2019수능특강 영어 19강 본문

수능특강 영어 19강.hwp

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19강

1

Nothing addresses our need to fit in with others as profoundly as traditions. Traditions satisfy our deep emotional needs for belonging and create bonds not easily swayed. Developed over time in a country, community, or family, traditions are the foundation of a culture. While a ritual is time alone with the soul, traditions are the bonding glue of a group. When we participate in a tradition, we are not acting alone but in harmony with others in a common cause, belief, or event. The traditional singing of the “Star-Spangled Banner” at the opening of a sporting event bonds the crowd with a common sense of pride and unites them together for the game. For more than a hundred years, the passing of the Olympic torch throughout countries has set aside religious differences and race, and opened up nations’ borders for a common tradition: the Olympics. Caught up in the security of a mutual custom, traditions have their own codes of ethics that transcend differences and unite a people, if only for a moment.

 

2

Abduction is a process of reasoning used to decide which explanation of given phenomena we should select, and so, naturally, it is also called ‘argument to the best explanation.’ Often we are presented with certain experiences and are called upon to offer some sort of explanation for them. But the problem we frequently face is that a given body of data may not determine or force us to accept only one explanation. Unsettling as it seems, some philosophers have even argued that for any possible body of evidence there will always be a variety of explanations consistent with it. This is just the claim that Duhem and Quine have advanced. Whether or not their claim is true, however, in cases where we do face a set of alternative explanations, our task as good reasoners must be to decide which one of those explanations best fits the evidence. That’s where abduction comes in.

 

3

The links between food consumption and lifestyles defined in relation to social hierarchies developed in various ways in centuries later than the sixteenth-century. The motif of quality became clearer. Consumers now took for granted that the domain of social privilege expressed itself in the right—or duty—to obtain food products of ever higher quality. However, there were still correspondences between typologies of foods and beverages and the typologies of the consumers themselves. For example, in eighteenth-century Europe, coffee was considered the dominant bourgeois drink, whereas chocolate was aristocratic. What was defined here was a clearly ideological antithesis: the former awoke and stimulated the mind to work and to be productive; whereas the latter was a drink for the inactive and lazy. In the following century, however, coffee had already become a popular beverage in France, as had tea in Holland and England.

 

4

The rhythm of the Nile was the rhythm of Egyptian life. The annual rising of its waters set the calendar of sowing and reaping with its three seasons: inundation, growth, and harvest. The flooding of the Nile from the end of June till late October brought down rich silt, in which crops were planted and grew from late October to late February, to be harvested from late February till the end of June. The rising of the Nile, as regular and as essential to life as the rising of the sun, marked the Nile year. The primitive Egyptian calendar, naturally enough, was a “nilometer”—a simple vertical scale on which the flood level was yearly marked. Even a few years’ reckoning of the Nile year showed that it did not keep in step with the phases of the moon. But very early the Egyptians found that twelve months of thirty days each could provide a useful calendar of the seasons if another five days were added at the end, to make a year of 365 days. This was the “civil” year, or the “Nile year,” that the Egyptians began to use as early as 4241 B.C.