한영2-1기말 2주차 진단고사
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필독
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Question 1 of 10
1. Question
- 다음 글의 제목으로 가장 적절한 것은?
This is somewhat similar to my own relationship with them. When I speak with them in English they address me as ‘you’, which makes my status equal to theirs. In Korean, a mother is never addressed as ‘you’. There is no second person pronoun for mother. Terms of address and reference for mother are always emma or emeni, which both mean mother. The boys switch language from Korean to English when they want to address me as ‘you’. In fact, my cousin who lives in the United States said to his daughter that he didn’t want her to address him as ‘you’. I can understand why he feels uncomfortable being called ‘you’ by his own kids and I sympathise with him. It is as if I were one of all those other people who could be ‘you’ to my children, which I feel awkward about. I did not go as far as forbidding them to address me as ‘you’, but I urge them to speak in Korean when they talk to me.
① The Cultural Nuances of Addressing Parents
② How to Teach Children Proper Language Etiquette
③ The Differences Between Korean and English Pronouns
④ Why Parents Feel Awkward Being Addressed as ‘You’
⑤ The Importance of Maintaining Native Language at Home
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Question 2 of 10
2. Question
- 주어진 글 다음에 이어질 글의 순서로 가장 적절한 것을 고르시오.
When people reflect on what it takes to be mentally fit, the first idea that comes to mind is usually intelligence. The smarter you are, the more complex the problems you can solve- and the faster you can solve them. Intelligence is traditionally viewed as the ability to think and learn.
(A) We refresh our wardrobes when they go out of style and renovate our kitchens when they’re no longer in vogue. When it comes to our knowledge and opinions, though, we tend to stick to our guns. Psychologists call this seizing and freezing.
(B) Yet in a turbulent world, there’s another set of cognitive skills that might matter more: the ability to rethink and unlearn, but we hesitate at the very idea of rethinking. Rethinking isn’t a struggle in every part of our lives. When it comes to our possessions, we update with fervor.
(C) We favor the comfort of conviction over the discomfort of doubt, and we let our beliefs get brittle long before our bones. We laugh at people who still use Windows 95, yet we still cling to opinions that we formed in 1995. We listen to views that make us feel good, instead of ideas that make us think hard.
① (A) – (C) – (B) ② (B) – (A) – (C) ③ (B) – (C) – (A)
④ (C) – (A) – (B) ⑤ (C) – (B) – (A)
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Question 3 of 10
3. Question
- 다음 빈칸에 들어갈 말로 가장 적절한 것을 고르시오.
My husband and I are not the only ones to struggle with cultural differences. Since we raise our children pretty much in the way in which we were raised in Korea, my two boys, John and Emmanuel, seem to experience ________. But in their case, they take Aussie culture as the norm and accept Korean culture as family tradition and ethnic heritage. Both are fluent in Korean, which we encourage them to speak at home. From an early age, they knew how to manipulate the language for their convenience and their purposes. For instance, Emmanuel switches from Korean to English when he wants to be equal to his big brother. He then calls him John, which is never possible for him to do in Korean − one cannot call one’s older siblings by their first name in Korean. This happens often when they play a game and start to argue over who did what wrongly. As soon as Emmanuel feels that he has to argue on the same level, he suddenly changes the language. They continue to argue until the problem is solved. However, when Emmanuel feels that he is vulnerable in the same game and wants to appeal to John’s good will so that he will treat him well, he switches back to Korean and calls him hyeng ‘big brother’, framing him as someone who is supposed to be ‘above’ him and protective toward a younger sibling. Their relationship with one another doesn’t stand still. It changes with the language they speak, and they often choose the language depending on how they want to relate to one another in a given situation.
① less conflicts than we had as kids
② many of the same cultural clashes
③ fewer language-related issues
④ identical daily routines and habits
⑤ difficulties unrelated to culture
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Question 4 of 10
4. Question
- 다음 글을 바탕으로 추론할 수 없는 것을 고르시오.
What exactly does normal science involve? According to Thomas Kuhn it is primarily a matter of puzzle-solving. However successful a paradigm is, it will always encounter certain problems – phenomena which it cannot easily accommodate, or mismatches between the theory’s predictions and the experimental facts. The job of the normal scientist is to try to eliminate these minor puzzles while making as few changes as possible to the paradigm. So normal science is a conservative activity – its practitioners are not trying to make any earth-shattering discoveries, but rather just to develop and extend the existing paradigm. In Kuhn’s words, ‘normal science does not aim at novelties of fact or theory, and when successful finds none’. Above all, Kuhn stressed that normal scientists are not trying to test the paradigm. On the contrary, they accept the paradigm unquestioningly, and conduct their research within the limits it sets. If a normal scientist gets an experimental result which conflicts with the paradigm, they will usually assume that their experimental technique is faulty, not that the paradigm is wrong.
① Normal scientists primarily focus on resolving discrepancies between theoretical predictions and experimental outcomes without altering the foundational assumptions of their paradigm.
② Normal science, as described by Kuhn, involves a rigorous testing of the paradigm to identify and correct any fundamental flaws in its structure.
③ The approach of normal science is to make incremental advancements rather than seeking groundbreaking changes that could challenge the established paradigm.
④ According to Kuhn, successful normal science results in no new significant discoveries or theoretical innovations.
⑤ When faced with experimental results that contradict the accepted paradigm, normal scientists typically doubt the accuracy of their experimental methods rather than the validity of the paradigm.
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Question 5 of 10
5. Question
- 다음 글을 바탕으로 추론할 수 있는 것을 고르시오.
I’ve also discovered, talking to other immigrants, that I was not alone in taking the routine ‘Did you have a good weekend?’ as a genuine question. I learnt that conversational routines like this are also culture-specific. It took me a bit of time to learn new cultural assumptions and expectations. I understood that the knowledge of the language alone would not guarantee full communication with people from a different linguistic and cultural background. Having experienced problems in communication for some time, I tended to feel uncertain, insecure about how to interpret our conversations with Anglo-Australian friends and colleagues. Sometimes I felt guilty about not having enough knowledge of the new culture. I knew that it was not my fault, but since my culture was not a part of the mainstream culture I thought I was the one who had to take care of any misunderstandings. Of course, monolingual Aussies would not know what it is like to belong to a cultural minority.
① The speaker quickly adapted to the cultural norms and conversational routines of the new country.
② The speaker believes that monolingual Australians have a comprehensive understanding of the challenges faced by cultural minorities.
③ The speaker felt responsible for resolving any cultural misunderstandings due to their minority status.
④ The speaker found that mastering the language was sufficient to overcome all communication barriers.
⑤ Immigrants universally experience feelings of security and confidence in their understanding of cultural nuances in a new country.
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Question 6 of 10
6. Question
- 글의 흐름으로 보아, 주어진 문장이 들어가기에 가장 적절한 곳을 고르시오.
But when our Korean friends commented on something nice about the house, I immediately said something negative such as: ‘No, but there’s a lot to work on’.
When I happen to be with people from both cultures, Korean and Australian, I feel quite amused observing myself reacting differently towards the two parties. For instance, when we moved into a new house we invited a few families whom we had known for years − both Korean and Australian friends of ours. ( ① ) When my Australian friends said something nice about our new house, my husband and I would automatically thank them. Then the conversation flowed quite nicely in a pleasant atmosphere in which I felt good about the house too. ( ② ) Then they continued to praise it and my husband would counter with another negative response. While I practised two different conversational routines involving praising I laughed silently inside myself. In Korean culture, responding to any kind of praise by thanking means agreement with what was said. ( ③ ) This means that one thinks good things about what one has done; in our case, buying a good house. ( ④ ) One is not expected to think or say good things about oneself in Korean culture, for this can be seen as arrogant and overly proud. Therefore, negating any praise is an expected conversational strategy. By contrast, in Aussie culture, it is appropriate to thank someone for praise given without necessarily agreeing with the given opinion. ( ⑤ ) From my experience, I think thanking is usually due to the goodwill of the interlocutor who gives praise in order to be nice. I knew that there were two different underlying assumptions behind those exchanges.
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Question 7 of 10
7. Question
- 다음 글의 주제로 가장 적절한 것은?
The same applies to emotion. I remember that I could not express some kinds of emotion, such as those described in Korean as miwunceng or siwensepsep, that I felt towards one of my relatives when he moved far away. The expression miwunceng is translated as ‘love−hate’, which in my view is very different from the original meaning. The Korean term for emotion miwunceng refers to a mixture of feelings towards someone that develop over a certain period of time (often a long period). It involves bad feelings experienced when being with that person, feeling responsible for helping that person, and feeling guilty because of not being able to do good things for that person. When I wanted to share how I felt with my friends in English I had to explain my emotion in a very limited way with some words which existed in English. I knew that I could be understood correctly straight away by my Korean friends if I used the Korean expressions. There were so many instances when I realised that I had to adjust myself to fit into the categories of English in order to express my emotions. I feel that I can discuss both my sensations and my emotions accurately in Korean, but not in English, and that by trying to describe them in English I misrepresent them.
① the challenges of translating emotions between languages
② the importance of bilingualism in expressing emotions
③ the differences between Korean and English emotional expressions
④ the impact of cultural context on emotional understanding
⑤ the role of language in shaping emotional experiences
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Question 8 of 10
8. Question
- 다음 글을 바탕으로 추론할 수 없는 것을 고르시오.
Through my own experience I have discovered that there are many English expressions that do not have counterparts in Korean, and vice versa. Often they are related to cultural values that do not seem to exist outside these cultures. Those which I feel have played the greatest role in my life between cultures include ‘fair/unfair’ (as used among siblings), ‘independence’ (from one’s parents), ‘tolerance’ (for people from different cultures), ‘enjoy’ (school or a particular school subject), kamwun (family honour), cosang (ancestors) and phiscwul (blood vein; that is, family), unhyey (indebted), contaymal (honorifics) and pelusepsta (ill-bred). Different cultures also seem to have different hierarchies of values. What is obvious and natural in Korean can be impossible to express in English unless one explains it with a long list of sentences, and vice versa. The daily challenge of cross-cultural communication at home
① The author has personally encountered challenges in translating certain English expressions into Korean due to cultural differences.
② Expressions like ‘fair/unfair’ and ‘independence’ are examples of concepts that are valued differently in different cultures.
③ The concept of ‘tolerance’ is universally understood and valued across all cultures.
④ Korean-specific terms such as kamwun and cosang reflect unique cultural values that are difficult to express in English without detailed explanations.
⑤ The author suggests that effective cross-cultural communication often requires extensive explanation of certain terms and concepts.
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Question 9 of 10
9. Question
- 다음 글의 주제로 가장 적절한 것은?
Individual human beings differ from one another physically in a multitude of visible and invisible ways. If races – as most people define them – are real biological entities, then people of African ancestry would share a wide variety of traits while people of European ancestry would share a wide variety of different traits. But once we add traits that are less visible than skin coloration, hair texture, and the like, we find that the people we identify as “the same race” are less and less like one another and more and more like people we identify as “different races.” Add to this point that the physical features used to identify a person as a representative of some race (e.g. skin coloration) are continuously variable, so that one cannot say where “brown skin” becomes “white skin.” Although the physical differences themselves are real, the way we use physical differences to classify people into discrete races is a cultural construction.
① the biological basis of racial differences
② the cultural construction of racial classifications
③ the physical traits that define human races
④ the variability of human physical features
⑤ the history of racial categorization
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Question 10 of 10
10. Question
- 다음 글의 요지로 가장 적절한 것은?
I have also noticed differences between Korean and Anglo-Australian culture not only in the kinds of emotion that one feels but also in the constraints on expressing one’s emotions. When I watched a television news report about a whole family dying in a car accident and leaving two young children orphans, I felt a little strange about the reaction of the grandmother of the children who had lost their parents and sisters, and of the other people who were interviewed. They were either close friends of the family or relatives. However, they reacted in a very calm way and tried not to express their emotions. From a Korean’s perspective the funeral was also too peaceful − without mourning, weeping or fainting. Then I understood that the uninhibited expression of personal emotions in public was not permitted in this culture, at least not as much as in Korea. It is much freer in Korea for people to express grief in public in such a tragic situation. In fact, it is seen as natural and human to let out extreme emotions. I could easily imagine that relatives would tear up their clothes or faint out of uncontrollable emotion if it happened in Korea. People would not feel anything bad about the dramatic display of grief. There is in Korean culture no presumption that emotion interferes with logical thinking. In Korean, one organ, maum, can carry out all these functions, while the functions of reasoning and feeling are separated by two different organs in English, linked with the concepts of ‘mind’ and ‘heart’. The emphasis on logical thinking in Anglo culture may have brought about caution in expressing strong emotions. F rom a Korean viewpoint, it could be healthier if one felt free to express one’s feelings in public without shame or guilt.
① 한국 문화에서는 비극적인 상황에서 감정을 자유롭게 표현하는 것이 자연스럽고 인간적이라고 여긴다.
② 앵글로-호주 문화에서는 감정 표현을 자제하는 것이 논리적 사고를 방해하지 않는다고 믿는다.
③ 한국과 앵글로-호주 문화는 감정 표현 방식에서 큰 차이를 보인다.
④ 비극적인 상황에서 앵글로-호주 사람들은 감정을 억제하는 경향이 있다.
⑤ 한국에서는 감정과 논리적 사고가 하나의 기관으로 이루어져 있다고 본다.
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