영어 모의고사 (자동 편성)

Philosophers sometimes ask their students to imagine a creature physically ①identically to an ordinary human being in every measurable respect, one that walks, talks, laughs, and even cries out in apparent pain when injured, yet that has no inner conscious experience whatsoever. This imagined being, commonly called a philosophical zombie, ②behaves exactly as a conscious person would, since every neuron fires in precisely the same pattern, but there is supposedly nothing it is like to be that creature from the inside. Defenders of the argument claim that because such a zombie is at least ③conceivable without any logical contradiction, consciousness itself cannot be fully explained by physical processes alone. Critics respond that mere conceivability ④proves very little about what is genuinely possible in the real world, and that our intuition about zombies may simply ⑤reflect the limits of imagination rather than a real gap in nature.

Political philosophers have long ①debated how much authority, if any, a government may legitimately claim over free individuals. Robert Nozick imagined a hypothetical starting point in which people live without any state at all, each relying on private arrangements to protect their own person and property. He argued that a minimal state, limited strictly to enforcing contracts and protecting citizens from violence, theft, and fraud, could arise gradually through a series of voluntary exchanges, with everyone's rights ②repeatedly being violated along the way. Critics on one side, the anarchists, insist that even this minimal government inevitably ③violates the rights of those who never consented to join it, since a truly voluntary arrangement would allow individuals to ④opt out entirely. Critics on the other side argue that a state limited to bare protection cannot address deeper inequalities that arise naturally in any free market. Nozick's thought experiment therefore sits at the center of an ⑤unresolved argument about where legitimate political authority actually begins.

The ancient puzzle known as the ship of Theseus asks a deceptively ①simple question. If every plank of a wooden ship is replaced one by one over many years, is the vessel that eventually results still the same ship it once was? Most people's first instinct is to answer yes, since each individual replacement seems too ②small to erase the ship's identity. The puzzle grows far ③duller, however, once a second twist is introduced. Suppose a careful collector gathered every discarded plank and reassembled them into a second vessel, built exactly as the original once stood. Two ships would then exist side by side, each with an equal claim to being the ④genuine one, and no obvious way to decide between them. Philosophers return to this old story again and again, not because they care about timber, but because it forces us to ask whether identity depends on continuous material, continuous form, or some deeper thread that neither one can fully ⑤explain.

Traditional industrial systems have relied on a linear model of production, in which raw materials are extracted, transformed into goods, and eventually discarded as waste. This approach treats natural resources as if unlimited and disposal as if costless. A circular economy proposes an alternative framework in which _______________, thereby reducing the extraction of virgin resources. Central to this model is the notion that waste, rather than being an inevitable byproduct, can be redesigned as a resource for another process, much as fallen leaves nourish the trees that shed them. For example, manufacturers design products so that components can be disassembled and reused in new items once their original function ends. Some companies also lease equipment instead of selling it outright, retaining responsibility for refurbishment. Because such practices lessen dependence on finite raw materials, they reduce the environmental damage caused by mining. Consequently, the circular economy is increasingly regarded as a viable economic strategy that conserves resources for future generations.

When sociologist Émile Durkheim studied suicide rates across different societies, he noticed something puzzling: rates rose not only during economic depression but also during sudden prosperity. He concluded that both crises share a common feature, the collapse of shared norms that once told individuals what to expect and how to behave. Decades later, Robert Merton extended the concept to explain deviance within stable societies, proposing that anomie also arises when a culture insists that everyone pursue identical goals, such as wealth, while denying many people the legitimate means to achieve them. Faced with this gap between aspiration and opportunity, _______________. Anomie theory therefore suggests that crime is less a product of individual failure than of structural imbalance within society itself.

French sociologist Pierre Bourdieu introduced the concept of habitus to describe the deeply ingrained dispositions, tastes, and ways of perceiving the world that individuals absorb through years of socialization within a particular social class. Habitus operates below conscious awareness, so that a person's habitus feels entirely natural even though it was produced by specific social conditions. Bourdieu argued that habitus allows privilege to reproduce itself across generations without any explicit coercion, since children raised in advantaged households absorb the tastes and manners that institutions such as elite schools implicitly reward, while children from other backgrounds may find the same institutions subtly unfamiliar. Because habitus feels like personal identity rather than social conditioning, individuals rarely recognize how thoroughly their preferences have been shaped by class position, which helps explain why _______________.

As efforts to curb greenhouse gas emissions intensify, industries unable to eliminate carbon dioxide from their processes have turned to a technology known as carbon capture and storage. (A) Proponents argue that carbon capture and storage functions as a bridge technology, allowing heavy industries to keep operating while more sustainable alternatives are developed. For instance, cement and steel production, both of which release carbon dioxide as an unavoidable byproduct of chemical reactions, are considered prime candidates for this approach. (B) However, critics contend that the technology remains prohibitively expensive and that building pipelines requires investments few companies make voluntarily. Despite such concerns, many governments continue funding pilot projects, convinced that this technology will play an indispensable role in reaching emission targets. (C) This technology involves separating carbon dioxide from the exhaust of power plants before it is released into the atmosphere, then transporting the captured gas for underground injection. Once injected into porous rock formations, the gas is trapped beneath layers of impermeable rock that prevent it from escaping into the air.

Philosopher Robert Nozick devised a thought experiment to test a simple hedonist assumption: that pleasure and the avoidance of pain are all that ultimately matter to human beings. (A) If the hedonist assumption were correct, then everyone should rush to connect themselves permanently to such a machine, since it could deliver a lifetime of perfectly satisfying experiences. (B) Yet when people actually consider the offer, most hesitate and many refuse outright, a reluctance Nozick took as evidence that human beings care about more than the quality of their internal sensations. (C) He asked readers to imagine a machine capable of producing any experience they desired, from writing a great novel to falling in love, all indistinguishable from reality once they were plugged in.

Socialization is the lifelong process through which individuals absorb the norms, values, and roles that allow them to function within a society, beginning in the family and continuing through schools, peer groups, and workplaces. (B) These institutions frequently begin the process with what Goffman termed a mortification of self, removing personal possessions and erasing markers of prior status. (A) Resocialization, by contrast, refers to a deliberate and often abrupt process in which an individual is stripped of a previous identity, typically within what sociologist Erving Goffman called a total institution. (C) While resocialization can help individuals adapt to demanding new roles, critics note that total institutions can also produce lasting psychological strain.

A struggling artist may judge success not against neighbors but against celebrated painters in art history, a comparison that can inspire ambition or, just as easily, breed persistent dissatisfaction. Individuals rarely evaluate their own lives in isolation; instead, they measure their achievements, possessions, and status against a reference group, a set of people they use as a standard for comparison. ( ① ) This group need not be one to which a person actually belongs. ( ② ) Sociologists distinguish between normative reference groups, which shape a person's values and behavior, and comparative reference groups, which merely provide a benchmark for self-assessment. ( ③ ) Robert Merton showed that soldiers who compared their promotion chances to peers within their own slow-moving unit often felt more satisfied than soldiers in units with faster promotion rates. ( ④ ) This counterintuitive finding demonstrates that satisfaction depends less on objective circumstances than on the group against which those circumstances are measured. ( ⑤ )