2026 수능완성 7강 변형문제

When trying to establish what is meant by digital preservation, the first question that ____ be addressed is: what are you actually trying to preserve?

This is clear in the analog ____ where the information content is inextricably fixed to the physical medium.

In the digital environment, the medium is ____ part of the message.

A ____ stream looks the same to a computer regardless of the media it is read from.

A physical carrier is necessary, but as long as the source media can be read, bit-perfect copies can be ____ cheaply and easily on other devices, making the preservation of the original carrier of diminishing importance.

As the physical media that ____ digital information are quite delicate relative to most analog media, it is expected that digital information will necessarily need to be migrated from one physical carrier to another as part of the ongoing preservation process.

It is not the media ____ but the information on the media that needs to be preserved.

Most collective rituals ____ participants to each other and inspire loyalty to the group.

Examples are countless, ____ from the ethnographic record but also from historical accounts.

People participate in ____ rituals in part because they wish to fit in with a group, and even very young children join in with ritualistic behaviors more eagerly when they are fearful of social exclusion.

But there are also certain elements of collective ritual that can further strengthen a ____ of belonging.

One is social synchrony — moving or chanting in time with others creates an illusion of ____ part of something much larger and stronger.

Another is emotional arousal ____ can help to create personally transformative shared experiences and produce some of the strongest forms of social cohesion known to humankind.

Rituals that emphasize common ancestry, such as the funeral rituals of descent groups, can also create a ____ sense of shared essence.

And, finally, highly repetitive rituals may help to establish standardized identity markers and unify ____ populations.

In a ____, we cannot speak about the infant’s needs without considering those of the mother.

“There is no such thing as a baby,” the British pediatrician D. W. Winnicott ____ said, explaining,

“if you show me a baby, you certainly show me someone else who is caring for the baby ... One sees a ‘nursing couple’ ... The unit is not the individual; the unit is the ____ set-up.”

Or, in Ashley Montagu’s words, “____ a baby is born, a mother is born.

There is considerable evidence that at this time, and for months thereafter, her ____ for contact exceed those of the infant.”

Good thing, too: Were there not built-in physiological and emotional incentives for the ones doing the ____, parenthood would be even more of a slog than it already is.

Fewer babies would have their ____ needs met if fulfilling those needs were not rewarding for parents.

With its usual brilliance, our interpersonal-biological ____ dictates that our requirements be mutual.

Cultural humility ____ one’s inability to know the full story.

The term and concept were developed by doctors Melanie Tervalon and Jann Murray-Garcia in order to address health disparities and institutional inequities in ____ and are now used across industries.

Unlike cultural competency, which assumes that learning is finite and masterable, cultural ____ recognizes the ongoing nature of this work.

While one can never fully ____ someone else, they can bring curiosity and a commitment to critical self-reflection and ongoing learning to each interaction.

It is about humbly recognizing that there are things one doesn’t know and is likely never going to understand about a culture that is not their own, and ____ this knowledge guide one’s thinking, behavior, and actions.

This practice encourages us to realize our power, privileges, and prejudices, to be ____ to acknowledge we don’t have all the answers, and to embrace the complexity and nuance of human dynamics.

Our actions ____ the way we perceive the world, and the way we perceive the world influences both the way we think about the world and our ability to act within it.

When athletes and sportspersons are performing well, they seem to perform effortlessly, but when they are ____ badly, their actions seem to be so much harder.

A soccer player who has just scored perceives the goal to be bigger than it actually is, ____ it easier for the player to score again, but a player who repeatedly misses the goal after scoring once perceives it to be smaller and finds it harder to score again.

Thus the greater the perceived effort required to achieve any goal, the harder it will be to ____.

This general rule applies beyond the playing field: a hill seems steeper when we are tired, or hungry, or when we are carrying a heavy ____, and a journey to an unfamiliar destination seems so much longer.

What goes unnoticed is that philosophy, rightly understood, has an ancient connection to issues of health and ____.

For in addition to being a process that examines why some people’s ways of thinking about concepts and practices might be more ____ defensible than others (depending on the quality of arguments for and against them), many early thinkers conceived philosophy as ‘a deliberative life-practice that brings beauty and happiness to its practitioners’.

Indeed, some of history’s most renowned philosophers (e.g. Socrates) communicated their teachings and beliefs not through their theoretical writings, but through the critically reflective and purposeful conduct of their admirable lives — through modelling inspiring modes of life (and death) in the pursuit of self-knowledge about and for their ____ and others’ wellbeing.

Many contemporary philosophers might scorn the ____ of philosophy as the lifelong contemplation and practice of ‘artful living’ — of virtuous and healthy living for oneself, for the health and happiness of others, and for society as a whole.

Yet care for one’s self and others was ____ primary aim for centuries. It remains an admirable one.