2026 수능완성 7강 변형문제

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

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

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

A bit stream looks the same to a ____ 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 made cheaply and easily on other devices, making the preservation of the original carrier of ____ importance.

As the physical ____ 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 carrier to another as part of the ongoing preservation process.

It is ____ the media itself but the information on the media that needs to be preserved.

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

Examples are countless, ____ 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 ____ 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 being part of something ____ larger and stronger.

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

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

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

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

“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 ____ a ‘nursing couple’ ... The unit is not the individual; the unit is the individual-environment set-up.”

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

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

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

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

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

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

The term and ____ were developed by doctors Melanie Tervalon 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 masterable, cultural ____ recognizes the ongoing nature of this work.

While one can never fully understand someone ____, 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 ____ a culture that is not their own, and having this knowledge guide one’s thinking, behavior, and actions.

This practice encourages us to realize our power, ____, and prejudices, 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 ____ 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 performing badly, their actions seem to be so much ____.

A ____ 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 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 ____ goal, the harder it will be to achieve.

This general rule ____ 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 destination seems so much longer.

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

For in ____ to being a process that examines why some people’s ways of thinking about concepts and practices might be more rationally 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 ____ 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 ____’ — of virtuous and healthy living for oneself, for the health and happiness of others, and for society as a whole.

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