2026 수능완성 7강 변형문제

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

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

In the digital ____, the medium is not part of the message.

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

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

As the physical media that carry 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 ____ to another as part of the ongoing preservation process.

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

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

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

People participate in collective 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 ____ of social exclusion.

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

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

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

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

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

In a sense, we ____ speak about the infant’s needs without considering those of the mother.

“____ is no such thing as a baby,” the British pediatrician D. W. Winnicott once 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 ____ is the individual-environment set-up.”

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

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

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

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

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

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

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

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

While one can never fully understand someone else, they can bring curiosity and a commitment to critical self-reflection and ongoing ____ 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 having this knowledge guide one’s thinking, behavior, and ____.

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

Our actions influence 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 ____ within it.

When athletes and sportspersons are performing well, they seem to perform effortlessly, but ____ they are performing 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, making it easier for the player to score again, but a player who repeatedly misses the ____ after scoring once perceives it to be smaller and finds it harder to score again.

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

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 backpack, and a journey to an unfamiliar ____ 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 rationally defensible than ____ (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 ____ 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 own and others’ wellbeing.

Many contemporary philosophers might scorn the concept 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 ____ as a whole.

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