2. 다음 글의 제목으로 가장 적절한 것은? [3점]
As far back as 32,000 years ago, prehistoric cave artists skillfully used modeling shadows to give their horses and bison volume. A few thousand years ago ancient Egyptian and then ancient Greek art presented human forms in shadow-style silhouette. But cast shadows do not appear in Western art until about 400 BCE in Athens. It was only after shadows had become an established, if controversial, part of representation that classical writers claimed that art itself had begun with the tracing of a human shadow. Greeks and Romans were the first to make the transition from modeling shadows to cast shadows, a practice that implied a consistent light source, a fixed point of view, and an understanding of geometric projection. In fact, what we might now call “shadow studies”―the exploration of shadows in their various artistic representations―has its roots in ancient Athens. Ever since, the practice of portraying shadows has evolved along with critical analysis of them, as artists and theoreticians have engaged in an ongoing debate about the significance of shadow representation.
5. 다음 글의 내용을 한 문장으로 요약하고자 한다. 빈칸 (A), (B)에 들어갈 말로 가장 적절한 것은?
From a cross-cultural perspective the equation between public leadership and dominance is questionable. What does one mean by ‘dominance’? Does it indicate coercion? Or control over ‘the most valued’? ‘Political’ systems may be about both, either, or conceivably neither. The idea of ‘control’ would be a bothersome one for many peoples, as for instance among many native peoples of Amazonia where all members of a community are fond of their personal autonomy and notably allergic to any obvious expression of control or coercion. The conception of political power as a coercive force, while it may be a Western fixation, is not a universal. It is very unusual for an Amazonian leader to give an order. If many peoples do not view political power as a coercive force, nor as the most valued domain, then the leap from ‘the political’ to ‘domination’ (as coercion), and from there to ‘domination of women’, is a shaky one. As Marilyn Strathern has remarked, the notions of ‘the political’ and ‘political personhood’ are cultural obsessions of our own, a bias long reflected in anthropological constructs.
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It is
(A) to understand political power in other cultures through our own notion of it because ideas of political power are not
(B) across cultures.