영어 모의고사 (자동 편성)

Long before humans learned to drill for oil, microorganisms had already mastered the art of ①converting sunlight and carbon dioxide into stored chemical energy. Modern biofuel research borrows this ability, cultivating algae or engineered bacteria in large tanks where they can be ②coaxed into producing oils and sugars that can be refined into fuel usable in existing engines. Unlike crops grown for corn-based ethanol, which compete directly with food production for arable land, many algae strains can ③thrive in shallow ponds, wastewater, or even coastal seawater unsuitable for conventional agriculture. Engineers have also learned to tinker with the metabolic pathways of these organisms, ④boosted oil yield far beyond what any wild strain would naturally produce on its own. Despite this progress, producing biofuel at a cost competitive with fossil fuel remains difficult, since harvesting and processing the organisms consumes a substantial share of the energy the fuel itself will eventually ⑤provide.

Economists traditionally measured a community's wealth in terms of factories, income, or infrastructure, yet sociologists increasingly point to a less visible resource: social capital, the networks of trust and reciprocity ①that allow people to cooperate for mutual benefit. Robert Putnam popularized the concept by ②documenting a decline in civic participation, noting that fewer Americans joined bowling leagues, parent associations, or local clubs even as bowling itself remained popular, a trend he ③captured in the phrase bowling alone. Communities rich in social capital tend to enjoy lower crime and more effective local government, because neighbors ④who know and trust one another can coordinate informally without relying entirely on formal institutions. However, social capital is not uniformly beneficial; tightly bonded networks can also exclude outsiders and ⑤reinforcing existing inequality.

Individuals rarely evaluate their own lives in ①isolation; instead, they measure their achievements, possessions, and status against a reference group, a set of people they use as a standard for comparison. 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, ②breed persistent dissatisfaction. Sociologists distinguish between normative reference groups, which shape a person's values and behavior, and comparative reference groups, which merely provide a ③benchmark for self-assessment. 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, because the latter could see colleagues advancing while they themselves ④surpassed them. This counterintuitive finding demonstrates that satisfaction depends less on objective circumstances than on the group against which those circumstances are ⑤measured.

Labeling theory approaches deviance not as a fixed property of certain acts, but as a social process created when powerful groups attach a negative label to a person's behavior. According to this view, nearly everyone breaks minor rules at some point, yet only some individuals are singled out, caught, and formally branded as delinquents or criminals. Sociologist Howard Becker argued that this label often becomes a master status, a single identity that overshadows every other trait a person has. Once labeled, an individual may find legitimate opportunities closing off, pushing them toward _______________. This process, sometimes called secondary deviance, illustrates how social reaction can produce the outcome it claims merely to describe.

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 _______________.

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, typical of small villages where individuals know one another across an entire lifetime. Gesellschaft, often translated as society, describes relationships organized around impersonal 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 _______________.

Factories that once employed hundreds of workers on an assembly line now run with a fraction of that staff, as robotic arms handle tasks that used to require human hands. (A) However, critics point out that earlier transitions unfolded over generations, giving workers time to retrain, whereas today's robots are being deployed much faster. (B) Historical evidence offers some comfort: previous waves of automation eventually created new categories of work that no one had predicted. (C) A factory worker displaced this year, therefore, cannot simply wait for a new industry to emerge decades from now.

Beyond restoring lost function, engineers are now exploring implants and prosthetics designed to give healthy people abilities beyond ordinary human limits. (A) Critics counter that earlier enhancements were broadly available to anyone regardless of wealth, while cutting-edge implants are likely to remain expensive for decades, potentially splitting society along economic lines. (B) Supporters frame this as simply the next step in a long history of human enhancement, no different in principle from eyeglasses or vaccines. (C) What began as a medical tool for restoring what was lost, in other words, may end up redefining the baseline of what counts as an ordinary human being.

Until clearer rules emerge, artists, developers, and publishers remain locked in a legal gray zone that satisfies almost no one. Generative AI systems learn to write, draw, and compose by studying enormous collections of existing human work, much of which was created without the artists' knowledge or consent. ( ① ) Supporters of the technology argue that this process resembles how a human student learns by studying the masters. ( ② ) Critics respond that the comparison breaks down at scale, since a single AI model can absorb millions of works in days. ( ③ ) Courts around the world are now being asked to decide whether training an algorithm on copyrighted material counts as fair use or as infringement. ( ④ ) This is a question the law was never designed to answer. ( ⑤ )

Cultural relativism transformed fields ranging from anthropology to international development, encouraging researchers to suspend quick judgment and seek local meaning before drawing conclusions. 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. ( ① ) 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. ( ② ) 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. ( ③ ) Critics caution, however, that taken to an extreme, the principle risks excusing practices that cause genuine harm. ( ④ ) Refusing to judge any custom by outside standards, they note, can make it difficult to criticize injustice wherever it occurs. ( ⑤ )