영어 모의고사 (자동 편성)

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.

German sociologist Ferdinand Tönnies distinguished between two fundamentally different forms of social organization, ①which he termed Gemeinschaft and Gesellschaft. Gemeinschaft, often ②translated 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 and act according to unwritten customs. 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 ③who 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 ④weaken the dense emotional bonds that once held communities together. Contemporary sociologists continue to debate whether digital networks represent a genuine revival of Gemeinschaft-style community or merely ⑤extend Gesellschaft's impersonal logic into new spaces.

The immune system produces an almost limitless variety of antibodies, each ①shaped to latch onto one particular molecular target with remarkable specificity. Monoclonal antibody drugs harness this natural precision by cloning a single antibody-producing cell in the laboratory, ②generating an army of identical antibodies built to recognize one target, such as a protein on a cancer cell or a molecule driving an autoimmune disease. Because the antibody binds only to its intended target, these drugs tend to spare healthy tissue far more effectively than traditional chemotherapy, ③which attacks any rapidly dividing cell regardless of whether it is cancerous. Manufacturing monoclonal antibodies remains far more complicated than producing a conventional small-molecule pill, since living cells must ④cultivating in carefully controlled bioreactors for weeks before the antibody can be purified and prepared for use. This complexity keeps monoclonal antibody treatments considerably more expensive than most conventional drugs, a cost that continues ⑤to shape debates over pricing and access.

Among the many strategies proposed to remove carbon dioxide from the atmosphere, one of the oldest ①draw on an agricultural technique predating modern industry, converting organic material into a stable form of charcoal known as biochar. Biochar is ②produced through pyrolysis, a process in which crop residues or wood chips are heated in an environment with little or no oxygen, ③preventing the material from burning away as in an open fire. This process leaves behind a carbon-rich solid that resists decomposition far longer than raw organic matter, locking carbon in a form remaining stable in soil for centuries. When mixed into farmland, biochar also improves soil structure, ④retaining moisture and nutrients otherwise lost, which can boost crop yields in depleted soils. For example, farmers ⑤cultivating nutrient-poor tropical soils have reported measurable increases in productivity after adding biochar.

Philosopher Harry Frankfurt devised a scenario to challenge a long-held ①assumption about moral responsibility: that a person can be blamed for an action only if they could genuinely have done otherwise. Imagine a man named Black who secretly implants a device in another man's brain, ready to force a particular decision if the second man shows any sign of choosing differently. The second man, however, decides entirely on his ②own to perform the very action Black wanted, and the device never activates at all. Black's hidden mechanism made it impossible for the man to have chosen otherwise, yet most people still consider him ③fully responsible for what he freely decided to do. Frankfurt used this scenario to argue that moral responsibility depends on the ④irrelevant reasoning behind a choice, not on some abstract guarantee that an alternative path ⑤remained available the entire time.

Philosopher Jeremy Bentham designed the panopticon, a prison structure in which a central watchtower allows a single guard to observe every cell, while inmates can ①always determine whether they are actually being watched at any given moment. French theorist Michel Foucault later transformed this architectural idea into a broader theory of power, arguing that the mere possibility of being observed is often ②sufficient to produce obedient behavior, since individuals internalize the watcher's gaze and begin to discipline themselves even in the watcher's ③absence. Foucault extended this logic beyond prisons to schools, hospitals, and workplaces, suggesting that modern institutions increasingly rely on continuous, often invisible observation rather than physical force to maintain order. Contemporary scholars have applied Foucault's framework to digital surveillance, arguing that smartphones and workplace monitoring software ④recreate panoptic conditions on a vastly larger scale, one that some theorists claim is more effective precisely because it no longer feels like ⑤surveillance at all.

Symbolic interactionism approaches society not as a fixed structure imposed from above but as something continuously constructed through everyday face-to-face interaction, in which individuals interpret and respond to the symbolic meanings that objects, actions, and other people hold for them. Sociologist George Herbert Mead argued that the self itself emerges through this interactive process, as individuals learn to see themselves from the perspective of others. Erving Goffman extended this framework with his dramaturgical approach, comparing social life to a theatrical performance in which individuals manage impressions and present different faces in different settings. Unlike structural theories that emphasize large institutions, symbolic interactionism focuses on the small, repeated exchanges through which shared meaning is negotiated, arguing that _______________.

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. (A) 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. (C) Sociologist Talcott Parsons argued that institutions such as the family, education, religion, and government each perform necessary functions, so that removing or weakening any one institution threatens the equilibrium of the entire system. (B) Critics have long charged that functionalism, by emphasizing stability and equilibrium, struggles to explain social conflict and rapid change.

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 )

Weak ties, precisely because they connect otherwise separate networks, transmit novel information more efficiently than the redundant, overlapping ties within a tightly bonded group. 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. ( ① ) This finding, published as the strength of weak ties, rests on a structural insight. ( ② ) Close friends tend to belong to the same tight social circle and therefore already share most of the same information. ( ③ ) Casual acquaintances, by contrast, typically move in different circles and can act as bridges to information a person would otherwise never encounter. ( ④ ) Granovetter's insight has since been applied well beyond job searches, informing research on how innovations spread and how epidemics travel through a population. ( ⑤ )