영어 모의고사 (자동 편성)

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.

Anyone who has tried to name the ink color of a word like red printed ① in blue letters knows how surprisingly difficult the task can feel. This everyday struggle, known as the Stroop effect, deserves ② more attention than casual curiosity grants it, because it reveals something fundamental about how the mind allocates its limited resources. Reading a familiar word is an automatic process practicing ③ so extensively since childhood that it proceeds almost involuntarily, whereas naming a color requires deliberate, controlled attention. When these two processes point toward conflicting answers, the automatic pathway tends to intrude upon the controlled one, slowing ④ responses and increasing errors. Educators should not dismiss this delay as a trivial curiosity confined to laboratories, since the same competition between habit and intention underlies far more consequential situations, such as a driver's struggle to resist checking a phone despite knowing the danger. Recognizing how automatic responses can hijack conscious intentions is essential for designing ⑤ environments, from classrooms to highways, that support rather than undermine our efforts at self-control.

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.

Sociologist William Ogburn observed that when a society undergoes technological change, its material culture tends to ①advance faster than its nonmaterial culture, meaning norms, laws, and values. He termed the resulting gap cultural lag, describing the ②friction that appears when institutions have not yet caught up with new technological realities. The rise of the automobile, for instance, transformed daily mobility long before traffic laws, insurance systems, and urban planning fully ③adapted to the risks it introduced. 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 ④settled questions about who may access such data. Cultural lag theory reminds us that technological progress is automatically ⑤matched by social progress, and that the resulting gap can produce confusion until laws and customs adjust to new material conditions.

Social unrest does not always emerge from the poorest conditions; it frequently erupts when circumstances are improving but not quickly enough to satisfy ①rising expectations. This paradox lies at the heart of relative deprivation theory, which holds that discontent arises less from objective hardship than from a ②perceived 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 ③reversal, leaving citizens 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 ④intense protest while societies mired in long-standing poverty sometimes remain comparatively ⑤turbulent, having adjusted their expectations to match a bleak and unchanging reality.

When workers receive a five percent raise in a year when prices have climbed five percent as well, their real purchasing power has not changed at all, yet many still report _______________. This tendency to judge economic well-being by nominal figures printed on a paycheck, rather than by what that money can actually purchase, is known among economists as money illusion. Employers exploit this pattern by favoring modest nominal raises over deeper structural adjustments, since a visible increase on a payslip satisfies employees more effectively than an explanation about inflation could.

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.

The same technology, researchers realized, could be pushed even further, from generic drug screening toward medicine tailored to a single individual. A liver no longer has to sit inside a human body to be studied closely. ( ① ) By coaxing stem cells to organize themselves within a nutrient-rich gel, scientists can now grow miniature three-dimensional structures called organoids, which reproduce much of the architecture and function of a real organ despite being no larger than a grain of rice. ( ② ) Unlike flat cultures grown on a plastic dish, which lose many of the cues that guide normal development, organoids let cells interact in three dimensions much as they would inside the body. ( ③ ) This yields tissue that behaves in strikingly realistic ways. ( ④ ) This fidelity has made organoids invaluable for testing how a drug affects human tissue before any patient is exposed, sparing researchers much of the burden of relying on animal models alone. ( ⑤ ) Some laboratories have even grown organoids from a single patient's own cells, raising the possibility of trialing a treatment on a miniature copy of that patient's organ before committing to an actual course of therapy.

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 )

주어진 문장: Her plan, however sincere at the time, quietly dissolves the moment a more immediate temptation appears. Consider a student who genuinely intends to study for tomorrow's exam yet, when the evening actually arrives, chooses to watch another episode of a favorite show instead, promising herself she will surely study harder next week. ( ① ) This pattern, in which the pull of an immediate pleasure overwhelms the value of a distant benefit, appears again and again across ordinary life, from postponed exercise to delayed savings. ( ② ) People do not necessarily fail to understand that the future reward matters more; rather, whatever happens right now simply feels disproportionately more urgent and vivid than anything scheduled for later. ( ③ ) Behavioral economists note that this preference weakens considerably once both options are pushed into the future, which is why planning a diet starting next month feels effortless compared with skipping dessert tonight. ( ④ ) Such inconsistency helps explain why gym memberships go unused and retirement accounts remain underfunded, despite people's stated intentions. ( ⑤ ) Recognizing this pull toward the present, therefore, allows individuals and institutions to design commitments that quietly protect long-term goals from short-term temptation.