2025년 10월 고3 모의고사 변형 (31-42번)

As a general ____ when the individuals 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 ____ encountered environmental stress, and the population overall will be less susceptible to it.

Therefore, the key to the ____ 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 generation.

It follows that those ____ capable of producing a new generation 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 ____ stress-tolerant offspring.

The digital age has brought remarkable advancements ____ communication.

A message that might have taken weeks to deliver by mail can now be ____ 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 through a ____ or email, you're missing out on nonverbal cues like facial expressions, tone of voice, and body language.

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

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

Take, for instance, a short reply to an email: ____

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

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

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

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

Turning oneself ____ 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 type of agent.

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

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

____ prepared 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, ____ 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, including buying a ticket to Buenos Aires, dressing up, consuming hours of tango videos, reading books about tango, learning Spanish, etc. ____ 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 can live outside of the ____ relationships we have.

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

But a celebrity can be the object of your social ____

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

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

As ____ adult, you might 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 celebrities, to people whose struggle we ____ in the news.

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

We often use the word ignorance to denote a primitive ____ 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 ____ is unknown and inexplicable, then we admit also that it is worthy of investigation.

David Helfand, ____ 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 finally "the wind is a measurable form of energy."

The ____ two statements provide a complete explanation but are clearly 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 ____ are extremely likely to be true.

Consider the proposition 'any given ticket in a ____ ticket lottery is a losing ticket'.

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

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

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

For example, you might know you will ____ 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 ____ supposed, there must be some difference between the probabilistic evidence we have about the lottery and evidence for regular things that we do know.

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

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

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

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

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

Perhaps, ____ also perhaps not.

If you continually expose yourself to ads in the media, you may gradually over time come ____ believe 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 ____ what you believe; it cannot be attributed to any one media exposure but instead gradually builds up in a steady drip-drip-drip manner over time.

Since its invention at the end ____ 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 ____ of miles could have been traversed by the billions of cars in the world: A car always needed the driving skills of a human to fulfill its function.

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

In the early years of ____ this necessity of a human driver was not seen as a barrier.

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

But with ____ 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 concern.

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 limited capacity ____ short-term memory.

What ____ 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 thousands, of different stimuli that can be ____ in our immediate environment.

If we had to constantly think carefully about every one of those stimuli (or ____ 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 ____ them in terms of common features, attributes, or functions.

This categorization process then becomes ____ well practiced as to become 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.

Cinema and ____ share the same subjects and audience.

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

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

Indeed, foundational to law is its ____ about 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 ____ of the interaction between cinema and law interesting: while cinema expresses man's affective life, the law keeps it in check.

It tries to ensure that we ____ not overwhelmed 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 affects, often forcing us ____ identify the most unbearable ones in ourselves.

Cinema and law are both human creations that explore humanity, yet they differ in how they handle emotion — cinema has us ____ 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 ____ existed in real life.

Perhaps even when we should criticize fiction for giving us inaccurate or biased views of the ____ of the world, 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 ____ and it would not occupy such a large part of our lives.

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

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

Why do we ____ 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 ____ developing any new material.

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

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

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