2025년 고3 5월 전국 연합 모의고사 변형 문제 Part 3

2025년 고3 5월 전국 연합 모의고사

변형 문제 Part 3

2025년 고3 5월 전국 연합 모의고사 변형 문제 Part 3

2025년 고3 5월 전국 연합 모의고사 변형 문제 Part 3

 

일반 워크북 형태의 문제에서 벗어나 The Makings가 만든

2025년 고3 5월 전국 연합 모의고사 변형 문제 Part 3

출판사에서 오랫동안 영어 번역과 교정을 하셨던 원어민 선생님과 

현직에서 강사를 하고 있는 연구진들이 학생들을 위한 최상의

2025년 고3 5월 전국 연합 모의고사  변형 문제 Part 3 을 선보입니다. 

사고력과 이해력을 요구하는 문제들로 내신 대비 뿐만이 아니라

수능도 한꺼번에 공부하실 수 있는 자료입니다.

중간고사&기말고사 전에 더메이킹스(The Makings)에서 제작한

2025년 고3 5월 전국 연합 모의고사 변형 문제로 마무리 하세요. 

 

정답 확인 하러가기!

https://themakings.co.kr/245

2025년 5월 3학년 영어 모의고사 변형문제

 

 

 

The Makings의 2025년 고3 5월 전국 연합 모의고사 변형 문제는

총 11개의 유형으로 구성되어 있습니다. 

 

1. 빈칸 채우기(객관식)

2. 글의 내용 일치/불일치(객관식/한글 선택지)

3. 글의 내용 일치/불일치(객관식/영어 선택지)

4. 글 끼어 넣기(객관식)

5. 어법(서술형)

6. 어휘(서술형)

7. 주제문(객관식/영어 선택지)

8. 어휘 빈칸 채우기(서술형)

9. 영작(서술형)

10. 요약문 완성하기(서술형)

11. 문단 재배열 하기(객관식)

 

 

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더메이킹스(The Makings)가 제작한

2025년 고3 5월 전국 연합 모의고사 변형 문제 Part 3의 지문입니다. 

 

1번 지문(문항 번호 29번)

Working with neuroscientists who use neuroimaging to understand how the human brain works, anthropologist Simon Cohn has shown the extent to which scientists need to develop personal, even intimate, relationships with their subjects in order to secure their cooperation. Only by enlisting subjects in a social relationship, even if briefly, do the researchers feel they can depend on the subjects to follow directions to the best of their ability. Strapped down uncomfortably in a dark, noisy scanner, subjects must nonetheless pay attention and follow directions in order to produce data the researchers can use. Before the subjects ever enter the scanner, researchers provide them with reassurance and sympathy and share personal experiences, creating a subjective alliance between researcher and subject. Although these tactics might influence the specific subjective experiences revealed in the scanner, they are carefully eliminated from the experimental reports so that only the signals from subjects' brains in response to stimuli in the scanner come to light.

 

2번 지문(문항 번호 30번)

Because we are attuned to the world by being-in-a-mood, the world is disclosed to us through our moods but it also influences these moods. This is relevant to the claim that mood is 'scaffolded' by the environment, where an interaction with the environment is necessary for the creation of affective states. In one type of affective scaffolding, one can 'experientially incorporate parts of the world' in the sense that when one undergoes certain moods, one experiences certain aspects of the world as part of oneself. In this case, the way that the world appears is directly dependent upon the way we are attuned to it through mood. To give an example 'when I am melancholic it is not just that I feel as though the world is grey. Rather, when I am melancholic the world is grey.' Such a state presupposes the absence of a distinction between what is out there and what is in here. The boundaries between ourselves and the external world seem to disappear such that the mood one is in determines which features of the environment will matter and in what way.

 

3번 지문(문항 번호 31번)

According to philosopher Habermas, the public sphere is 'the sphere of private people come together as a public'. Habermas's basic praise of the private sphere contradicts that of the ancients. It is not a realm of mere particularity; it harbours its own universals. It is in fact equal in value to the public sphere. As Habermas explains, 'the public sphere has a complementary relation to this private sphere, from which the public, as the bearers of the public sphere, is recruited'. Habermas pictures the private sphere as the waiting room in which people develop the consciousness that enables them to step out in public. This involves self-confidence, critical faculties, opinion- and will-formation, and so on. It is in the private sphere, especially the privacy of one's own home, that one is able to find one's very identity, to achieve existential meaning and a personal conception of the good. It is the lifeworld out of which the public sphere is generated, enabling defects in the economic and political systems to be confronted. Privacy thus qualifies persons for the public sphere, for rational-critical interaction in street meetings or on social media.

 

4번 지문(문항 번호 32번)

There is a view of culture that rejects the idea that culture can be owned. This view is exemplified by Xuanzang, the Chinese traveler who went to India and brought back Buddhist manuscripts. It was embraced by Arab and Persian scholars who translated Greek philosophy. It was practiced by countless scribes, teachers, and artists who found inspiration far outside their local culture. Culture, for these figures, is made not only from the resources of one community but also from encounters with other cultures. It is crafted not only from the lived experience of individuals but also from borrowed forms and ideas that help individuals understand and articulate their experience in new ways. When seen through the lens of culture as property, these figures might appear to be unwelcome visitors, appropriators, even thieves. But they pursued their work with humility and dedication because they understood instinctively that culture evolves through circulation; they knew that false ideas of property and ownership impose limits and constraints, leading to impoverished forms of expression.

 

5번 지문(문항 번호 33번)

An expense that reinforces the honesty of a signal is its potential reputational cost. For example, a signal might be considered costly when there's a greater risk that a dishonest signaller will receive a penalty as a result. The most powerful signals in nature aren't directed one-to-one. The brightly coloured poison frog and the impressive tail of the peacock are for all to see. The more witnesses of a signal, the higher the risk is for a dishonest signaller. Interestingly, the arrival of digital communications (specifically targeted ads online), is limiting this reputational risk, theoretically reducing the impact of a communicator's signal. Writer Don Marti hypothesises that, in communications, "targeting breaks signalling." This means that when you see an advertisement that's targeting you alone, it's more like a cold call than a public message. It doesn't carry the same credible information about the seller's intentions because it's free of reputational cost. It's maybe no surprise that deceptive sellers have far more success online than through more public communication channels. To build trust, often it's not just about seeing the message, it's knowing that other people have seen it too.

 

6번 지문(문항 번호 34번)

When someone recounts their story of some tragedy, the other responds with 'I feel for you. That happened to me.' Through identification, the object of the emotional response shifts from the other person to oneself. Such identification fails to count as empathy since it is not a genuine instance of sharing in the emotional response of the other (with temporarily activated concern for the other) but is a simple projection of the self onto the other. It is merely one's own ─ imagined or remembered ─ emotional response. To put this in other words, there is a forgetting that it is not you but the other who is in the situation. What happens in the case of empathy is an attempt to appreciate a situation from another's point of view without losing sight of this being experienced by the other. In other words, we attempt to consider what it is to experience such circumstances with a particular set of beliefs and desires that we take the other to hold (which may or may not overlap with our own).