Dear Ms. Martinez,

We are planning to open a school for the underprivileged students of the locality at Norristown. As a non-­profit organization, the school will be run only on your contributions and resources as gifts to the children we hope to help. Our outline of the school is at a primitive stage currently, and its execution and extension are hugely dependent on your donations. These children that we hope to help are often seen working in factories and cafes due to their family’s financial difficulties. It is a great disappointment that such a young population of our community is wasted and cannot see the light of education. Kindly look at our plan on our website www.dreamproject.com and donate at your convenience. We hope that you will be a part of our project and look forward to further support and encouragement.

Sincerely,
Doris Middleton

The hotel lobby was elegant and well lit. Good, light brown woodwork and stainless steel. A short metro carriage runs through this place carrying executives. I am well dressed in a charcoal colour suit with a matching tie and black shoes. I feel great thinking I am fitted out to charm any crowd. But I forget where I’ve left my briefcase and laptop. I stop the metro and tell them that I need to check for my bag in their glass bag carriage. I find all sorts of bags except mine. I doubt whether I have brought it with me to this country at all. Mr nice guy that I am, I don’t like to keep others waiting. I let the metro move which moves quickly and is almost out of sight when I realise that one of my expensive shoes is missing! I must have left it in the cabin while looking for the bag and the metro has left. I feel myself blushing.

Here’s something to consider: If you have a friend whose friendship you wouldn’t recommend to your sister, or your father, or your son, why would you have such a friend for yourself? You might say: out of loyalty. Well, loyalty is not identical to stupidity. Loyalty must be negotiated, fairly and honestly. Friendship is a reciprocal arrangement. You are not morally obliged to support someone who is making the world a worse place. Quite the opposite. You should choose people who want things to be better, not worse. It’s a good thing, not a selfish thing, to choose people who are good for you. It’s appropriate and praiseworthy to associate with people whose lives would be improved if they saw your life improve.

In recent years I’ve come to see that, amazingly, the key to almost all of our problems is faulty storytelling, because it’s storytelling that drives the way we gather and spend our energy. I believe that stories―not the ones people tell us but the ones we tell ourselves―determine nothing less than our personal and professional destinies. And the most important story you will ever tell about yourself is the story you tell to yourself. So, you’d better examine your story, especially this one that’s supposedly the most familiar of all. “The most erroneous stories are those we think we know best―and therefore never scrutinize or question,” said paleontologist Stephen Jay Gould. Participate in your story rather than observing it from afar; make sure it’s a story that compels you. Tell yourself the right story―the rightness of which only you can really determine. If you’re finally living the story you want, then it needn’t―it shouldn’t and won’t―be an ordinary one. It can and will be extraordinary. After all, you’re not just the author of your story but also its main character, the hero. Heroes are never ordinary.
*scrutinize: 면밀히 조사하다
**paleontologist: 고생물학자

A question can be raised about the basic notion that sensitivity to problems is critical in setting the creative process in motion. It is no doubt true that many people are motivated to carry out creative activities because of problems they sense in their personal or professional environments. However, there is historical evidence that the creative process can be set in motion without necessity, even in the domain of invention. As one example, consider the invention of the airplane. At the end of the nineteenth century a number of research projects were underway whose purpose was the invention of a flying machine. At that time, there was no need for such a machine; only gradually, after the Wright brothers were successful in inventing the airplane, did the broader implications of that invention become apparent. So the driving force behind the invention of the airplane seems not to have been necessity: There was no need to fly; people simply wanted to.

Pet owners sometimes tire of their animals or become overwhelmed by caring for a large number of pets or a difficult pet. Rather than face the stress of turning the pet in to a shelter, owners drive pets far from their home range and abandon them. Some people believe the animal has a better chance to survive roaming free than at a shelter, a false belief formed to salve the pet abandoner’s conscience. Releasing your pet, whether a cat, rabbit, or bearded dragon, is not the answer. Typically, people report roaming dogs for pickup by animal control authorities, who take the dog to the local shelter. Cats and exotic or unusual animals, unless confined to a small area, are not usually discovered or reported. Released pets not captured and sheltered suffer from weather, wild predators, and a lack of adequate food. Some pets die a difficult death. Other released pets survive and breed successfully. In these cases, the survivor pets become an invasive species and the environment suffers.
*salve: (죄책감을) 덜다

The borderless­-world thesis has been vigorously criticized by many geographers on the grounds that it presents a simplistic and idealized vision of globalization. It appears that the more territorial borders fall apart, the more various groups around the world cling to place, nation, and religion as markers of their identity. In other words, the reduction in capacity of territorial borders to separate and defend against others often elicits adverse reactions in numerous populations. Difference between people and places may be socially constructed through the erection of boundaries, but this does not mean that it is not deeply internalized by the members of a society. So far, the consumption-­dominated rhetoric of globalization has done little to uncouple the feeling of difference that borders create from the formation of people’s territorial identities.

The above graph shows the global sales expectations of internal combustion (IC) cars and electric cars from 2020 through 2040. ①Overall, electric car sales are expected to be on the rise for the next 20 years until 2040 while IC car sales are anticipated to reach their peak in 2025 and decrease afterwards. ②In 2025, IC and electric car sales are each expected to grow by five million units compared to 2020. ③Until 2035, IC cars are projected to still sell more than electric cars, but the story changes in 2040 when electric car sales are predicted to outnumber those of IC cars. ④In 2035, the sales gap between IC and electric cars is expected to be smaller compared to that of 2030, with electric cars selling over 50 million units. ⑤In 2040, 65 million electric cars are anticipated to be sold globally, which is ten million more than IC car sales.
*internal combustion: 내연식의

Born in Nagyszentmiklos, Hungary, Béla Bartók began composing music at the age of nine. At eleven Bartók played in public for the first time. The performance included a composition of his own. He later studied at the Royal Hungarian Academy of Music, following the lead of another eminent Hungarian composer, Ernö Dohnányi. From 1905, he began a long collaboration with fellow Hungarian Zoltán Kodály in trying to popularize Hungarian folk songs and gained a practical knowledge of string writing from both folk and classical musicians. Bartók had a successful career as a pianist, performing throughout Europe and in the United States with musicians such as the jazz clarinetist Benny Goodman. With the rise of fascism, he refused to play in Germany after 1933. In 1940, he left Budapest for the United States and died there in 1945.

Metacognition simply means “thinking about thinking,” and it is one of the main distinctions between the human brain and that of other species. Our ability to stand high on a ladder above our normal thinking processes and ①evaluate why we are thinking as we are thinking is an evolutionary marvel. We have this ability ②because the most recently developed part of the human brain―the prefrontal cortex―enables self­-reflective, abstract thought. We can think about ourselves as if we are not part of ③ourselves. Research on primate behavior indicates that even our closest cousins, the chimpanzees, ④lacking this ability (although they possess some self­-reflective abilities, like being able to identify themselves in a mirror instead of thinking the reflection is another chimp). The ability is a double-­edged sword, because while it allows us to evaluate why we are thinking ⑤what we are thinking, it also puts us in touch with difficult existential questions that can easily become obsessions.

At a time when concerns about overpopulation and famine were reaching their highest peak, Garrett Hardin did not blame these problems on human ①ignorance―a failure to take note of dwindling per capita food supplies, for example. Instead, his explanation focused on the discrepancy between the ②interests of individual households and those of society as a whole. To understand excessive reproduction as a tragedy of the commons, bear in mind that a typical household stands to gain from bringing another child into the world―in terms of the net contributions he or she makes to ③household earnings, for example. But while parents can be counted on to assess how the well­-being of their household is affected by additional offspring, they ④overvalue other impacts of population growth, such as diminished per capita food supplies for other people. In other words, the costs of reproduction are largely ⑤shared, rather than being shouldered entirely by individual households. As a result, reproduction is excessive.
*dwindling: 줄어드는

Both the acquisition and subsequent rejection of agriculture are becoming increasingly recognized as adaptive strategies to local conditions that may have occurred repeatedly over the past ten millennia. For example, in a recent study of the Mlabri, a modern hunter-­gatherer group from northern Thailand, it was found that these people had previously been farmers, but had abandoned agriculture about 500 years ago. This raises the interesting question as to how many of the diminishing band of contemporary hunter­-gatherer cultures are in fact the descendents of farmers who have only secondarily readopted hunter­gathering as a more useful lifestyle, perhaps after suffering from crop failures, dietary deficiencies, or climatic changes. Therefore, the process of what may be termed the ‘agriculturalization’ of human societies was ____________________________, at least on a local level. Hunter­-gatherer cultures across the world, from midwestern Amerindians to !Kung in the African Kalahari, have adopted and subsequently discarded agriculture, possibly on several occasions over their history, in response to factors such as game abundance, climatic change, and so on.
*!Kung: !Kung족(族)

Sometimes it seems that contemporary art isn’t doing its job unless it provokes the question, ‘But is it art?’ I’m not sure the question is worth asking. It seems to me that the line between art and not-­art is never going to be a sharp one. Worse, as the various art forms―poetry, drama, sculpture, painting, fiction, dance, etc.―are so different, I’m not sure why we should expect to be able to come up with ______________________________. Art seems to be a paradigmatic example of a Wittgensteinian ‘family resemblance’ concept. Try to specify the necessary and sufficient condition for something qualifying as art and you’ll always find an exception to your criteria. If philosophy were to admit defeat in its search for some immutable essence of art, it is hardly through lack of trying. Arguably, we have very good reasons for thinking that this has been one of the biggest wild goose chases in the history of ideas.
*paradigmatic: 전형적인
**immutable: 변치 않는

Rights imply obligations, but obligations need not imply rights. The obligations of parents to our children go way beyond their legal rights. Nor do the duties of rescue need to be matched by rights: we respond to a child drowning in a pond because of her plight, not her rights. A society that succeeds in generating many obligations can be more generous and harmonious than one relying only on rights. Obligations are to rights what taxation is to public spending ―the bit that is demanding. Western electorates have mostly learned that discussion of public spending must balance its benefits against how it would be financed. Otherwise, politicians promise higher spending during an election, and the post-­election excess of spending over revenue is resolved by inflation. Just as new obligations are similar to extra revenue, so the creation of rights is similar to extra spending. The rights may well be appropriate, but this can only be determined by ________________.
*electorate: 유권자

In the longer term, by bringing together enough data and enough computing power, the data-­giants could hack the deepest secrets of life, and then use this knowledge not just to make choices for us or manipulate us, but also to re­-engineer organic life and to create inorganic life forms. Selling advertisements may be necessary to sustain the giants in the short term, but they often evaluate apps, products and companies according to the data they harvest rather than according to the money they generate. A popular app may lack a business model and may even lose money in the short term, but as long as it sucks data, it could be worth billions. Even if you don’t know how to cash in on the data today, it is worth having it because it might hold the key to controlling and shaping life in the future. I don’t know for certain that the data-­giants explicitly think about it in such terms, but their actions indicate that they _____________.

Argument is “reason giving”, trying to convince others of your side of the issue. One makes claims and backs them up. The arguer tries to get others to “recognize the rightness” of his or her beliefs or actions. ①Interpersonal argumentation, then, has a place in our everyday conflicts and negotiations. ②One of the positive features of interpersonal arguments is that they are comprised of exchanges between two people who feel powerful enough to set forth reasons for their beliefs. ③That’s why one person reveals a sense of superiority and the other ends up realizing his or her inferiority. ④If two people are arguing, it is because they are balanced enough in power (or in their desire to reestablish a power balance) to proceed. ⑤Lack of argument, in fact, may show that one of the parties feels so powerless that he or she avoids engaging directly with the other.

The reason why any sugar molecule―whether in cocoa bean or pan or anywhere else―turns brown when heated is to do with the presence of carbon.[/bold]

(A) Further roasting will turn some of the sugar into pure carbon (double bonds all round), which creates a burnt flavor and a dark-­brown color. Complete roasting results in charcoal: all of the sugar has become carbon, which is black.

(B) On the whole, it is the carbon­-rich molecules that are larger, so these get left behind, and within these there is a structure called a carbon­-carbon double bond. This chemical structure absorbs light. In small amounts it gives the caramelizing sugar a yellow-­brown color.

(C) Sugars are carbohydrates, which is to say that they are made of carbon (“carbo-­”), hydrogen (“hydr­-”), and oxygen (“­-ate”) atoms. When heated, these long molecules disintegrate into smaller units, some of which are so small that they evaporate (which accounts for the lovely smell).

In the 1980s and ’90s, some conservationists predicted that orangutans would go extinct in the wild within 20 or 30 years. Fortunately that didn’t happen. Many thousands more orangutans are now known to exist than were recognized at the turn of the millennium.[/bold]

(A) In fact, the overall population of orangutans has fallen by at least 80 percent in the past 75 years. It’s indicative of the difficulty of orangutan research that scientist Erik Meijaard is willing to say only that between 40,000 and 100,000 live on Borneo. Conservationists on Sumatra estimate that only 14,000 survive there.

(B) This doesn’t mean that all is well in the orangutans’ world. The higher figures come thanks to improved survey methods and the discovery of previously unknown populations, not because the actual numbers have increased.

(C) Much of this loss has been driven by habitat destruction from logging and the rapid spread of vast plantations of oil palm, the fruit of which is sold to make oil used in cooking and in many food products.

That is because when you recall a real memory, you begin to reexperience some of the emotion from that event. [/bold]

There are several broad differences in the way that liars and truth tellers discuss events. One difference is that liars say less overall than truth tellers. If you are telling the truth, the details of what happened are obvious. (①) If you are lying, it is not easy to conjure up lots of details. (②)Interestingly, truth tellers talk less about their emotions than liars do. (③)As a result, that emotion feels obvious to you (and would be obvious to anyone watching you). (④)If you are lying, though, you don’t really experience that emotion, so you describe it instead. (⑤)Truth tellers also talk about themselves more than liars, because people telling the truth are more focused on their own memories than liars are (who are also thinking about how their story is being perceived by others).
*conjure up: 떠올리다

But new weapons like the atlatl (a spearthrower) and the bow effectively stored muscle-­generated energy, which meant that hunters could kill big game without big biceps and robust skeletons.[/bold]

Geographic expansion (which placed us in new environments) and cultural innovation both changed the selective pressures humans experienced. The payoff of many traits changed, and so did optimal life strategy. (① )For example, when humans hunted big game 100,000 years ago, they relied on close-­in attacks with thrusting spears. (②)Such attacks were highly dangerous and physically demanding, so in those days, hunters had to be heavily muscled and have thick bones. (③)That kind of body had its disadvantages―if nothing else, it required more food―but on the whole, it was the best solution in that situation. (④)Once that happened, lightly built people, who were better runners and did not need as much food, became competitively superior. (⑤)A heavy build was yesterday’s solution: expensive, but no longer necessary.
*biceps: 이두박근(二頭膊筋)

In 2010 scientists conducted a rat experiment. They locked a rat in a tiny cage, placed the cage within a much larger cell and allowed another rat to roam freely through that cell. The caged rat gave out distress signals, which caused the free rat also to exhibit signs of anxiety and stress. In most cases, the free rat proceeded to help her trapped companion, and after several attempts usually succeeded in opening the cage and liberating the prisoner. The researchers then repeated the experiment, this time placing chocolate in the cell. The free rat now had to choose between either liberating the prisoner, or enjoying the chocolate all by herself. Many rats preferred to first free their companion and share the chocolate (though a few behaved more selfishly, proving perhaps that some rats are meaner than others).

In a series of experiments, when the free rats witnessed their fellow in a state of ____(A)____ in a cage, they tended to rescue their companion, even ____(B)____ eating chocolate.

글의 제목으로 가장 적절한 것은?[/bold]

Culture is a uniquely human form of adaptation. Some theorists view it as a body of knowledge that developed to provide accurate information to people that helps them (a) adjust to the many demands of life, whether that means obtaining food and shelter, defending against rival outgroups, and so on. Culture also tells us how groups of people work together to achieve mutually beneficial goals, and how to live our lives so that others will like and accept us―and maybe even fall in love with us. So if adaptation to physical and social environments were all that cultures were designed to (b) facilitate, perhaps cultures would always strive toward an accurate understanding of the world.
However, adaptation to the metaphysical environment suggests that people do not live by truth and accuracy alone. Sometimes it is more adaptive for cultural worldviews to (c) reveal the truth about life and our role in it. Some things about life are too emotionally (d) devastating to face head on, such as the inevitability of death. Because overwhelming fear can get in the way of many types of adaptive action, it sometimes is adaptive for cultures to provide “rose­-colored glasses” with which to understand reality and our place in it. From the existential perspective, the adaptive utility of accurate worldviews is tempered by the adaptive value of anxiety-­buffering (e) illusions.    
*temper: 경감하다  **buffering: 완화하는

밑줄 친 (a)～(e) 중에서 문맥상 낱말의 쓰임이 적절하지 않은 것은?[/bold]

Culture is a uniquely human form of adaptation. Some theorists view it as a body of knowledge that developed to provide accurate information to people that helps them (a) adjust to the many demands of life, whether that means obtaining food and shelter, defending against rival outgroups, and so on. Culture also tells us how groups of people work together to achieve mutually beneficial goals, and how to live our lives so that others will like and accept us―and maybe even fall in love with us. So if adaptation to physical and social environments were all that cultures were designed to (b) facilitate, perhaps cultures would always strive toward an accurate understanding of the world.
However, adaptation to the metaphysical environment suggests that people do not live by truth and accuracy alone. Sometimes it is more adaptive for cultural worldviews to (c) reveal the truth about life and our role in it. Some things about life are too emotionally (d) devastating to face head on, such as the inevitability of death. Because overwhelming fear can get in the way of many types of adaptive action, it sometimes is adaptive for cultures to provide “rose­-colored glasses” with which to understand reality and our place in it. From the existential perspective, the adaptive utility of accurate worldviews is tempered by the adaptive value of anxiety-­buffering (e) illusions.    
*temper: 경감하다  **buffering: 완화하는

주어진 글 (A)에 이어질 내용을 순서에 맞게 배열한 것으로 가장 적절한 것은?[/bold]

밑줄 친 (a)~(e) 중에서 가리키는 대상이 나머지 넷과 다른 것은?[/bold]

글의 ‘I’에 관한 내용으로 적절하지 않은 것은?[/bold]