한영2 2주차 복습시험
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Question 1 of 7
1. Question
To understand the interaction between smart machines and the value of human agency, it is useful to examine a hypothetical scenario devised by the philosopher Robert Nozick in 1974. Welcome to “the experience machine”. Imagine you had access to a machine that could provide you whatever pleasurable experiences you desired. These could be as trivial as the experience of riding a roller coaster, eating an ice cream cone, or dancing to your favorite music. Or they could be as profound as falling in love and being loved in return, writing and performing music, or bringing about world peace. If you felt your imagination was impoverished, you could access a library of options drawn from literature, film, and travel. The experience machine gives you the full sensation – the lived and felt reality – of experiencing anything as if from the inside. You could program your wildest dreams as well as your most familiar pleasures. And imagine that you can do so today, tomorrow, next month, or even for the rest of your life. You could plug into this machine and be guaranteed to feel the experience of happiness forever.
- Which of the following cannot be inferred from the passage?
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Question 2 of 7
2. Question
To create the experience machine, Nozick imagined using ‘super-duper neurophysicists,’ Today, we need not imagine a brain scientist but the actual computer scientists behind virtual reality devices. Instead of the hypothetical example of the experience machine, imagine the Oculus Rift – the powerful VR goggles manufactured by Facebook – on steroids. This is not quite as preposterous or unimaginable as it may sound. Palmer Luckey, a co-creater of Oculus, had in mind a set of gaming experiences in VR, but in interviews he also expressed a far grander aspiration. He spoke of a “moral imperative” to bring VR to the masses so that they, too, and not only the wealthy or geographically privileged, could experience the good things in life such as a sunset over the Aegean Sea, the Mona Lisa in Louvre, etc. “Everyone wants to have a happy life,” he said, and virtual reality “can make it so anyone, anywhere can have these experiences.”
2. Which of the following cannot be inferred from the passage?
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Question 3 of 7
3. Question
If you could plug into a virtual reality experience machine, would you? Should you? Luckey was asked this question by a journalist, and said he would “absolutely” plug in: “If you asked anyone in the virtual reality industry, they would say the same.” Nozick thought it obvious that no one would plug into the experience machine. “We care about more than just how things feel to us from the inside; there is more to life than feeling happy,” he wrote. Nozick was posing a simple and fundamental question, familiar not only to philosophers but to everyone who has wondered about our purpose in life: Is happiness, specifically the experience of being happy, the only important thing in life? In answering that question in the negative, he was taking aim at utilitarianism, the philosophical creed first developed by Jeremy Bentham. Utilitarianism holds that the ultimate good in life – the summum bonum is happiness, understood as the experience of pleasure, and that the morally correct action for an individual is that which maximizes happiness for all, the greatest good of the greatest number. The implicit moral task of technologists, then, is to identify the best means to maximize happiness.
3. Which of the following cannot be inferred from the passage?
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Question 4 of 7
4. Question
[4~5번] In saying that anyone reading about the ⓐexperience machine would decline to plug in, Nozick was pointing to the significance of knowing that our own agency, our own effort and talent, are connected to the experiences we have in life. “We want to be importantly connected to reality, not to live in ⓑa delusion,” he said. What’s troubling about the experience machine is that apart from deciding to plug in, our own efforts bear no causal connection to our experience. True happiness can be achieved only when we bring about our own pleasure or well-being, not when you get its ⓒsimulacrum for free. ⓓThe most incredible virtual reality device might have some appeal, but would you really want to plug in forever, even if you were guaranteed the maximal flow of pleasure you could imagine? For many people, the answer is no. We generate meaning in life not merely from the felt experience of pleasure, pain, or anything in between but also from knowing that our actions, our very intentions and efforts, imperfect though they may be, are directly and causally connected to what we ⓔexperience.
4. Which of the following cannot be inferred from the passage?
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Question 5 of 7
5. Question
5. Which of the following understandings for ⓐ-ⓔ is NOT correct? Choose TWO.
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Question 6 of 7
6. Question
One of the pioneers of virtual reality is Jason Lanier, now one of the most trenchant critics of the development of technology in the past decade. Lanier’s 2010 book You are not a gadget: A Manifesto, written before Facebook had turned a profit, anticipated many of the privacy-abusing practices so familiar in technology today. It also made the startling claim that certain features of digital technology “tend to pull us into life patterns that gradually degrade the ways that each of us exists as individuals.” In other words, we can lose our humanity if we don’t attend carefully to what technology is doing to us. There are some forms of labor we simply don’t want to replace with machines if we’re at all interested in maintaining a society in which individuals find meaning and motivation in their daily lives. Even if machines can outperform humans at certain tasks, we might decide that we either want to do the task ourselves or craft the technology in a way that preserves human interaction. And given the pace of automation in our lives, we have to attend not just to deciding on the importance of human ageny and labor in any particular case but also to the slow and steady outsourcing of our agency to machines, one small increment at a time. The aggregation or accumulation of smart machines in our lives and the death-by-a-thousand-cuts degradation of human agency are the most insidious problems we face.
6. Which of the following cannot be inferred from the passage? Choose TWO.
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Question 7 of 7
7. Question
We don’t want to overdramatize the idea of human agency or romanticize the importance of human labor. When it comes to what gives life meaning and what produces individual well-being, there is no shortage of tasks, such as computing spreadsheets, that we should gladly give over to machines. If we can automate forms of labor that are boring, exploitative, alienating, or dangerous, we should. But we might equally seek to develop smart machines that augment rather than displace human agency in the arenas that are essential to our well-being and our very sense of humanity. This involves both the design of technology and the policies that regulate its use. Smart machines might increasingly outperform humans and deliver greater productivity, but at bottom, we can’t automate human flourishing.
7. Which of the following cannot be inferred from the passage? Choose TWO.
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