영어 모의고사 (자동 편성)

When sociologist Émile Durkheim studied suicide rates across different societies, he noticed something ①puzzling: 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 ②to behave. Durkheim called this state of normlessness anomie, arguing that rapid social change can strip away the moral guidelines ③what regulate human desire, leaving individuals disoriented even when material conditions improve. Decades later, Robert Merton extended the concept to explain deviance within stable societies, ④proposing that anomie also arises when a culture insists that everyone pursue identical goals. Faced with this gap between aspiration and opportunity, some individuals conform, but others turn to innovation, ritual, retreat, ⑤or rebellion.

It would be alarming ① to believe that anything sufficiently large or obvious appearing within our field of vision will automatically capture our attention, yet decades of research into inattentional blindness suggest otherwise. When people are absorbed in a demanding task, such as counting how many times a ball is passed between players, they frequently fail to notice an unexpected and conspicuous ② event unfolding in plain sight, even something as unlikely as a person in a costume walking through the scene. This failure does not stem from a defect ③ in the eyes, which register the stimulus perfectly well, but from the fact that conscious perception depends heavily on where attention has been directed. Policymakers ought to take this finding more seriously than they currently do, because it implies that simply placing a warning sign within someone's visual range offers no guarantee ④ that it will be consciously registered. Designing safer environments, therefore, requires accounting for the limits of attention itself, not merely assuming that visibility alone ensures ⑤ awareness.

When people look back on a multi-day journey, they ①rarely recall every hour with equal clarity; instead, memory tends to compress the entire experience into just a few representative moments. Psychologists have found that two points carry ②disproportionate weight in this process: the single moment when emotion, whether joy or discomfort, reached its highest intensity, and whatever happened right before the experience concluded. Consider two hikers who complete an identical five-day trek. The first finishes with a ③grueling, rain-soaked final climb, while the second enjoys a calm, scenic descent on the last afternoon despite having endured an equally difficult ascent earlier in the trip. Even though both hikers faced comparable hardship overall, the second is far ④less likely to remember the journey fondly, simply because the trip ended pleasantly. This pattern reveals that overall satisfaction is not calculated as an average of every experienced moment; rather, it is shaped disproportionately by whichever moments felt most ⑤intense and by however the experience happened to end.

German sociologist Ferdinand Tönnies distinguished between two fundamentally different forms of social organization, which he termed Gemeinschaft and Gesellschaft. Gemeinschaft, often translated as community, describes relationships bound by close kinship, shared tradition, and face-to-face familiarity, ①typical of small villages where individuals know one another across an entire lifetime. Gesellschaft, often translated as society, describes relationships organized around ②impersonal contracts, self-interest, and formal law, typical of large cities where interactions occur between relative strangers who cooperate for specific, limited purposes. Tönnies did not regard one form as simply superior to the other; rather, he saw the shift from Gemeinschaft toward Gesellschaft as a defining feature of modernization, one that brought greater efficiency and individual freedom while ③strengthening the dense emotional bonds that once held communities together. Contemporary sociologists continue to debate whether digital networks represent a genuine ④revival of Gemeinschaft-style community or merely extend Gesellschaft's impersonal logic into new, more ⑤intimate-seeming spaces.

Social mobility refers to the movement of individuals or families between different positions within a society's system of stratification, whether upward, downward, or sideways. Sociologists distinguish intragenerational mobility, changes within a single person's lifetime, from intergenerational mobility, differences between the social position of parents and their children. A society is often judged by how much intergenerational mobility it ①permits, since high mobility suggests that outcomes depend more on effort and ability than on the ②accident of birth. Structural mobility, caused by large-scale economic shifts such as the growth of new industries, must be distinguished from individual mobility, which results from a single person's particular choices. Research across many nations has found that education functions as the primary channel of upward mobility, yet access to quality education is itself ③evenly distributed, meaning the very mechanism meant to promote ④fairness can end up ⑤reproducing the inequality it was designed to overcome.

Social media platforms rarely show users a neutral stream of information. Instead, recommendation algorithms are ①optimized to maximize engagement, and content that provokes strong emotion, particularly outrage, tends to hold attention longer than balanced reporting ever could. Over time, users exposed to a steady diet of emotionally charged content may come to believe that extreme opinions are far more ②common than they actually are, simply because those opinions dominate their feed. Researchers describe this as a ③distorted mirror: the platform reflects not society as it truly is, but a version shaped by whatever keeps people scrolling. Some platforms have experimented with reducing the visibility of outrage-driven content, only to see user engagement ④drop, which reveals an uncomfortable truth about the underlying business model. This ⑤confirms that emotionally extreme content plays little role in keeping the platform profitable.

Sociologist Mark Granovetter challenged a common assumption when he found that job seekers were more likely to hear about new opportunities from casual acquaintances than from close friends and family. This finding, published as the strength of weak ties, rests on a structural insight: close friends tend to belong to the same tight social circle and therefore already share most of the same information, whereas casual acquaintances typically move in different circles and can act as bridges to information a person would otherwise never encounter. Weak ties, precisely because they connect otherwise separate networks, _______________. Granovetter's insight has since been applied well beyond job searches, informing research on how innovations spread and how epidemics travel through a population.

Economists have long debated whether prosperity and environmental quality are fundamentally opposed, or whether the relationship between them changes shape as an economy matures. The Environmental Kuznets Curve, a hypothesis borrowed from earlier theories of income inequality, proposes that _______________. In its early stages, industrializing nations prioritize output over conservation, treating clean air and water as expendable costs of development to be addressed later. Beyond a certain point, however, rising incomes generate both the technological capacity and the political will to demand stricter regulation, so degradation begins to reverse even as production keeps expanding. Some scholars regard this trajectory as a reassuring paradox, suggesting that the very growth blamed for ecological harm may eventually finance its own repair. Critics, by contrast, argue that the curve rests on a narrow selection of pollutants that happen to decline with wealth, while ignoring greenhouse gases and resource depletion, which show no comparable tendency to fall.

주어진 문장: Beyond these practical objections, some conservationists raise a more fundamental theoretical concern about what rewilding is ultimately trying to achieve. Rewilding, a conservation strategy that seeks to restore natural processes with minimal human interference, has gained attention as traditional conservation struggles to halt biodiversity loss. ① Rather than managing landscapes according to a fixed blueprint, rewilding projects often reintroduce key species, such as large predators, whose presence can trigger cascading effects. ② Advocates point to the reintroduction of wolves in certain parks, where predation altered grazing behavior, allowing riverside vegetation to recover and stabilizing soil that had long been eroding. ③ Skeptics, however, warn that rewilding can provoke serious conflict with nearby communities, particularly when predators prey on livestock or restored habitats limit land for agriculture. ④ Moreover, critics argue that restoring landscapes to an imagined pristine state is scientifically dubious, since ecosystems have long been shaped by human activity. ⑤ Compensation programs reimbursing farmers for livestock losses, alongside ecotourism initiatives creating local income, have proven essential to sustaining public support. Ultimately, rewilding succeeds not by removing human influence but by renegotiating the relationship between people and the wild species they must coexist with. ① ② ③ ④ ⑤

Robert Merton refined this framework by distinguishing manifest functions, the intended and openly recognized consequences of a social practice, from latent functions, unintended consequences that nonetheless help sustain the system, such as schools serving not only to educate but also to provide childcare that allows parents to work. Structural functionalism approaches society as a complex system of interdependent parts, each contributing to the overall stability and smooth operation of the whole, much as organs contribute to the survival of a biological body. ( ① ) Sociologist Talcott Parsons argued that institutions such as the family, education, religion, and government each perform necessary functions, socializing new members and transmitting values. ( ② ) Removing or weakening any one institution, in his view, threatens the equilibrium of the entire system. ( ③ ) Critics have long charged that functionalism, by emphasizing stability and equilibrium, struggles to explain social conflict and rapid change. ( ④ ) It tends to interpret persistent inequality as somehow functional for society rather than as a problem requiring correction. ( ⑤ )