영어 모의고사 (자동 편성)

Prospect theory proposes that the subjective value of money is not a straight line but a curved function, ①differing sharply from the assumptions of classical economic models. In the domain of gains, the function bends downward as amounts ②increase, so the psychological difference between earning zero and one hundred dollars feels far greater than between earning one thousand and eleven hundred. A parallel pattern appears among losses, where the curve ③bend in the opposite direction, yet sensitivity still fades as the amount grows larger. This tendency, ④known as diminishing sensitivity, explains why a shopper barely notices a ten dollar increase on a two thousand dollar purchase. Researchers illustrate this curvature with graphs ⑤shaped like an S turned sideways, sloping gently near the center and flattening toward both extremes.

Identical information can provoke strikingly different reactions depending on how it ①is worded, a phenomenon economists call the framing effect. Patients told that a surgical procedure carries a ninety percent survival rate tend to consent to it far more readily than patients ②told that the same procedure carries a ten percent mortality rate, even though the two descriptions convey exactly the same statistical reality. This discrepancy arises because language does more than transmit facts; it also supplies an emotional lens through which those facts ③interpreting. Positive framing, which emphasizes what will be preserved or gained, tends to encourage risk-averse choices, whereas negative framing, which emphasizes what might be lost, often ④pushes people toward riskier alternatives in an attempt to avoid the loss altogether. Recognizing how deeply framing shapes judgment is therefore essential, not because the underlying facts change, but because the very same facts, ⑤dressed in different language, can lead reasonable people toward entirely opposite conclusions.

Philosopher Robert Nozick asked his readers ①to 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. Neuroscientists would simply stimulate the brain to generate a lifetime of perfectly satisfying experiences, and the person floating in the tank would have no memory of ever ②choose to enter it. If pleasure and the avoidance of pain were truly all that mattered, as classical hedonism claims, then everyone ③should rush to connect themselves permanently to such a machine. Yet when people actually consider the offer, most hesitate, and many refuse outright. Nozick took this reluctance as evidence ④that human beings care about more than the quality of their internal sensations. People also want to actually be a certain kind of person, and to ⑤maintain genuine contact with a reality beyond their own mind.

Social unrest does not always emerge from the poorest conditions; it frequently erupts when circumstances ①are improving but not quickly enough to satisfy rising expectations. This paradox lies at the heart of relative deprivation theory, which ②holds that discontent arises less from objective hardship than from a perceived gap between what people expect and what they actually receive. Political scientist Ted Gurr illustrated the pattern with what is often called the J-curve: revolutions tend to follow a period of sustained improvement that is then followed by a sudden reversal, ③left citizens who had grown accustomed to progress feeling suddenly cheated of gains they had come to regard as their due. Because the theory centers on perception rather than raw statistics, it helps explain why relatively prosperous societies can experience intense protest while societies ④mired in long-standing poverty sometimes remain comparatively quiet, ⑤having adjusted their expectations to match a bleak and unchanging reality.

Political philosophers have long debated how much authority, if any, a government may ①legitimate 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 ②arise gradually through a series of voluntary exchanges, without anyone's rights ever 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. Critics on the other side argue that a state limited to bare protection cannot ④address deeper inequalities that arise naturally in any free market. Nozick's thought experiment therefore sits at the center of an unresolved argument about where legitimate political authority actually ⑤begins.

John Rawls proposed an unusual thought experiment to determine what principles of justice a society ought to adopt. Imagine a group of rational people gathered to design the basic rules of their future society, but placed behind what he called a veil of ignorance, a condition under which ①none of them knows their own race, gender, wealth, talents, or social position in advance. Since no one can predict whether they will be born into privilege or poverty, each person has a strong incentive to choose rules that ②protect the worst-off members of society, rather than rules that merely favor whichever group they happen to belong to. Rawls argued that rational people placed in this position would not gamble on inequality; instead, they would favor arrangements that guarantee basic liberties for everyone and permit unequal outcomes only when those outcomes actually ③benefit the least advantaged. Justice, on this view, is what ④impartial reasoning produces once self-interest is ⑤maximized.

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 private companies develop the technology to mine asteroids for rare metals and water, a legal question has become urgent: who owns the resources of outer space? Existing international treaties state that no nation may claim sovereignty over celestial bodies, but they say remarkably little about whether a private company may extract and sell what it finds there. Some governments have already passed domestic laws granting their own companies rights to material mined in space, a move that other nations view as _______________.

Consider a large heap containing ten thousand grains of sand. Nearly everyone agrees that removing a single grain from such a heap leaves another heap behind; surely one grain could never make the difference between a heap and a non-heap. Yet if this principle is applied repeatedly, grain by grain, the heap eventually shrinks to a single lonely grain, or even to no grains at all, and logic alone seems to force us to accept that this final result still counts as a heap. Something has clearly gone wrong along the way, since no reasonable person would call one grain of sand a heap, but pinpointing exactly which single removal transformed a heap into a non-heap seems impossible. The puzzle exposes a deep discomfort with vague terms like "heap," "tall," or "bald," concepts that seem to admit no sharp boundary yet are used confidently in everyday language. Some philosophers conclude that _______________.

He termed the resulting gap cultural lag, describing the friction that appears when institutions have not yet caught up with new technological realities. Sociologist William Ogburn observed that when a society undergoes technological change, its material culture, meaning tools and inventions, tends to advance faster than its nonmaterial culture, meaning norms, laws, and values. ( ① ) The rise of the automobile, for instance, transformed daily mobility long before traffic laws, insurance systems, and urban planning fully adapted to the risks it introduced. ( ② ) A contemporary example can be found in genetic testing, which now allows individuals to learn detailed information about inherited disease risk well before most legal systems have settled questions about its use. ( ③ ) Cultural lag theory reminds us that technological progress is not automatically matched by social progress. ( ④ ) The resulting gap can produce confusion or exploitation until laws and customs eventually adjust to new material conditions. ( ⑤ )