영어 모의고사 (자동 편성)

Imagine a man locked inside a room who does not understand a single word of Chinese, yet who ①possesses a giant rulebook written entirely in English. Slips of paper covered with Chinese characters ②are passed in through a slot, and by following the rulebook's instructions step by step, he produces replies that appear fluent to anyone outside. From the perspective of a native speaker reading the responses, the room seems ③understanding Chinese perfectly. Yet the man inside understands nothing at all; he is merely manipulating shapes according to formal rules, without ④grasping their meaning. This scenario was designed to challenge the assumption that a computer running a sophisticated program truly understands language simply because it produces convincing output, ⑤passing every external test of intelligence.

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. Most of this process unfolds ①gradually and is barely noticed by the people experiencing it. Resocialization, by contrast, refers to a ②deliberate and often abrupt process in which an individual is stripped of a previous identity and trained to adopt a new set of norms, typically within what sociologist Erving Goffman called a total institution. These institutions frequently begin the process with what Goffman termed a mortification of self, ③preserving personal possessions and erasing markers of prior status so that recruits can be rebuilt according to institutional expectations. While resocialization can help individuals ④adapt to demanding new roles, critics note that total institutions can also produce lasting psychological strain by ⑤severing the very social ties that once anchored a person's sense of self.

Emissions trading, a market-based mechanism for curbing greenhouse gases, allows governments to set an overall limit on carbon output while letting firms trade permits within that limit. Under this system, known as cap-and-trade, companies that cut emissions more ①cheaply than required can sell surplus allowances to firms facing higher reduction costs. Proponents argue that this flexibility lets society reach a given environmental target at the ②lowest overall cost, since abatement shifts toward whoever can achieve it most economically. Critics, however, contend that trading schemes frequently allocate too many permits, a flaw that has historically ③depressed carbon prices and blunted incentives to invest in cleaner technology. For example, early phases of several regional markets granted allowances so generously that permit prices ④collapsed, leaving polluters with little pressure to change their practices. Consequently, many economists now advocate combining trading with a price floor, a minimum permit price that keeps the market from collapsing during weak demand, thereby ⑤undermining the cost-effectiveness for which trading is valued.

Imagine a teleportation device that scans every atom in your body, transmits that information to a distant station, and reconstructs an exact physical duplicate there, while destroying the original body in the process. From the traveler's point of view, stepping into the machine and stepping out on the other side would feel utterly ①seamless, complete with continuous memories and a sense of having simply walked through a door. Philosophers, however, are troubled by a version of the same device that malfunctions: instead of destroying the original, it leaves the original body intact while still creating a perfect duplicate elsewhere. Now two people exist, each with ②identical memories and an equally strong claim to being the original traveler, and there is ③a clear and principled way to say that one of them is the real continuation of the person who entered the machine. This malfunction reveals that memory and psychological continuity alone cannot fully ④settle what personal identity actually requires, a puzzle that remains ⑤unresolved to this day.

The ancient puzzle known as the ship of Theseus asks a deceptively simple 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 small to erase the ship's identity. The puzzle grows far sharper, 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 genuine 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 _______________.

Imagine two travelers preparing for the same trip: one refuses to fly after watching news coverage of a recent plane crash, while the other books a flight without hesitation. Statistically, air travel remains far safer than driving the same distance by car, yet vivid, emotionally charged images tend to dominate human judgment more powerfully than dry statistics ever could. This tendency, in which people estimate how likely an event is based on _______________, quietly shapes countless everyday decisions. News broadcasts that repeatedly feature rare disasters can leave viewers convinced that such events are common, even though official records clearly show the opposite. Advertisers and politicians alike exploit this pattern, knowing that a single striking anecdote often persuades audiences more effectively than pages of careful statistics ever manage to.

The sunk cost fallacy also complicates decisions in personal relationships and long-term commitments. (A) A person who has invested years in a career path that no longer brings satisfaction may nonetheless continue along that path, reluctant to treat those years as time that cannot be reclaimed regardless of future choices. (B) This reluctance often stems less from genuine hope for improvement than from an unwillingness to admit that the time and effort already invested failed to produce the desired outcome. (C) Recognizing this pattern requires distinguishing between a decision genuinely worth continuing and one being sustained merely to justify past commitment, a distinction that is often uncomfortable to draw honestly.

When a resource is shared among many users, none of whom bears the full cost of its depletion, each individual is tempted to extract as much value as possible before others do the same. (A) This dynamic, famously labeled the tragedy of the commons, describes how shared pastures and fisheries can be degraded even when every participant privately understands the danger of overuse. (B) A single herder who adds one more animal to a communal pasture gains the entire benefit of that addition, whereas the resulting damage to the grass is shared among other herders who depend on the land. Because self-interest offers no incentive to restrain consumption unilaterally, the resource tends to be exhausted long before any user intends such an outcome. (C) For decades, economists assumed that only two remedies existed: strict regulation or the conversion of shared resources into private property. Elinor Ostrom challenged this assumption, however, by documenting communities that had sustainably managed fisheries and forests for generations through locally devised rules and mutual monitoring rather than external control.

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. (C) 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. (A) 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. (B) This counterintuitive finding demonstrates that satisfaction depends less on objective circumstances than on the group against which those circumstances are measured.

When anthropologists first began systematically studying societies far removed from their own, many unconsciously judged unfamiliar customs against the standards of their home culture, a tendency now known as ethnocentrism. (A) Anthropologist Franz Boas argued that no culture possesses an inherently superior set of values, and that apparent oddities, once examined closely, typically serve coherent functions within their own social systems. (C) Cultural relativism emerged as a corrective principle, holding that a society's practices should be understood within their own cultural context rather than measured against an outside standard presumed to be universal. (B) Critics caution, however, that taken to an extreme, the principle risks excusing practices that cause genuine harm.