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 ②collapse of shared norms that once told individuals what to expect and how to behave. Durkheim called this state of normlessness anomie, arguing that rapid social change can ③strengthen the moral guidelines that regulate human desire, leaving individuals disoriented even when material conditions improve. 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 ④identical goals, such as wealth, while denying many people the legitimate means to achieve them. Anomie theory therefore suggests that crime is less a product of individual failure than of ⑤structural imbalance within society itself.

Traditional economic models predict that a rational individual offered any positive sum of money, however small, should ①accept it without hesitation, since even a modest gain is preferable to receiving nothing at all. When the proposer offers a division perceived as ②unfair, such as retaining ninety percent of the sum for themselves, the second participant frequently rejects the offer entirely, leaving both parties with nothing rather than accepting an outcome viewed as insulting. This behavior indicates that individuals value fairness as an end in itself, sometimes willingly ③sacrificing material gain to punish perceived exploitation. Neuroscientific investigations complement this finding, revealing that unfair offers activate brain regions associated with ④pleasure and negative emotion, suggesting that the rejection of unfairness is not merely a calculated strategic move but also an emotionally driven response. Such evidence challenges the assumption that economic actors pursue only their own material self-interest, demonstrating instead that considerations of equity can ⑤override the straightforward pursuit of maximum individual gain.

Suppose a mad scientist removed a living brain from its body, placed it in a vat of nutrient fluid, and connected its neurons to a supercomputer capable of generating perfectly realistic sensations. The brain would experience a full and convincing world, complete with a sky, a body, and other people, without ever suspecting that none of it existed outside the simulation. This scenario raises a genuinely difficult question for anyone confident in their own perception: how could a person ever prove that they are not that very brain right now? Ordinary evidence cannot help, since _______________. Some philosophers conclude that absolute certainty about the external world is simply unattainable, while others argue that the mere possibility of deception is not sufficient reason to abandon our everyday trust in what we perceive.

Imagine a teleportation device that scans every atom in your body, transmits that information to a distant station, and reconstructs an exact physical duplicate there, while destroying the original body in the process. From the traveler's point of view, stepping into the machine and stepping out on the other side would feel utterly seamless, complete with continuous memories. Philosophers, however, are troubled by a version of the same device that malfunctions: instead of destroying the original, it leaves the original body intact while still creating a perfect duplicate elsewhere. Now two people exist, each with identical memories and an equally strong claim to being the original traveler, and there is no principled way to say that one of them is the real continuation of the person who entered the machine. This malfunction reveals that _______________.

Sociologist William Ogburn observed that when a society undergoes technological change, its material culture tends to advance faster than its nonmaterial culture, meaning norms, laws, and values. He termed the resulting gap cultural lag. The rise of the automobile, for instance, transformed daily mobility long before traffic laws, insurance systems, and urban planning fully adapted 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 _______________. Cultural lag theory reminds us that technological progress is not automatically matched by social progress.

Imagine a distant planet identical to Earth in every visible respect, except that the clear liquid its inhabitants call "water" is not H2O but a different compound, XYZ, that happens to look, taste, and behave exactly the same. When an Earthling and a Twin Earthling each say the word "water," they seem to mean the same thing, since neither could tell the substances apart without a chemistry lab. Philosopher Hilary Putnam used this scenario to argue that the meaning of a word is not determined solely by what happens inside a speaker's head. Even though the two speakers hold identical thoughts and mental images when they use the word, their statements refer to two different substances, because the underlying chemical composition, not personal belief, fixes what a word ultimately picks out. Meaning, Putnam concluded, _______________.

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 never determine whether they are actually being watched at any given moment. (A) 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. (B) 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 sufficient to produce obedient behavior. (C) Contemporary scholars have applied Foucault's framework to digital surveillance, arguing that smartphones and workplace monitoring software recreate panoptic conditions on a vastly larger scale.

Medieval philosophers told the story of a hungry donkey placed exactly midway between two identical, equally fragrant piles of hay, with no factor whatsoever tipping the balance toward either option. (A) Because the donkey is assumed to be a perfectly rational creature that always chooses the option supported by the strongest reason, it supposedly finds itself with no rational basis for choosing one pile rather than the other. (B) Paralyzed by this perfect symmetry, the donkey starves to death precisely because it can find no reason to move in either direction. (C) Critics of the story point out that real animals, and real humans, rarely face situations of such flawless symmetry, since even a tiny, arbitrary preference is usually enough to break the tie in practice.

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. (C) 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. (A) Sociologists distinguish intragenerational mobility, changes within a single person's lifetime, from intergenerational mobility, differences between the social position of parents and their children. (B) Research across many nations has found that education functions as the primary channel of upward mobility, yet access to quality education is itself unevenly distributed.

Contemporary sociologists continue to debate whether digital networks represent a genuine revival of Gemeinschaft-style community or merely extend Gesellschaft's impersonal logic into new, more intimate-seeming spaces. German sociologist Ferdinand Tönnies distinguished between two fundamentally different forms of social organization, which he termed Gemeinschaft and Gesellschaft. ( ① ) Gemeinschaft, often translated as community, describes relationships bound by close kinship, shared tradition, and face-to-face familiarity, typical of small villages. ( ② ) Gesellschaft, often translated as society, describes relationships organized around impersonal contracts, self-interest, and formal law, typical of large cities. ( ③ ) 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. ( ④ ) This shift brought greater efficiency and individual freedom while weakening the dense emotional bonds that once held communities together. ( ⑤ )