18. 프로젝트 마감 연장 요청 거절

HTTP://CAFE.NAVER.COM/EC789

수능특강

HTTP://CAFE.NAVER.COM/EC789

변형 ➪ 빈칸 - 글순서 - 문장넣기 - 어법 - 어휘 - 연결어구 - 내용(불)일치 - 제목 - 주제 - 요지 - 요약 - 심경 - 지시어 ----------------- 2015-05-05

수능특강

HTTP://CAFE.NAVER.COM/EC789

변형 ➪ 빈칸 - 글순서 - 문장넣기 - 어법 - 어휘 - 연결어구 - 내용(불)일치 - 제목 - 주제 - 요지 - 요약 - 심경 - 지시어 ------------SEVEN 8 NINE

영어카페789

HTTP://CAFE.NAVER.COM/EC789

변형 ➪ 빈칸 - 글순서 - 문장넣기 - 어법 - 어휘 - 연결어구 - 내용(불)일치 - 제목 - 주제 - 요지 - 요약 - 심경 - 지시어 ------------SEVEN 8 NINE

영어카페789

9월 모의고사 고2

HTTP://CAFE.NAVER.COM/EC789

변형 ➪ 빈칸 - 글순서 - 문장넣기 - 어법 - 어휘 - 연결어구 - 내용(불)일치 - 제목 - 주제 - 요지 - 요약 - 심경 - 지시어 ------------SEVEN 8 NINE

Dear Ms. Jones,

Thank you for bringing your concerns to my attention ― as a parent, I know it can be [hard / hardly] to ask these kinds of questions. I understand your concern about the degree of work [involved / that involved] in this class project, as [well / far] as your request for a deadline extension. We’ve been working hard on this over the course of the last month in order to spread out the work. [In case / In case of] you didn’t see it, I’m enclosing a copy of our class calendar as a helpful reference. [Given / Giving] the way we’ve been working up to this deadline, I’m afraid I can’t accept your request. I feel [confident / confidential] this is a fair timeline. I believe we can [reach / reach at] an understanding together.

Sincerely,
Bryan Roberts

19. Mr. Miyagi의 karate 수업 방식

In the film The Karate Kid, the teenaged Daniel [asks / is asked] the wise Mr. Miyagi [to teach / teaching] him karate.  The old man agrees and orders Daniel first [to wax / wax] his car in precisely opposed circular motions.  Then he tells Daniel   [to paint / paint] his wooden fence in precise up and down motions. Finally, he makes Daniel [hammer / hammers] nails to repair a wall. Daniel is puzzled at first, then angry. He wants to learn the martial arts [so / as] he can defend himself. [Instead / Therefore] he is [limited / limiting] to household chores. When Daniel is finished [restoring / to restore] Miyagi’s car, fence, and walls, he explodes with rage at his “mentor.” Miyagi physically attacks Daniel, who without thought or hesitation defends [himself / him] with the core thrusts and parries of karate. [Through / Thorough] Miyagi’s deceptively simple chores, Daniel has [absorbed / been absorbed] the basics of karate ― without knowing it.

20. Viola의 즐거운 가족 행사

Granddaddy said, “Viola, won’t you have a glass?” Viola glanced at Mother and then [said / saying], “No, no, Mr. Tate, I couldn’t ―.” He ignored her and put a glass into her hands and then [another / the other] into SanJuanna’s hands. They all stood and [raised / rose] their glasses in celebration. We imitated them with glasses of milk, [laughing / laughed]. Father spoke. “To our good health, to our continuing prosperity, and, on this grand occasion, to Grandfather and his scientific accomplishment. I must admit [that / what] there were times [when / which] I [wondered / wandered] about the way you spend your time, but you have proven it [to be / being] all worthwhile. We are a proud family tonight!” Harry started up a chorus of “For He’s a Jolly Good Fellow” and then [led / leading] them all in giving three cheers.

21. 회사 차원의 자원봉사가 회사에 대한 헌신도를 높여준다

Some organizations may be [reluctant / willing] to [facilitate / facilitating] their employees’ participation in volunteer activities. They may believe it’s none of their business: [if / unless] employees want to do volunteer activity, they can make their own arrangements and [do / be] so on their own time. [Corporations / Cooperations] also may be concerned about allocating the resources [needed / that needed] to set up such programs, or perhaps they fear [that / what]  facilitating employees’ engagement elsewhere may [weaken / enhance] their commitment to the organization or their jobs. Not to worry on that last point: research shows that participating in corporate volunteer activity [heightens / weakens] rather than weakens employees’ organizational commitment, in part because people feel a sense of selfworth when they do the good deeds that their organizations made [it / that] easier [for / of] them [to do / doing].

22. 평생 학습/배움(lifetime learning)

Too many people suffer from [destination / departure] [disease / decease]. They reach a certain level, [earn / earning] their degrees, buy their dream homes, and then just coast. Studies show 50 percent of high school graduates never [read / reads] another entire book. One reason may be [that / what] they see learning as something you do in school, just something you do for a period of life instead of as a way of life. We all learned when we were in school. Our teachers, coaches, and parents taught us. We were [expected / expecting] [to learn / learning] when we were school age. But some tend to think that once they finish a certain level of education: “I’m done with school. I’ve got a good job.” Winners never stop [learning / learning]. [Whether / Although] you’re nine or ninety years old, you should constantly be learning, [improving / improve] your skills, and getting better at what you do.

23. 제국의 합성 문화/문명(hybrid cultures/civilizations)

The cultural ideas [spread / that spread] by [empire / umpire] [were / was] seldom the [exclusive / inclusive] creation of the ruling elite. Since the imperial vision tends to be universal and inclusive, [it / that] was relatively easy [for / of] imperial elites to [adopt / adept / adapt] ideas, norms, and traditions from [wherever / whenever] they found them, rather than to stick to a single rigid tradition. While some emperors sought [to purify / purifying] their cultures and return to what they viewed as their roots, for the most part empires have produced hybrid civilizations that absorbed much from their subject [people / peoples]. The imperial culture of Rome was Greek almost as [much / little] as Roman. Imperial Mongol culture was a Chinese copycat. In the imperial United States, an American president of Kenyan blood can eat Italian pizza while [watching / being watched] his favorite film, Lawrence of Arabia, a British epic about the Arab rebellion against the Turks.

24. 자신을 노출하는 사람 VS 자신을 노출하지 않는 사람

People who communicate to [others / the others] about themselves rather freely, who are frank and open, who [express / expresses] their views, opinions, knowledge, and feelings freely, and who share their knowledge and personal experiences with others can [be considered / consider] as the selfdisclosing type. These people constantly communicate with others and make an impact on them. This communication or selfdisclosure [helps / helping] in generating data and such an individual has more of an open and public self than private self. Without an [optimal / optimistic] amount of selfdisclosure we deny an opportunity [for / of] others [to know / knowing] us and for [ourselves / us] to get [appropriate / appreciate] feedback. People who don’t communicate openly are private individuals who may have difficulty [discovering / to discover] themselves fully. At least [it / that] is difficult for them to see themselves fully through the eyes of others and [also / yet] they make limited impact on others.

25. Paul Klee의 일생

Paul Klee was born in Bern, Switzerland, [in / on] December 18, 1879. His father was a music teacher and his mother was a singer and an [amateur / amateurish] painter. As a child, Paul drew constantly. His favorite [subject / object] was cats. Then at the age of seven, he learned to play the violin, [which / where] he continued throughout his adult life. [In fact / However], he even played with the Berlin Municipal Orchestra for a while. Although music was important to Paul, he became an artist. In 1898, he began his art career by [studying / being studied] at the Munich Academy. After, from January 1921 to April 1931, he taught painting at the Bauhaus. Paul also kept a notebook of his artistic insights and ideas and published [a / the] number of books about art. By his death in 1940, he [had / had been] created an impressive amount of work: over ten thousand drawings and [nearly / near] five thousand paintings during his lifetime.

26. 실용문 생략

27. 실용문 생략

28. 손빨래를 대신하고 진화하는 세탁기의 경이로움

Before the washing machine was invented, people [used / used to] washboards to scrub, or they carried their laundry to riverbanks and streams, [where / which] they beat and rubbed [it / them] against rocks. Such backbreaking labor is still commonplace in parts of the world, [but / so] for most homeowners the work is now [done by / doing] a machine that automatically regulates water temperature, measures out the detergent, [washes / washing], rinses, and spindries. With its electrical and mechanical system, the washing machine is one of the most technologically advanced [examples / example] of a large household appliance. It not only cleans clothes, but it [does / is] so with far less water, detergent, and energy than [washing / washed] by hand [requires / is required]. [Compared / Comparing] with the old washers that [squeezed / was squeezed] out excess water by feeding clothes through rollers, modern washers are [indeed / also] an electricalmechanical phenomenon.

29.  슬픔(sadness)에 대한 인식 변화

Sadness in our culture is often [considered / considering] an unnecessary and undesirable emotion. Numerous selfhelp books promote the benefits of positive thinking and positive behaviors, [assigning / assign] negative [affect / effect] in general, and sadness in particular, to the category of “problem emotions” that need to [be eliminated / eliminate]. Much of the psychology profession is employed in managing and [relieving / releasing] sadness. [Yet / So] some degree of sadness and depression has been far more [accepted / accepting] in previous historical ages than [is / does] the case today. From the classic philosophers through Shakespeare to the works of Chekhov, Ibsen, and the great novels of the 19th century, [exploring / explore] the emotions of sadness, longing, and depression [has / have] long been considered instructive . [It / This] is only recently that a thriving industry [promoting / promoted] positivity has managed [to remove / retaining] this earlier and more balanced view of human affectivity.

30. 도표 내용 일치 생략

31. 선호하는 음식에 대한 유연성

Changing our food habits [is / are] one of the hardest things we can do, because the impulses [governing / govern] our preferences are often hidden, even from ourselves. And [yet / so] adjusting what you eat is entirely possible. We do it all the time. [Were this / This were] not the case, the food companies that launch new products each year [would / will] be wasting their money. After the fall of the Berlin Wall, housewives from East and West Germany tried each other’s food products for the first time in decades. [It / That] didn’t take long for those from the East [to realize / realizing] that they preferred Western yogurt [to / than] their own. [Equally / Otherwise], those from the West discovered a liking for the honey and vanilla wafer biscuits of the East. From [both / either] sides of the wall, these German housewives showed a remarkable flexibility in their food preferences.

32. 인생에서와 같이 균형을 맞추려는 도덕심

Life is a balancing act, and so [is / does] our sense of morality. Research suggests that when we view ourselves as morally [deficient / sufficient] in one part of our lives, we search for [moral / mortal] actions that will balance out the scale. Maybe you know you should be recycling but just never get around to [gathering / gather] up your glass, paper, and plastics [in / on] time for the recycling truck. One day you happen to be walking through a hardware store and [notice / noticing] a rack of energyefficient light bulbs, and you instantly decide [to buy / buying] twenty of them and change out [every / all] bulb in your house. The moral deficiency (not recycling) is, in your view, [balanced by / balancing] a moral action (installing energyefficient bulbs). The problem is that the seesaw can also tip the [other / same] way: If we believe we are doing [enough / deficiently], morally speaking, then there’s [little / a little] reason to do more. The scale is already [level / unlevel].

33. 온라인 생활의 실체와 온라인 생활의 경험 (방식사이)의 차이

The gap between the reality of online life and how we experience it prevents our discussion of Internet [privacy / publicity]. Consider email. People “know” (that) email is not private. And [yet / so] many will use email, at least sometimes, for intimate correspondence. Over decades, I have asked [why / how]. The answer is always the same: When you stare at a screen, you feel completely [alone / lone]. That sense of being alone with the person [to whom / whom] you are writing ― [as / even] though you were the only two people in the world ― often [blocks / block] out what you know [to be / it to be] true. Email can be seen; it will be stored; and then it can be seen again. The seeming ephemerality of what is on the screen [masks / is masked] the truth: What you write is not erasable. More generally, the experience of the net [undermines / illuminate] the reality of the net. * ephemerality: 단명, 덧없음

34. 깊이 있는 자료처리의 중요성 (Emphasis of Deep Processing)

One line of research suggests that how [often / deep] you go over material is [less / more] critical than the [depth / frequency] of processing that you [engage in / engage]. [Thus / However], if you expect [to remember / remembering] what you read, you have to wrestle fully with its meaning. Many students could probably benefit if they spent [less / more] time on rote repetition and [more / less] on actually paying attention to and [analyzing / analyze] the meaning of their reading assignments. In particular, [it / that] is useful to make material personally [meaningful / meaningfully]. When you read your textbooks, [try / trying] to relate information to your own life and experience. For example, if you’re reading in your psychology text about the personality trait of confidence, you can think about which people you know who are particularly [confident / confidence] and why you would characterize them as being that way.

35. effects of tourism on climate change(관광업이 기후변화에 미치는 영향)

Tourism is one of many contributors to changes in the climate system. As with other human activities, [there / they] are many ways and spatial scales [at which / which] tourism contributes to climate change. [For example / In contrast], changes in land cover and use, such as replacing forest with resort buildings and other structures, can [modify / be modified] the local climate. Local climate changes may also be caused when air pollutants are [emitted by / emitting] the structures’ incinerators, by [stationary / stationery] and mobile engines, and during landclearing activities. Gradually, over space and time, even these locally focused human activities are known [to change / changing] the climate, regionally and globally. They work together with more global scale forces such as [those / that] related to emissions from aircraft [carrying / that carrying] tourists to and from their destinations.

36. 아이디어와 적용사이의 단축된 시간 / 과학적 발견들의 더 빨라진 상용화

Scientific discoveries are [being brought / bringing] to fruition at a faster rate than ever before. [For example / However], in 1836, a machine was invented that mowed, threshed, and tied straw into bundles and [poured / pouring] grain into sacks. The machine was based on technology that even then was twenty years old, but [it / this] was [not until / until] 1930 that such a machine actually was marketed. The first English patent for a typewriter [was / has been] issued in 1714, but another 150 years passed [before / after] typewriters were commercially available. Today, such delays between ideas and application [are / is] almost unthinkable. It is not that we are more eager or more ambitious than our ancestors [but / and] that we have, over time, invented all sorts of social devices to [hasten / delay] the process. Thus, we find that the time between the first and second stages of the innovative cycle ― between idea and application ― [has / have] been cut radically.

37. 문제를 재정의해서 창의적으로 해결해야 한다

Most of us have problems that [have been / have] posed to us (e.g., assignments from our supervisors). But we also recognize problems on our own (e.g., the need for additional parking space in the city [where / which] you work). After identifying the existence of a problem, we must define [its / their] scope and goals. The problem of parking space is often [seen / seeing] as a need for [more / less] parking lots or parking garages. [However / Therefore], in order to solve this problem creatively, it may be useful to redefine it as a problem of too many vehicles [requiring / required] a space to [sit in / sit] during the workday. In that case, you may decide [to organize / organizing] a carpool among people who use downtown parking lots and institute a daytime local taxi service [using / used to] these privately owned vehicles. [Thus / Yet], you solve the problem not as you originally posed it [but / and] as you later reconceived it.

38. 유전이 아닌 학습을 통한 축구

Evolution did not give humans the ability to play soccer. True, it produced legs for kicking and elbows for fouling, but all that this enables us [to do / doing] [is / are] perhaps [practice / practices] penalty kicks alone. [To get / Get] into a game with the strangers we find in the schoolyard on any given afternoon, we not only have to work in concert with ten teammates we [may / should] never [have met / meet] before, we also need to know that the eleven players on the opposing team [are / is] playing by the [same / different] rules. Other animals that engage strangers in ritualized aggression [do / does] so largely by [instinct / distinct] — puppies throughout the world [have / has] the rules for roughandtumble play [built / building] into their genes. But human teenagers have no such genes for soccer. They can [nevertheless / therefore] play the game with complete strangers because they have all learned an [identical / unfamiliar] set of ideas about soccer. These ideas are entirely [imaginary / imaginative], but if everyone shares them, we can all play the game.

39. foragers(수렵 채집 생활인들)의 varied diet(다양한 음식)

The foragers’ secret of success, [which / what] protected them from starvation and malnutrition, [was / were] their [varied / limited] diet. Farmers tend to eat a very limited and unbalanced diet. Especially in premodern times, most of the calories [feeding / fed] an agricultural population [came / coming] from a single crop ― such as wheat, potatoes, or rice ― that [lacks / lack] some of the vitamins, minerals, and other nutritional materials (that) humans need. The typical peasant in traditional China ate rice for breakfast, rice for lunch, and rice for dinner. If she was lucky, she could expect [to eat / eating] the same on the following day. [By contrast / Likewise], ancient foragers regularly ate dozens of different foodstuffs. The peasant’s ancient ancestor, the forager, [may / should] [have eaten / eat] berries and mushrooms for breakfast; fruits and snails for lunch; and rabbit steak with wild onions for dinner. Tomorrow’s menu [might / cannot] have been completely [different / the same]. This [variety / sameness] ensured that the ancient foragers received [all the / the all] necessary nutrients.

40. 회사들의 카페테리아 장려금 프로그램

Some companies provide their employees [with / for / to] cafeteria incentive programs. The term cafeteria is used because choices are [similar / familiar] to [those / ones] in a cafeteria, [in which / which] a diner proceeds down the line and chooses those foods that he or she would like and [leaves / leave / leaving] the others. Cafeteria incentives take [a variety of / limited] forms. In many cases, the company will put aside a pool of money that each individual can spend on these options, such as $3,000 annually. Then, if one person has a family with two small children and [wants / wanting] to use some of this money for a childcare program, the costs are automatically deducted from that employee’s pool of money. [Another / The other] individual might purchase additional life insurance or medical coverage to meet his or her specific needs. At Lincoln Electric, [for example / however], all payments for worker medical insurance [come / comes] from the bonus pool. The employees decide what type of coverage [they / do they] want and the cost is deducted from their bonus.

41-42  의미가 변하고 있는 단어들

We lose our words. Intelligence once meant more than what any artificial intelligence [does / are]. It used to [include / including] sensibility, sensitivity, awareness, reason, wit, etc. And [yet / so] we readily call machines [intelligent / intelligence] now. Affective is [another / the other] word that once meant a lot [more / less] than what any machine can deliver. [Yet / So] we have become used to [describing / describe] machines that portray emotional states or can sense our emotional states as exemplars of “affective computing.” These new meanings become our new normal, and we forget other meanings. We have to struggle to recapture lost language, lost meanings, and perhaps, [in / on] time, lost experiences.

At one conference I attended, the robots were [called / calling] “caring machines,” and when I objected, I [was told / told] we were using this word not because the robots care [but / and] because they will take care of us. The conference participants believed (that) caring is a behavior, a function, not a feeling. They seemed [puzzled / puzzling]: Why did I care so much about semantics? What’s wrong with me?

It is natural [for / of] words [to change / changing] their meaning over time and with new circumstances. Intelligence and affective have changed their meaning to [accommodate / exclude] what machines can [do / be]. But now the words caring, friend, companionship, and conversation?

A lot is at [stake / state] in these words. They are not yet lost. We need to remember these words and this conversation before we [don’t / won't] know how to have it. Or before we think (that) we can have it with a machine.

43-45  Michael이 보여준 사랑의 순수함에 경탄한 글쓴이

(A) It was August 18, 1999, back [near / nearly] the start of our inspirational trip across the U.S. My husband and I visited a center for children with special needs in Portland, Oregon. After receiving a gift from me, a brighteyed young boy, Michael, reached into his pocket, [retrieved / retrieving] something, and held it [hidden / hiding] in his closed fist. “Now I want to give you something,” he smiled, [extending / expanded] his hand to me. “It’s for luck. I [found / founded] it this morning.” I opened my palm. Onto it he dropped something moist and green.

(C) For a second I felt [confused / confusing]. But then I recognized it as a clover that, indeed, had four leaves on just one stem. I got a quick flashback to when my cousin, John, and I looked for [fourleaf / four-leaves] clovers when we were about the same age as Michael. He and I would search through patches of clover at our grandparents’ house for hours. When we got tired [of / from] the quest, we would each “make” a fourleaf clover by combining a regular threeleaf clover with a stem [from which / which] two of the leaves [had been / had] removed. We held the two stems together just so and tried to make the combo [look / to look] like a true fourleaf clover. We never did find a real [one / it].

(B) I told Michael that I greatly appreciated his gesture, [that / which] I would enjoy [holding / to hold] his clover for the rest of my visit there, and that I would certainly take the memory of it with me. [However / Therefore], I did not want to take the actual clover with me; I wanted him [to keep / keep] [it / one] for himself. “Why?” he asked. “Fourleaf clovers are rare and hard to [find / find them],” I answered. “I [used / was used] to look for them a lot and I never found one.”

(D) “Really?” he said. “Really,” I said, and went on to tell him about [how / what] I created those lookalikes. “Then for sure I want you [to have / having] this real one,” said Michael. “I find them all the time. Don’t worry. I’ll find [another / the other] one.” I marveled at the pureness of his loving. And I was struck by the symbolism. For Michael, those fourleafed clovers were [like / alike] love. He gave plenty away and always found plenty more.

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