국회직을 위한 밑줄 문법 최종점검 문제

[julia]

밑줄 문법 최종 점검.pdf

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여러분^^

마지막 국회직 시험입니다.

막판 전력 질주하는 여러분들을 위해서 정성스럽게 만들었습니다.

출제 가능성 매우 높은 문제들만 만들었습니다.

최선을 다해 풀어보세요.

정답도 조만간 올릴게요!!

<보충 학습 자료: 밑줄 문법 최종 점검> 

**밑줄 친 것 중에서 어법상 가장 어색한 13개를 찾아서 알맞게 고치시오.

(스포츠 팬덤에 관한 글이며, 너무 재밌고 유익해서 시간 가는줄 모르고 읽었습니다.

원문은 실제로 더 길지만,  생략했어요. 매우 좋은 글입니다.)

In August 2023, Manchester United had to make a decision. Should their talented winger, Mason Greenwood, play for the club again? More importantly for our purposes, fans faced a choice, too: would they 1)accept him back? He 2)was out of the team since his arrest in January 2022, on suspicion of rape, assault and coercive control; he was later charged, but the charges 3)were eventually dropped.

Alas, it is not unusual to see top footballers 4)accused of sexual offences, even if those charges are dropped and the player remains (officially) 5)anonymous. Often, with little publicly available evidence, fans can’t assume that the player in fact did 6)anything wrong; even though we know that sexual assaults are rarely successfully 7)prosecuted, 8)absent further information we cannot conclusively judge people just on statistics. Other times, like in the case of the Spanish forward Santi Mina, there is a legal conviction.

9)That makes Greenwood’s case 10)striking is that fans are left with an ethical judgment to make. There was no conviction, but – although charges were dropped – football fans had the leaked audio and images 11)that provided seemingly compelling evidence 12)that he had abused his partner. Manchester United and Greenwood both claimed there was an 13)exonerating explanation, but without hearing 14)such an explanation, fans are left with some disturbing evidence on one hand, and some weak assertions on the other.

In American football, fans of the Cleveland Browns face the prospect of cheering for the accused serial-harasser Deshaun Watson. Fans of the Kansas City Chiefs must contend with 15)having pressured into the popular ‘Tomahawk Chop’ – a piece of racist cosplay that is a central part of their show of support. The New Zealand rugby league player Dylan Brown, who plays for the Australian team Parramatta Eels in the National Rugby League, 16)was convicted of sexual touching and was banned for 17)several games, on top of the community correction order handed down by the courts. Brown, who showed contrition and was punished, has since returned to play for the Eels.

There are many other such examples. Players – or coaches, or team owners – do bad things, or terrible things, across sports. The question is, should any of this matter for fans, and what can they do about it?

To answer this question, we should first consider the nature of sports fandom. If we 18)were to ask people what kind of issues they think philosophers spend their time thinking about, sports fandom is unlikely to be top of the list. But sports fandom raises a number of interesting and important philosophical 19)issues such as the connection between sports fandom and identity, and 20)if it is better to be a committed fan of a particular team or to appreciate the sport from a more neutral perspective. We are especially interested in the issue of the nature and value of sports fandom. While sports fandom might seem like a trivial waste of time to people who don’t watch sport, we think that 21)being a sports fan can be a valuable way of finding meaning in one’s life and building community with others.

As we understand it, sports fandom is a form of love. Fans of sports teams care 22)passionately about their teams in similar ways to how lovers care about each other. They want their team to succeed, in much the same way that lovers want each other’s lives to go well. Just as a lover may spend much of their time thinking about their loved one, so 23)do sports fans spend large parts of their lives thinking about their teams – which players they should select, 24)which formation they should deploy, and so on. Just as a lover may be particularly well attuned to their loved one’s qualities, so too 25)do sports fans especially well placed to recognise what it is that makes their team so special. Both lovers and sports fans are also likely to view the object of their love through rose-tinted glasses, 26)leading them to an overly positive view of these qualities.

Of course, loving a sports team is not exactly like loving another human being. In some ways, loving a sports team is more like loving a country or loving a city, as loving a sports team involves 27)loving a community 28)of which one is a member. Indeed, community is a crucial aspect of sports fandom and a large part of fandom’s appeal. The historian Benedict Anderson coined a memorable phrase when he argued that nations are ‘imagined communities’. By this he meant that nations are communities 29)are built around a loosely shared understanding of what it means to belong. This shared understanding is 30)developed imaginatively. It is, for example, through shared stories of the past – such as the glorious military triumphs and groundbreaking inventors – that a sense forms of what a nation represents and what it means to belong to it. These stories make it possible 31)a farmer in Idaho and a lawyer in New York City to feel like they belong to the same community, 32)although being strangers who lead very different lives.

Sports fan groups are also 33)imagined communities, built around stories of the heroic triumphs and tragic defeats of the past. Fans of Manchester United, for example, can identify each other 34)as being part of the same community, of having the same set of interests in common, the same shared heroes (eg, Paul Scholes, Eric Cantona, Sir Alex Ferguson) and the same rivals (eg, Liverpool FC, Manchester City, Kenny Dalglish).

Sports fandom also 35)influences people’s values, their sense of who they are, and 36)what they find important. It places people in ethical communities, which involve a sense of being part of a collective with distinctive values and norms, that 37)pursues common goals, 38)conferring a stable sense of group identity and trust. Sports fandom has such a central impact on how people think of themselves and the world 39)where, in their book Quest for Excitement (1986), the sociologists Norbert Elias and Eric Dunning describe fandom 40)as one of the main ways in which people form a sense of collective identity in modern societies.

These ethical identities can 41)be linked to that of the club – which in turn is shaped by, and shapes, the fans. Sporting success is not the only common goal fans 42)pursue, sports clubs are not just names attached to a kit, a stadium, or a team; instead, many of them have a more robust identity, based on a specific history or a 43)commitment of deeper principles. For instance, Bayer Leverkusen were founded by the workers at the pharmaceutical company Bayer AG; the Argentine football club Boca Juniors are the working-class club of Buenos Aires, 44)meanwhile their rivals River Plate represent the middle-class residents of the city; the London club Tottenham Hotspur have historically had a large contingent of Jewish fans – the same is true of AS Roma, whereas their local rivals have a history of antisemitism and a proud contingent of Right-wing fans; FC Barcelona have become tied to Catalan nationalism; FC St Pauli are avowedly Left-wing. Sometimes, these identities are inherent in the club itself, other times they may be tied more closely to the fans – or to particular groups of fans, like ultras.

So being a fan of a particular club can tell us about somebody’s ethical commitments or values. The St Pauli fan is likely Left-wing; the Barcelona fan might be a Catalan nationalist – they might even become a Barcelona fan because the club is such a symbol of this nationalism. (We need to leave room, though, for fans who are fans of a club despite its sociopolitical characteristics!) This helps us understand the problems that 45)arise for fans when those involved with the club they love do wrong. When fellow fans sing racist songs, they are sending a message that these values are 46)those of the community. This message implicates those who 47)identifies with the community, even if they do not share these values. The implication runs deeper when these songs 48)go unchallenged, since putting up with them 49)sends a further message that even fans who don’t share these values are happy to tolerate sharing a stadium with people loudly expressing them.

What if it is the players, not the fans, who have done wrong? Here we see the ways in which loving a sports team is not exactly like loving a country or a city. As the author and football fan Nick Hornby describes this relationship in his novel Fever Pitch (1997), the players are the representatives of the fans. They stand in for the fans on the pitch and embody the community for the duration of the match. In continuing to support a team with players who are accused of violent acts of assault, fans seem to send the message that they share the values of the players representing them.

But what should fans do about this? As we have argued in our book Why It’s OK to Be a Sports Fan (2023), fans need to be critical fans. This requires 50)recognising that there are moral risks to fandom, 51)refusing to give in to the idea that sport is somehow insulated from politics. We think very few of our hobbies should be insulated from ethical considerations. We can have a little light immorality in our lives; we are allowed 52)to escape from ethical considerations sometimes. But that does not mean we can ignore major moral problems – and we think sports fans face important moral problems.

Aside from recognising that there are moral issues, what should critical fans do? Well, they shouldn’t just give up on their fandom on a whim. If you have a mere hobby, something you do just to pass the time, then you should abandon that hobby if it is badly morally 53)compromised, and you could easily replace it 54)with another equally valuable hobby. Suppose someone enjoys collecting ivory pieces simply because they like collecting objects. When they find out that ivory does major harm to animal conservation, they should start collecting something else instead. But sports fandom is so often not like that – it is a form of love that shapes people’s very identities.

55)How one responds to a loved one – a lover, a friend, a family member – is a good starting point in thinking about how fans should respond to immorality. You might drop a new acquaintance if you learn they did something awful, but you shouldn’t so easily drop a dear friend; likewise, if fandom really 56)matters to you, you shouldn’t just abandon it so easily. But if you find out a dear friend has done something reprehensible, you should probably do something. You might protest against them – not with placards, just by telling them that their behaviour is not appropriate, or by not inviting them on a night out. If none of this 57)works, or if your friend slides into utterly reprehensible behaviour, you might withdraw from the friendship.

So, too, with fandom. But while a stern word to a friend might be effective, one lone voice against a sea of Tomahawk Chops, or one fan walking away, isn’t likely to achieve very much. It might help you maintain your moral integrity, but it won’t stop the team you love, or the fans you identify with, descending into immorality.

There are cases 58)where fans have banded together and successfully made a stand against wrongdoing. When news broke 59)what Manchester United were planning to reintegrate Greenwood into their team, domestic violence charities criticised the decision, staff members apparently considered 60)resigning, and the reaction from many fans was also intense. The British TV presenter Rachel Riley – a life-long fan of Man United – said she would stop supporting the team if Greenwood played for them. A group of female fans put out a statement 61)excoriating the decision to bring back Greenwood, pointing out the moral failings such a decision would exhibit. Eventually, the club decided – albeit with a statement that was disturbingly supportive of Greenwood – not to allow him to return.