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.

Sociologist Mark Granovetter challenged a common assumption when he found that job seekers were more likely ①to hear about new opportunities from casual acquaintances than from close friends and family. This finding, ②published 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 ③encounter. Weak ties, precisely because they connect otherwise separate networks, ④transmitting novel information more efficiently than the redundant, overlapping ties within a tightly bonded group. Granovetter's insight has since been applied well beyond job searches, ⑤informing research on how innovations spread and how epidemics travel through a population.

Biodegradable plastics have been promoted as a promising solution to plastic waste, since they ①are designed to decompose into natural substances rather than persist for centuries. Manufacturers derive these materials from renewable resources such as corn starch, blending them with additives that ②accelerates microbial breakdown once discarded. However, their environmental benefits are often exaggerated, largely because decomposition depends on specific conditions rarely ③found outside industrial composting facilities. For example, a bag labeled biodegradable may take years, not the weeks advertised, to break down in a landfill or ocean, where temperature and microbial activity remain low. In addition, when mixed with conventional plastics in recycling streams, they can contaminate the process, ④weakening the quality of materials produced afterward. Some engineers therefore compare biodegradable plastics to a bridge that leads nowhere unless paired with infrastructure that completes the journey. Ultimately, realizing their genuine potential requires not only technological refinement but also facilities capable of ⑤providing the precise conditions decomposition demands.

The ethical debate surrounding nudging often intensifies when the technique is applied to particularly vulnerable populations. (A) Elderly individuals facing complex decisions about long-term care, for example, may be especially susceptible to defaults and framing effects, raising the stakes of any given choice architecture considerably. (B) Some ethicists argue that heightened vulnerability actually strengthens the case for carefully designed nudges, since vulnerable individuals may otherwise fall prey to more overtly exploitative influences, such as aggressive sales tactics, if a beneficial default is not established first. (C) Others insist that heightened vulnerability demands greater caution rather than more intervention, since those least equipped to resist a nudge are also least equipped to recognize when it no longer serves their genuine interests.

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. (B) 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 while denying many people the legitimate means to achieve them. (A) He concluded that both crises share a common feature, the collapse of shared norms, a state Durkheim called anomie, arguing that rapid social change can strip away the moral guidelines that regulate human desire. (C) Faced with this gap between aspiration and opportunity, some individuals conform, but others turn to innovation, ritual, retreat, or rebellion.

German sociologist Ferdinand Tönnies distinguished between two fundamentally different forms of social organization, which he termed Gemeinschaft and Gesellschaft. (C) 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. (B) 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. (A) 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.

주어진 문장: In other words, a single aggregate score cannot reveal which specific resource is actually under strain. The ecological footprint, a widely cited measure of how much biologically productive land and water a population requires to sustain its consumption, has become one of the most familiar tools for communicating humanity's environmental impact. By converting diverse activities, from driving to eating meat, into a single unit of land area, the measure allows policymakers to grasp whether a lifestyle exceeds what the planet can regenerate. ① This simplicity, however, is also the source of its most persistent criticism. ② Because the footprint aggregates dissimilar impacts, such as carbon emissions and water scarcity, into one composite figure, it can obscure important differences among problems that require distinct policy responses. ③ A region might reduce its footprint by lowering carbon emissions while simultaneously depleting a local aquifer, yet the aggregate number could still appear to improve, concealing damage that demands urgent attention. ④ Furthermore, the method assumes that all bio-productive land is roughly interchangeable, treating a hectare of forest as equivalent to a hectare of farmland, even though the two provide markedly different ecological functions. ⑤ ① ② ③ ④ ⑤

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. 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. ( ① ) Habitus operates below conscious awareness, shaping everything from posture and accent to preferences in food, art, and leisure. ( ② ) A person's habitus feels entirely natural even though it was produced by specific social conditions. ( ③ ) Because habitus feels like personal identity rather than social conditioning, individuals rarely recognize how thoroughly their preferences have been shaped by class position. ( ④ ) This helps explain why social mobility, though officially open to all, remains statistically far more common in theory than in lived practice. ( ⑤ )

Robert Putnam popularized the concept by documenting 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 captured in the phrase bowling alone. 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 that allow people to cooperate for mutual benefit. ( ① ) Communities rich in social capital tend to enjoy lower crime and more effective local government, because neighbors who know and trust one another can coordinate informally without relying entirely on formal institutions. ( ② ) However, social capital is not uniformly beneficial. ( ③ ) Tightly bonded networks can also exclude outsiders and reinforce existing inequality. ( ④ ) For this reason, researchers increasingly distinguish between bonding capital, which strengthens ties within a single group, and bridging capital, which connects otherwise separate communities. ( ⑤ )

His study of suicide rates exemplified this method, showing that rates varied systematically according to variables such as religious affiliation and marital status, patterns that could not be explained by individual psychology alone. Émile Durkheim insisted that sociology could become a genuine science only if it identified a distinct subject matter that could not be reduced to individual psychology. ( ① ) He termed this subject matter social facts, defined as ways of thinking, feeling, and acting that exist outside any single individual yet exert a coercive influence over that individual's behavior. ( ② ) Language, currency, legal codes, and religious ritual all qualify as social facts, since a person is born into these systems already fully formed. ( ③ ) Durkheim insisted that social facts should be studied as things, meaning they must be examined empirically through observable patterns such as statistics, rather than explained solely through introspection about individual motives. ( ④ ) These patterns were, in his view, best understood as products of social forces rather than personal choice. ( ⑤ )