2025년 10월 고3 모의고사 변형 (31-42번)

As a general rule, when the ____ of a population encounter a new environmental stress, some individuals in the population will die prematurely and some individuals will survive.

If the reason for their survival (such as a slightly enhanced ability or trait) can be passed on to their offspring (that is, it's genetically encoded), then the next generation should be better able to withstand the newly ____ environmental stress, and the population overall will be less susceptible to it.

Therefore, the key to the ability of a population to survive by adaptation lies in the rapidity with which the next generation, the more resistant generation, is produced by the survivors of this ____.

It follows that those species capable of producing a new ____ very quickly should be better able to respond to a stress very quickly.

Those species that require more time for reproduction will be slower to adapt to the stress because of the additional time needed for them to produce stress-tolerant ____.

The digital age has brought ____ advancements in communication.

A message that might ____ taken weeks to deliver by mail can now be sent in seconds.

Yet, in this shift toward efficiency, ____ lost something essential: the richness of face-to-face interaction.

Think about it — when you communicate through a text or email, you're ____ out on nonverbal cues like facial expressions, tone of voice, and body language.

These elements carry emotional weight, helping us to interpret meaning and ____.

Without them, our understanding of others' ____ is often incomplete, leading to confusion and frustration.

Take, for instance, a short ____ to an email: "Okay."

Depending on the context, the sender's intention might be neutral, annoyed, or even ____.

But without vocal inflections or facial expressions to guide us, we are left ____.

This is why digital communication requires heightened emotional ____ — not only to express ourselves effectively but also to decode the emotions behind the words we receive.

Our epistemic relation to self-determination is ____ to error and, thus, subjective.

Turning oneself into an agent of a particular kind by conceiving of oneself as that type of ____ does not suffice to make it the case that one actually is that type of agent.

Just imagine someone who believes himself to be a natural born tango ____.

He has watched many videos ____ tango dancing and practices dancing by himself for many years.

Having ____ himself for a glorious entrance on the international scene, he travels to Buenos Aires and shows up at Maldita Milonga to show his skills.

Unbeknownst to him, though, his dancing (if dancing it be) does not even remotely resemble ____, and nothing he does on stage can be recognized as tango dancing.

Hence, while he conceived of himself as a tango dancer and did many things in light of that ____, including buying a ticket to Buenos Aires, dressing up, consuming hours of tango videos, reading books about tango, learning Spanish, etc. he failed at meeting some of the minimal norms of actually being a tango dancer at all.

What makes social attention distinct, and more far­reaching than many ____ forms of social connection, is that it can live outside of the actual relationships we have.

You can't have a relationship with a celebrity unless you know him and he ____ you.

But a ____ can be the object of your social attention.

And this kind of one­sided social attention isn't something ____ or secondary, but an enormous part of our lives.

In ____ grade, you can spend most of your waking hours daydreaming about a high school senior you have a crush on.

As an adult, you ____ find yourself having imaginary arguments in your head with a certain media personality.

Think for a moment of the pantheon of strangers we have in our heads that we put our social attention on — from athletes we root for or jeer, to ____, to people whose struggle we encounter in the news.

An enormous part of our ____ attention falls upon people who do not know us at all.

We often use the word ignorance to denote a primitive or foolish set of ____.

In fact, I would ____ that "explanation" is often primitive or foolish, and the recognition of ignorance is the beginning of scientific discourse.

When we admit that something is unknown and ____, then we admit also that it is worthy of investigation.

David Helfand, the astronomer, traces how our view of the wind evolved from the primitive to the scientific: first "the wind is angry," followed by "the wind god is angry," and ____ "the wind is a measurable form of energy."

The first two statements provide a complete explanation but are clearly ignorant; the third shows our ignorance (we can't predict or alter the ____ yet) but is surely less ignorant.

____ rather than ignorance is the hallmark of intellectual narrowness.

Some propositions about lotteries are ____ likely to be true.

____ the proposition 'any given ticket in a ten-­million ticket lottery is a losing ticket'.

Despite being overwhelmingly likely to be true, many philosophers think that such propositions, based on probabilities alone, are ____ from other propositions we regularly rely upon.

It's been popular to suppose, for instance, that we don't know that we have lost the lottery just by reflecting on how unlikely ____ is.

This is puzzling, ____ there are many things we take ourselves to know even though we presumably have more than a one­-in-­ten-­million chance of being wrong.

For example, you ____ know you will attend a meeting later, even though occasionally meetings get cancelled unexpectedly — and surely more frequently than one­-in-­ten-­million meetings!

If we want to avoid conceding that the scope of our knowledge is much more limited than usually supposed, there must be some ____ between the probabilistic evidence we have about the lottery and evidence for regular things that we do know.

In everyday life, ____ people think that media effects are things that show up during a media exposure or immediately afterward.

Of course some effects do show up immediately, but ____ effects may take a long time to manifest themselves.

Let's say you see an ad for a product on a website and you click on a buy ____ button to buy that product.

This is an example of a media ____ triggering an immediate effect — a buying behavior — on you.

But let's say you ____ not click on the buy now button to buy the product; does this mean there was no media effect?

Perhaps, but also ____ not.

If you continually expose yourself to ads in the media, you may gradually over time come to ____ that you have more needs than you really have and that all of those needs can be easily satisfied by buying particular products.

This is a long-term effect on what you believe; it cannot be attributed to any one media exposure but instead gradually builds up in a steady drip-drip-drip ____ over time.

Since its ____ at the end of the nineteenth century, the automobile remained a machine that had to be controlled by a human driver.

Without human control of steering wheel, gas pedal and brakes none of the billions of miles could have been traversed by the billions of cars in the world: A car always needed the ____ skills of a human to fulfill its function.

Without a driver, it would ____ been only an immobile artifact, left to stand still in its parking lot.

In the early years of motoring, this necessity of a human driver was ____ seen as a barrier.

Manual ____ promised to fulfill the human dream of individual mobility and freedom, of self-guidance, of autonomy.

But with the emerging mass automobility in the first decades of the ____ century, the negative effects of human agency behind the steering wheel — accidents for example — became a serious topic of concern.

It is no ____ that the fantasy of a self-driving car, a car that can navigate without a human driver, can be dated to this period.

That the brain had limitations on the amount of ____ processing it could handle was not news to psychologists.

Indeed, about 15 years earlier, Miller showed this with his ____ paper on the limited capacity of short-term memory.

____ was novel was the connection between categorization and stereotyping, and that categorization was an inevitable aspect of human cognition.

At any given second, there are hundreds, even ____, of different stimuli that can be perceived in our immediate environment.

If we had to ____ think carefully about every one of those stimuli (or even a small subset thereof), in order to understand its nature and function, we would never get anything done!

Instead, we learn about different stimuli, and tend to group ____ in terms of common features, attributes, or functions.

This categorization process then becomes so well practiced as to become automatic, and it frees up our consciousness to attend to ____ that are novel in our environment, or to our current task.

____, categorization helps us reduce the complexity of the stimuli in our social environment.

Cinema and law ____ the same subjects and audience.

Rather ____ an abstract desire for truth as a value in itself, the law deals with the messiness of human relations.

____ disciplines struggle with what it means to be human and try to communicate to us something about our existence; both are human artifacts directed at man.

Indeed, foundational to law is its anxiety about human nature: man desires freedom but is simultaneously too ____ to exist in a state of nature without a regime of commands and prohibitions.

However, there is also an important ____ here that makes a study of the interaction between cinema and law interesting: while cinema expresses man's affective life, the law keeps it in check.

It tries to ____ that we are not overwhelmed and destroyed by our desires and drives.

The law obsessively tries to suppress affects, fearing the horror of their consequences, whereas ____ introduces us to our affects, often forcing us to identify the most unbearable ones in ourselves.

____ and law are both human creations that explore humanity, yet they differ in how they handle emotion — cinema has us confront it, and law imposes limits on it.

Few pick up a ____ and criticize it because the situations it describes and the people it contains never existed in real life.

Perhaps even when we should criticize fiction for giving us inaccurate or biased views of the state of the ____, it generally escapes our scorn.

____ only fiction, we say. But of course fiction is more than just something made up.

If it were only that, we would not bother engaging with it, and it would not occupy such a large part of our ____.

Humans are ____ to fiction, to invented stories, in a way unique among animals.

If we think about this, it may seem odd — why should we be interested in reading or watching on screen a story that never happened, and in many cases that could never ____, the travails of people who never existed and could never exist?

Why do we enjoy this? What do we ____ out of it?

We're not learning anything about the world, we're not gaining any kind of useful experience that ____ help us navigate our lives more effectively, we're not learning any new skill or developing any new material.

Most of us of course will argue that there is a great deal of value in engaging with fiction and other kinds of art, even though these things may teach us nothing about the ____ or generate art-independent skills.

After all, we ____ significant amounts of our time engaging with such fiction.

It is no surprise that ____, television and sports, video games, novels, and the like, are billion-dollar industries.