JLPT Test N1 in 12/2017

The email states a confirmation will be sent *if* a provisional reservation is secured, but the main point is that the reservation itself is not yet confirmed, not just the sending of a confirmation.

The email does not mention any missing information needed for ticket arrangement. It's about the timing of the ticket release and confirmation.

The email says 'in the unlikely event that we cannot meet your request, we may propose a different flight,' implying it's a possibility, not a definite inability to arrange the ticket yet.

The passage discusses the individual's sense of existence through work, not the inherent value of all jobs in the world.

While it mentions farm work and nature, the core argument is about work in general as a means to confirm one's existence, not specifically working in nature.

The passage states that people *will* work, not that they *should not stop* working, focusing on the inherent human drive rather than a moral imperative.

The passage states that history is *already* contemporary history because of our perspective, not that it's about analyzing materials to *clarify* contemporary history.

The author explicitly states that we *cannot* escape being people of the present era, even if we try to put ourselves in the shoes of people from old times.

The passage is about how we view the past through our present lens, not about comparing the past with contemporary history.

The passage states that the *question* of whether language, thought, and culture are unique to humans is fundamentally mistaken, not that these things themselves should not be considered unique.

The author states that the *previous* way of asking the question (humans vs. animals) was meaningless, but the *revised* question (humans vs. other animals) is meaningful and needs to be answered.

The author *does* fundamentally re-examine the difference, but the conclusion is to view humans as a type of animal, not just to question the difference in general.

The passage doesn't state that the purpose of tourism has changed, but rather that relying solely on 'sightseeing' is insufficient for repeat visits.

The passage says it's *rare* for people to return just for Mt. Fuji unless they have a *personal attachment*, not that travelers *only* go to places with personal attachments.

The passage acknowledges that the desire for the extraordinary (非日常) is a core aspect of tourism, so it hasn't ceased to be a place for that, but it's not enough for repeat visits.

While spreading value is good, the emphasis in the preceding sentence is on 'buying support long-term' and 'stable profits,' which directly relates to repeat visitors supporting the business.

The passage talks about retaining existing visitors (repeaters), not constantly acquiring new ones, as the primary means of stable revenue.

Stable profits are a *result* of having repeat visitors, not a separate requirement for enhancing the value of the destination itself.

The passage emphasizes the depth of existing local life, not the continuous creation of new tourist resources.

While famous historical sites are mentioned as tourist resources, the author states they are *not* the only or most important factor for repeat visits; the 'daily life' is more crucial.

The passage says visitors will *want to find out the reason* if locals live vibrantly, implying the vibrant life itself is the attraction, not an explanation of it.

The art brings anxiety and surprise *as stimuli*, not to make society accept them as natural. It's about shaking things up to foster creativity.

The purpose of 'amanajaku' art is to disrupt the comfortable and conservative culture, not to make people re-recognize its comfort.

The art brings anxiety, madness, and surprise, it does not liberate people from them; rather, it uses them as a necessary stimulus.

The passage states society has a 'great capacity for inclusion' and 'swallows' the art, not that it completely excludes it.

The repetition is about the cycle of art being absorbed and new art being needed, not about whether new art *sometimes* gives stimulation and *sometimes* doesn't.

The passage emphasizes the need for *heterogeneous* (異質性) art after absorption, not a back-and-forth between homogeneity and heterogeneity.

While they need to adapt to the times, the core issue is the *frequency* of output required, making quality difficult to maintain.

The passage states that 'amanajaku' art brings *stimuli* like anxiety and surprise, not necessarily calmness. The problem is the pressure to produce constantly.

The passage explicitly states that it becomes *difficult* to improve the quality of individual works because of the need to constantly release new ones.

The mistake is not about being unable to distinguish, but about *accepting* the current reality as unchangeable and limiting actions based on that acceptance.

The passage describes people *following* the judgment criteria based on the unchangeable reality, not failing to follow existing criteria.

While it involves giving up on changing reality, the core mistake is the *consequence* of that resignation: limiting one's actions to only what's feasible within that accepted, unchangeable reality.

The passage implies that injustice *is* occurring, making it possible to determine what is unjust, but people are constrained by the accepted reality.

The passage describes a reality where justice is *not* being met, not one where society is seeking justice.

The passage contrasts the current reality with 'how society *should* be,' indicating that the current reality is *not* one that seeks the ideal society.

The author argues that if the reality is problematic, the 'appropriate' action is *not* necessarily the 'right' one, implying a distinction, not a preference for appropriate over right.

The author is not saying to forget appropriateness, but to recognize that appropriateness within a flawed reality does not equate to true rightness.

The author implies that true 'right' actions might be difficult to find or implement if the reality itself is unjust, but doesn't say they are impossible to find through inquiry.

Only strong monkeys attack if challenged; weak monkeys avoid challenging.

Strong monkeys *do* use staring as a mild threat (威嚇), which is a form of intimidation.

Weak monkeys avoid drawing the attention of strong monkeys, especially if they are near food, not try to attract their interest.

The passage focuses on the *gaze* itself as a means of expression, not other non-verbal means.

While the manner of gaze is determined by context, the key difference from monkeys is the *variety of meanings* conveyed, not just the context-dependency.

The passage explicitly states that for humans, staring usually *does not* lead to intimidation, which is the opposite of what happens with monkeys.

The author explicitly states that 'language cannot replace gaze communication,' indicating they are complementary, not interchangeable.

While gaze can convey negative emotions, its primary role highlighted here is for conveying a *range* of emotions, not just avoiding unpleasant ones.

The passage states that gaze manners *differ* by gender, age, status, and clothing, implying they are influenced by these factors, not used to avoid being misled by them.

The passage states that people are losing the *time* for face-to-face interaction, not that it's becoming *difficult* to convey emotions without information devices.

The passage states 'language conveys meaning, while gaze conveys emotion,' implying they have different, complementary roles, not that face-to-face is more effective for meaning than information devices.

The author is worried about the *loss* of gaze communication due to information devices, not that both are indispensable. The concern is that one is replacing the other detrimentally.

While both relate to learning, A emphasizes immediate experience, while B emphasizes prior information, so they don't both say 'many' or the same approach.

A says to give new work *after* current work is mastered, but B specifies giving *information first* for new work, not just waiting until current work is mastered.

A emphasizes backing up to ensure completion, not just if they can do it themselves. B emphasizes grasping the overall image *before* starting, not just if they can grasp it.

While new styles might emerge, the core expectation is the willingness to challenge new things, not specifically new behavioral styles.

Overcoming problems is a *means* to build confidence and take on new challenges, not the ultimate common expectation itself.

Building confidence is a *result* and a motivator for taking on new challenges, but the common expectation is the proactive attitude towards those challenges.

While media uses ethical terms, the 'atmosphere' is described as a general societal feeling, not just media's advocacy.

The growth of applied ethics is a *result* of this atmosphere, not the atmosphere itself.

The application of ethics to other fields is a *consequence* of the atmosphere, not the atmosphere itself.

The passage states that air is not *consciously noticed* unless it becomes scarce, not that its substance is hard to understand.

While both are necessary for life/society, the similarity highlighted is about *when they are noticed*, not their constant necessity.

The passage states they are *not* noticed unless needed, implying they are easily overlooked until a problem arises, not that they are hard to notice even when needed.

The passage describes a time when old values are *shaken*, not when new values are already born and accepted.

The passage states ethics are *sought* in such times, not that their value is being re-evaluated for teaching to the next generation.

The passage states that ethics are *sought* because society is unstable, not that society is unstable because ethics are considered valueless.

The author states that 'such an active attitude or statement is not easy' in an ethical era.

The passage emphasizes living in the *present uncertainty* and understanding current problems, not specifically applying current experience to the future.

The author states that foreseeing the future is *difficult* and that thinking about current problems is what can be done, not that they should focus on finding ways to carve out the future.

The '健康診断証明書' (Health Certificate) in a company-specified format (4-b) requires 5 days, not same day.

The '調査書' (Recommendation Letter) in a company-specified format (5-b) requires 7 days, not same day.

The '健康診断証明書' (Health Certificate) in a company-specified format (4-b) requires 5 days, not same day.

The passage states that certificates cannot be issued if tuition fees up to the *previous* semester have not been paid, not the next semester's.

A password is required for the *automatic issuance machine*, not necessarily for applying at the counter.

The passage states that applications by phone or email are *not* possible, but applications by *mail* are possible if one cannot go to the university.