2025년 10월 고3 모의고사 변형 (31-42번)

As a general rule, when the individuals of a population encounter a new environmental stress, some ____ 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 ____ to withstand the newly encountered environmental stress, and the population overall will be less susceptible to it.

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

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

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, we've ____ something essential: the richness of face-to-face interaction.

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

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

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

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

Depending on the context, the ____ intention might be neutral, annoyed, or even sarcastic.

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

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

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

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

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

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

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

Unbeknownst to him, ____, his dancing (if dancing it be) does not even remotely resemble tango, 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 self-conception, ____ 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 other forms of social connection, is that it ____ live outside of the actual relationships we have.

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

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

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

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

As an adult, you might find yourself having imaginary ____ 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 — ____ athletes we root for or jeer, to celebrities, 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 ____ use the word ignorance to denote a primitive or foolish set of beliefs.

In ____, I would say 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 inexplicable, then we admit also that it is worthy of ____.

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

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

____ rather than ignorance is the hallmark of intellectual narrowness.

Some propositions about lotteries are ____ likely to be true.

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

Despite being overwhelmingly likely to be true, many philosophers think that such propositions, ____ on probabilities alone, are different 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 ____ on how unlikely winning is.

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

For example, you might know you ____ 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 difference between the probabilistic ____ we have about the lottery and evidence for regular things that we do know.

In everyday life, most ____ 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 other ____ may take a long time to manifest themselves.

Let's say you see an ad for a product on a ____ and you click on a buy now 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 did not click on the buy now button to buy the product; does this ____ there was no media effect?

Perhaps, but also perhaps ____.

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 ____ be attributed to any one media exposure but instead gradually builds up in a steady drip-drip-drip manner over time.

Since ____ invention 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 ____ in the world: A car always needed the driving skills of a human to fulfill its function.

Without a driver, it ____ have 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 not seen as a ____.

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

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

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

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

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

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

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

If we had to constantly think carefully about every one of those stimuli (or even a small subset thereof), in order to understand its nature and ____, 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 ____ automatic, and it frees up our consciousness to attend to things that are novel in our environment, or to our current task.

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

____ and law share the same subjects and audience.

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

Both disciplines ____ 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 ____ human nature: man desires freedom but is simultaneously too violent to exist in a state of nature without a regime of commands and prohibitions.

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

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

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

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

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

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

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

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

Humans are drawn to fiction, to ____ 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 happen, the travails of people who never existed and could ____ exist?

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

We're not learning anything about the world, we're not gaining any kind of useful experience that will help us navigate our lives more effectively, we're not learning any new skill or developing ____ 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 ____ things may teach us nothing about the world or generate art-independent skills.

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

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