, with a video call, anytime of the day. 

This gives you full flexibility for your timetable.

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