JLPT Test N1 Reading Comprehension
問題 8 次の 1 から 4 の文章を読んで、後の問いに対する答えとして最もよいものを、1、2、3、4 から一つ選びなさい。
46. 想像力を鍛えることについて、筆者はどのように考えているか。
Detailed Explanation
Why this is correct:
The passage states that being 'trapped' (とらわれる) by unconscious frameworks (枠) hinders imagination, and that while these frameworks are unavoidable and form one's individuality, it is crucial to be able to *consciously remove* them when necessary (必要なときには意識してそれをはずせることが大切だ). Option 3, '経験からつくられた枠を取り除けることが大切だ' (It's important to be able to remove frameworks created from experience), aligns with this idea of conscious removal.
Why other options are incorrect:
The passage explicitly states that these frameworks are unavoidable and even contribute to one's individuality, so they should not be 'discarded' (捨てなければいけない).
This contradicts the passage, which emphasizes the importance of *consciously* (意識して) removing the frameworks when needed.
The passage suggests removing or loosening these frameworks to foster imagination, not making them stronger.
47. 筆者の考えに合うのはどれか。
Detailed Explanation
Why this is correct:
The passage states that dwellings born from humanity's most fundamental desires (人間の最も根源的な欲求から生まれる住まい) were indigenous (土着のもの) and directly reflected the differences in people's lives and local climate/culture (生活や気候風土の違いがそのままに表れる). This means that indigenous dwellings express fundamental human desires. Option 2, 'その土地にもとからある住まいには、人間本来の欲求が表れている' (Indigenous dwellings express fundamental human desires), accurately reflects this.
Why other options are incorrect:
The passage contrasts indigenous dwellings with modern ones, implying that the 'strength and simple richness' (力強さと、素朴な豊かさ) are found in the indigenous ones, not necessarily modern ones.
The passage explicitly states that indigenous dwellings show '人間の生活の多様な在り方' (the diverse ways of human life), meaning they *can* correspond to diverse lifestyles.
The passage says indigenous dwellings reflect '生活や気候風土の違い' (differences in life and climate/culture), indicating that desires *are* influenced by local conditions.
48. この文章で筆者が言いたいことは何か。
Detailed Explanation
Why this is correct:
The author states that labor inherently involves hardship (苦しい部分を併せ持っています) but can turn into joy if one feels connected to society. The main point is to address the reality where only hardship remains, and instead of choosing between 'work is joy' (pretense) or 'work is scary,' it's necessary to seek improvement in working styles to restore the *balance* between hardship and joy (苦しさと喜びのバランスの回復を求めて、働き方の改善を求めていくことが必要です). Option 4, '苦しさを受け止めつつ、喜びが感じられるような働き方を目指すべきだ' (While accepting hardship, one should aim for a working style where joy can be felt), perfectly captures this balance.
Why other options are incorrect:
While social connection is mentioned as a source of joy, the core argument is about the balance of joy and hardship in work, not solely about social connection.
The passage doesn't say one *must* confront hardship to gain joy; it says hardship is inherent, but joy comes from social connection, and the goal is balance, not confrontation.
The passage acknowledges that labor *has* hardship (苦しい部分を併せ持っています), so the goal isn't to eliminate hardship entirely but to balance it with joy.
49. 情報化社会におけるブランドについて、筆者はどのように述べているか。
Detailed Explanation
Why this is correct:
The passage states that in an information society, buyers face a dilemma due to too much information, making it hard to gauge the true nature of products. To mitigate selection risk, they judge superiority/inferiority based on representative names, symbols, or slogans that encompass large amounts of information. These 'symbols' are brands (この記号にあたるものがブランドで). Thus, brands serve as a basis for buyers to make choices. Option 3, '買い手が商品を選択する際の判断材料になっている' (It serves as a basis for buyers to select products), accurately reflects this.
Why other options are incorrect:
While brands might increase purchasing desire, the passage focuses on their role in *reducing selection risk* due to information overload, not primarily boosting desire.
Brands are presented as a *solution* to the dilemma of information overload, not something that increases it.
The passage says brands help *reduce selection risk* by providing a simplified way to judge, not that they reduce the risk of information being *miscommunicated*.
問題 9 次の 1 から 3 の文章を読んで、後の問いに対する答えとして最もよいものを、1、2、3、4 から一つ選びなさい。
50. 無理があるように思うのはなぜか。
Detailed Explanation
Why this is correct:
The passage states, 'ブナに代表される奥山の種子生産の豊凶は昔からあるできごとで、奥山での食物不足を毎年のクマ出没の主因に当てはめるのには無理があるように思う。' (The good or bad harvests of seeds in the inner mountains, represented by beech trees, have been happening since ancient times, so it seems unreasonable to attribute food shortages in the inner mountains as the main cause of bears appearing every year.) This means that poor harvests (凶作) of seeds have always occurred, implying that it's not a new phenomenon that would explain the *recent increase* in bear appearances. Option 3, 'クマの餌になる種子の凶作はこれまでもあったから' (Because poor harvests of seeds that bears eat have occurred before), directly supports this.
Why other options are incorrect:
The passage does not discuss the number of types of seeds that bears eat.
The passage does not mention any change in the types of seeds.
The passage states that poor harvests have *always* occurred, not that they were *more severe* in the past.
51. 筆者によると、クマが山から降りてくるのはなぜか。
Detailed Explanation
Why this is correct:
The passage explains that bears learn that human settlements have 'delicious' food (人里に「おいしい」食べ物があることを知る). It mentions that even when there's enough food in the mountains, bears come down to human settlements, especially during harvest season, suggesting they can get food more efficiently there (奥山よりも効率よく餌を得られる人里へ). This implies that preferred food is easily obtainable. Option 2, '人里のほうが好みの餌が容易に得られるから' (Because preferred food can be obtained more easily in human settlements), aligns with this.
Why other options are incorrect:
It's not that the food is *the same* as in the mountains, but that it's 'delicious' and easily accessible.
The passage explicitly states, '奥山に十分な餌があっても人里に降りてきたり' (even if there is enough food in the inner mountains, they come down to human settlements), so it's not the *only* place they can get food.
The passage discusses the power dynamics among bears in the mountains, but the reason for coming down to human settlements is the ease of obtaining food, not the absence of power dynamics there.
52. 筆者の考えに合うのはどれか。
Detailed Explanation
Why this is correct:
The latter part of the passage explicitly states, '野生動物が人里に出没するのは、人間が彼らを誘導している側面がある' (There is an aspect where humans are guiding wild animals to appear in human settlements). This is because humans discard 'delicious' food as garbage, which animals learn to eat, leading them to human areas. Option 2, '野生動物の行動の変化は、人間の行為に原因がある' (Changes in wild animal behavior are caused by human actions), directly reflects this.
Why other options are incorrect:
The passage mentions that the nutritional state of captured bears doesn't necessarily indicate weaker bears come down, but it doesn't state that power dynamics are *determined* by nutritional state.
While human actions affect animals, the passage focuses on *luring* them with food (餌付けされ), not threatening their habitat in a general sense.
While reducing garbage is implied as a solution, the question asks about the author's *view* on the cause of the change, not the solution for coexistence.
53. 筆者によると、歴史を研究する人はまずどうすべきか。
Detailed Explanation
Why this is correct:
The passage states, '正確にはわれわれはそのごく一面しか推察できないのだ、という限界についての謙虚な自戒が、歴史を問うにはまず必要だと私は考えている' (I believe that a humble self-admonition about the limit that we can only accurately infer a very small part of the past is first necessary for questioning history). This directly means acknowledging that only a part of the past can be grasped. Option 1, '過去は一部しか把握できないと自覚しなければならない' (One must be aware that only a part of the past can be grasped), matches this.
Why other options are incorrect:
The passage explicitly states that it's impossible to reproduce the whole past accurately ('全体について漏れなくすることは、どうあがいてもできない').
While the passage mentions understanding feelings, the core 'limit' is about grasping the *entirety* of the past, not just feelings.
The passage states that accurately reproducing the past based on memory and materials is impossible ('正確に再現することはできるであろうか。全体について漏れなくすることは、どうあがいてもできない。').
54. <u>そうした手続きを踏む</u>とはどうすることか。
Detailed Explanation
Why this is correct:
The phrase 'そうした手続きを踏む' refers to the preceding sentences. The passage describes a process: '現在を生きている人間が、ある問題について関心をもって問いかけるとき、はじめて歴史像を描く道への出発点ができる。そうやって問いかけがあってはじめて、なにを史資料として利用できるであろうか、というつぎのステップの問いへと続いてゆく。あるいは過去からの遺物に接して興味をそそられ、そこから歴史への扉が開かれる、という場合もあるかもしれない。いずれにしても、そうした問いがあってはじめて、ある文字表象や物体が史料ないし資料としての価値を帯びるのである。' (When people living in the present ask questions with interest about a certain problem, that is the starting point for drawing a historical image. Only after such questioning does the next step, 'what historical materials can be used?', follow. Or, one might encounter relics from the past, become interested, and from there, the door to history opens. In any case, only with such questions do certain textual representations or objects acquire value as historical materials.) This sequence describes starting with a question/interest, which then leads to examining historical materials. Option 4, '興味を抱いた問題について問いかけ、文字表象や物体を見る' (Asking questions about a problem one is interested in, and then looking at textual representations and objects), accurately summarizes this process.
Why other options are incorrect:
The passage describes the process of identifying materials based on a question, not necessarily analyzing them to solve problems at this initial stage.
It's about finding materials relevant to a *pre-existing question*, not finding new problems from materials.
The focus is on *one's own* interest/question, not understanding what *others* are interested in.
55. 歴史像について、筆者の考えに合うのはどれか。
Detailed Explanation
Why this is correct:
The passage concludes by stating, '描かれる歴史像は、過去の実態そのものではない。…そこにあるのは、現在を生きる者によってなされた解釈の結果としての歴史像である。したがって、歴史像の再解釈ということは、つねにありうることといわなければならない。' (The historical image depicted is not the reality of the past itself. ...What exists there is a historical image as a result of interpretation made by those living in the present. Therefore, it must be said that reinterpretation of historical images is always possible.) This means historical images are interpretations and can always be reinterpreted, implying different interpretations are possible. Option 4, '異なる解釈によって再構築される可能性がある' (There is a possibility that it will be reconstructed by different interpretations), directly aligns with '再解釈ということは、つねにありうること' (reinterpretation is always possible).
Why other options are incorrect:
While reinterpretation happens, the passage doesn't say it makes the *reality* clear, but rather creates *new images*.
The passage states the image is *not* the reality itself, so it cannot be the closest.
It doesn't say various interpretations bring one *closer to the reality*, but rather that they are *interpretations* of a part of the past.
56. 近代的な社会革命はどのような社会をめざしたか。
Detailed Explanation
Why this is correct:
The passage states that modern social revolutions aimed to deny a life where one's fate is determined by the accident of birth (偶然によってそのひとの人生のほとんどが決まってしまうような生き方というものを否定し), and instead aimed to build a society where people are not discriminated against by origin (出自によって差別されない社会を構築することをめざしてきた). It further clarifies this as a society where everyone starts on the same line, learns basic knowledge, and then their value and life shape are determined by what they achieve as individuals (個人として何をなしとげるかでそのひとの価値と人生のかたちが決まってくる). The ideal is '出自の偶然な条件に左右されることなく、ひとは何にでもなれる、そういう自由な世界' (a free world where people can become anything, without being influenced by accidental conditions of origin). Option 4, '誰にでも可能性が平等に与えられる社会' (A society where possibilities are equally given to everyone), best captures this ideal of equal opportunity regardless of background.
Why other options are incorrect:
It's not about differences in origin *not existing*, but about *not being discriminated against* based on them.
Education provides basic knowledge, but life is determined by *individual achievement*, not solely by education.
While equality is a goal, the focus is on *equal opportunity* to achieve, not necessarily equal *living standards*.
57. 自分が「やりたい」ことをみずからに問わざるをえないのは、なぜか。
Detailed Explanation
Why this is correct:
The passage explains the flip side of 'being able to become anything': if you don't know what you want to do, you can't become anything. It then states, 'そのような意味で、自分がここにいることに理由が必要になった時代、自分が存在することの意味を自分で見いださなければならない時代にわたしたちは生きている。ひとびとが自分が「やりたい」ことをみずからに問わざるをえないのも、そうした時代のなかにあるからである。' (In that sense, we live in an era where a reason is needed for one's existence, an era where one must find the meaning of one's existence oneself. It is because we are in such an era that people must ask themselves what they 'want to do.') The core reason is the need to define one's own meaning and value. Option 3, '自分の存在価値は自分で明らかにしなければならないから' (Because one's own value of existence must be clarified by oneself), directly reflects this.
Why other options are incorrect:
The passage doesn't state that what others decide never includes what one wants; it focuses on the individual's responsibility to find their own path.
While meaning is important, the passage emphasizes the *necessity* of finding one's own path due to the lack of pre-determined roles, not just the meaninglessness of externally decided paths.
It's about finding the *meaning* of existence, not just finding it from what one *can* do.
問題 10 次の文章を読んで、後の問いに対する答えとして最もよいものを、1・2・3・4 から一つ選びなさい。
Reading Passage
ところが、地球の長い歴史の中では、人類の活動よりも短時間で地球環境を大きく変え、生態系を非常に大きく攪乱した事件があった。今から 6500 万年前の中生代白亜紀末の大隕石の衝突である。これにより飛び散った破砕物が大気中で浮遊し、太陽光の地上への到達を妨げたといわれている。それが植物による光合成を強く抑え、また地上の寒冷化を引き起こしたと考えられている。そしてこのとき、当時優占していた恐竜をはじめ、多くの生物が絶滅することになった。ところが、これほど急激で大きな生態系の攪乱に直面しても、生き残ったものがいた。そして、その生物たちは、新たにつくられた環境に適応しながら、多様な生態系をつくってきたのである。
②このことを考えると、生物というものはとてもタフで、打たれ強いものであることがわかる。すると、今、人類が強い力で地球環境を変えて生態系を大きく攪乱しても、人類は滅びるかもしれないが、その急激に変化する環境をうまく生き抜き、新たにつくられた環境の中で繁栄する生物種が必ず出てくるに違いない。そして、生物がそこに存在することができれば、そこには生物たちの相互関係が生まれ、食物連鎖がつくられ、きちんと機能する生態系がつくられるのである。そして、その新しい生態系をつくっている生物たちの中には、「大昔、ヒトという生物がいて、彼らは我々が住みやすい地球環境をつくってくれたとてもありがたい生物だったんだよ」と、子孫に語り継いでいるものもいるかもしれない。
このように考えると、生態系の善し悪しを考えるときには、誰を中心にするか、いつを基準とするのかによって評価が大きく変わることがわかる。したがって、議論をするときには、その基準を決めなければならないだろう。
English Summary & Annotations
58. <u>①大きな問題</u>とはどのような問題か。
Detailed Explanation
Why this is correct:
The sentence before ① states: '今の急速な環境変化には、多くの生物種が適応できずに絶滅する可能性が高いかもしれない。' (For the current rapid environmental changes, many species may not be able to adapt and are highly likely to go extinct.) Therefore, '大きな問題' refers to the high possibility of many species going extinct due to rapid environmental change. Option 3, '急速な環境変化を起こして、多くの生物種を絶滅させかねないこと' (Causing rapid environmental changes that could lead to the extinction of many species), accurately captures this.
Why other options are incorrect:
The passage says '多くの生物種' (many species), not '特定の生物種だけ' (only specific species).
The passage uses '可能性が高いかもしれない' (highly likely *may* go extinct), indicating a future possibility, not something that has already happened ('絶滅させてしまったこと').
While the change is '大きな環境変化' (big environmental change), the core problem highlighted is the *consequence* for species (extinction), not just the scale of the change itself.
59. <u>②このこと</u>とは何か。
Detailed Explanation
Why this is correct:
② 'このこと' refers to the preceding paragraph, which describes the asteroid impact 65 million years ago. It states that despite the rapid and massive ecosystem disruption and the extinction of many organisms including dinosaurs, '生き残ったものがいた。そして、その生物たちは、新たにつくられた環境に適応しながら、多様な生態系をつくってきたのである。' (There were survivors. And those organisms adapted to the newly created environment and built diverse ecosystems.) This means that even when many organisms perished, some resilient species survived. Option 1, '多くの生物が滅びる事態が起きても、耐えうる生物種がいたこと' (That even when many organisms perished, there were species that could endure), accurately summarizes this.
Why other options are incorrect:
It doesn't say *any* organism had the power to adapt, but that *survivors* adapted.
The passage doesn't state that individual organisms became stronger as a result of the disruption.
It doesn't say the ecosystem was *immediately restored* to its original state, but that *new* diverse ecosystems were created by the survivors.
60. 人類が滅びた場合の生態系について、筆者はどのように考えているか。
Detailed Explanation
Why this is correct:
The passage states, '人類は滅びるかもしれないが、その急激に変化する環境をうまく生き抜き、新たにつくられた環境の中で繁栄する生物種が必ず出てくるに違いない。' (Humans might perish, but species that successfully survive the rapidly changing environment and thrive in the newly created environment will surely emerge.) This directly supports option 4, '新たに繁栄する生物種が現れる' (New species that prosper will appear).
Why other options are incorrect:
It says species will survive and thrive *in the changing environment*, not that they will *change the environment themselves* to survive.
It explicitly states '新たにつくられた環境' (newly created environment) and '新しい生態系' (new ecosystem), implying it won't return to the *previous* state.
The passage implies continued change and adaptation, not stability.
61. 生態系について、筆者の考えに合うのはどれか。
Detailed Explanation
Why this is correct:
The final paragraph states, 'このように考えると、生態系の善し悪しを考えるときには、誰を中心にするか、いつを基準とするのかによって評価が大きく変わることがわかる。したがって、議論をするときには、その基準を決めなければならないだろう。' (Considering this, when thinking about the good or bad of an ecosystem, it becomes clear that the evaluation changes greatly depending on who is centered and what time is used as a standard. Therefore, when discussing, those standards must be decided.) This implies that there are multiple perspectives, including non-human-centric ones. Option 1, '人間中心の見方とは別の視点で評価することもできる' (It can also be evaluated from a perspective different from a human-centric one), aligns with '誰を中心にするか' (who to center on).
Why other options are incorrect:
It says the standard *must be decided*, not that it *should be non-human*. It acknowledges multiple perspectives.
It says evaluation depends on 'who' and 'when,' not solely on 'environment.'
While evaluations *can* change, the passage emphasizes the *need to define the criteria* for evaluation, not just that it changes over time.
問題 11 次の A と B の文章を読んで、後の問いに対する答えとして最もよいものを、1・2・3・4 から一つ選びなさい。
62. 「決める力」のある人について、A と B はどのように述べているか。
Detailed Explanation
Why this is correct:
Passage A defines '決める力のある人' as someone who can '合理的に利用して、最善の結果を予測できる人' (rationally use information to predict the best outcome), implying careful, appropriate judgment without excessive hesitation. It also states that merely 'じっくり考えて' (thinking deeply) without making a good result is not enough. Passage B states that '時間をかけすぎるよりも、失敗を恐れず迅速に決断していく人のほうが「決める力」がある人だと言える' (rather than spending too much time, a person who makes quick decisions without fearing failure has 'decision-making ability'). This highlights speed. Option 3, 'A は迷いすぎることなく適切に判断できると述べ、B は素早く決断できると述べている' (A states that one can make appropriate judgments without excessive hesitation, and B states that one can make quick decisions), accurately captures the nuances of both passages.
Why other options are incorrect:
Passage B emphasizes quick decisions, not necessarily taking ample time.
While Passage B mentions not fearing failure, Passage A doesn't explicitly state this for all situations.
Passage A doesn't explicitly talk about 'too fast or too slow,' but about *appropriate* judgment. Passage B talks about avoiding *delay* due to risk, not necessarily *avoiding risk itself*.
63. 「決める力」のある人になるために必要なことについて、A と B の認識で共通していることは何か。
Detailed Explanation
Why this is correct:
Passage A states that to gain '決める力,' one should '専門性や価値観の違うたくさんの人の意見を集約して整理します' (collect and organize opinions from many people with different expertise and values). Passage B states that to make quick and appropriate decisions, one must '瞬時に自身とは違う見方を検討し、客観的な判断ができなければならない。日頃からさまざまな価値観に触れ、多角的に物事をとらえられようになること' (instantly consider different perspectives from one's own and make objective judgments. It is necessary to regularly expose oneself to various values and be able to view things from multiple angles). Both emphasize considering diverse perspectives/values. Option 2, '複数の視点から問題を検討することが大切だ' (It is important to consider problems from multiple perspectives), is the common point.
Why other options are incorrect:
Both passages suggest *considering* others' opinions, not being *misled* by them. Passage A even advises collecting opinions from many people with different values.
Passage A explicitly states the goal is to '最善の結果を予測できる' (predict the best outcome). Passage B mentions that every decision has negative aspects, but doesn't say one shouldn't aim for the best.
Both passages emphasize using information and considering various viewpoints, not relying solely on one's own opinion without information.
問題 12 次の文章を読んで、後の問いに対する答えとして最もよいものを、1・2・3・4 から一つ選びなさい。
Reading Passage
しかし、現実のもろもろ（注 2）が想像カや感性を邪魔しているかぎり、そうした無限といってよい自由はやってこない。ヒマで死にそうな人にも、あの、わくわくする自由は訪れない。①あの自由を取り戻すためには、周囲の人たちとのつながりを完全に忘れてしまわなければならない。あるいは、つながりを完全に絶ってまでも、そこに没入したい（注 3）世界が存在しなければならないということである。
独りは、「ひとりぼっち」である。孤独であり、寄る辺ない（注4）状態だ。中学生のなかには――もちろん高校生や大学生のなかにも――、ひとりぼっちになるのが怖くて、電話機から離れられない人も多い。一瞬でもスマホ（注5）を手放すのが怖くて仕方がない人たちのことを聞くと、私は「かわいそうだな」と思う。彼らは人とのつながりがなくなり、ひとりぼっちの深みに沈むのが怖くてたまらないのだ。たぶん、彼ら・彼女たちは孤独の効用を知らないし、ひとりぼっちゆえの自由も知らない。孤独になるところから始まる創造的な時間の使い方もまったく知らない。だから、彼ら・彼女たちにとって、孤独はきっと闇のように暗くて深いのだ。
そんな、②かわいそうな子どもたちをどうすれば助けてあげられるだろうか。独りを恐れてはならないと言ってあげるべきだろうか、独りになることは怖くないと言っても、きっと彼ら・彼女たちには通じない。たぶん、その恐れているものこそ最も貴い宝なのだと教えてくれる何かに出会うことが必要なのだ。狐独が闇ではなく、光であり、途方もない創造性の源泉であることを知る機会さえあればいい。多くの人々を感動させてきた文学作品や、感嘆の声を上げるしかない美術作品の数々。それらは原稿用紙に向かい、キャンバスと向き合った孤独な者たちの手から生まれたものだ。(中略)もちろん、孤独でありさえすれば③偉大な作品が生まれるわけではない。孤独は創造性にとって十分条件ではなく、必要条件なのだ。だから、いきなり深遠な思索やらオリジナルな発想やらがどうして生まれるのか、と聞かれても、答えようがない。しかしそういう傑作が生まれ落ちた素地（注 6）にあるのが「独り」の状態だということは知っておくベきだろう。
孤独に対して、あまりよくないイメージがあるなら、そのイメージを払拭し、ポジティヴな（注 7）イメージに転換しておかなければならない。孤独は創造の源泉であり、夢中になれる悦ばしい時間の素地である。
English Summary & Annotations
64. ①<u>あの自由</u>とはどのような状態か。
Detailed Explanation
Why this is correct:
The first paragraph introduces 'あの自由' by stating, 'なんであれ無我夢中になって時間を忘れるような体験は、誰にとっても奇跡のような時間である。そんな奇跡を可能にするものこそ、実は「独り」の時間なのである。現実世界の他者との接点が完全になくなり、日常のあれやこれやが背景に没する（注1）とき、人は自由の翼を羽ばたかせる。' (Any experience where one becomes completely absorbed and forgets time is a miraculous time for anyone. What makes such a miracle possible is, in fact, 'alone' time. When contact with others in the real world completely disappears, and daily concerns fade into the background, people spread their wings of freedom.) This 'freedom' is directly linked to the state of being engrossed and forgetting time. Option 4, '夢中になって時間を忘れるような状態' (A state of being engrossed and forgetting time), directly corresponds to this.
Why other options are incorrect:
While imagination is mentioned, the core definition of 'that freedom' is the state of being absorbed, not a mix of worlds.
Having enough alone time is a *condition* for this freedom, not the freedom itself.
The passage explicitly states, 'ヒマで死にそうな人にも、あの、わくわくする自由は訪れない' (Even for people who are bored to death, that exciting freedom does not come), meaning it's not just about having free time.
65. ②<u>かわいそうな子どもたち</u>とあるが、何がかわいそうなのか。
Detailed Explanation
Why this is correct:
The passage describes 'かわいそうな子どもたち' as those who 'ひとりぼっちになるのが怖くて、電話機から離れられない人も多い' (many people who are afraid of being alone and cannot leave their phones). It then says, '彼らは人とのつながりがなくなり、ひとりぼっちの深みに沈むのが怖くてたまらないのだ。' (They are terribly afraid of losing connection with people and sinking into the depths of being alone.) This directly states their fear of solitude. Option 1, 'ひとりぼっちを怖がっていること' (That they are afraid of being alone), is the correct reason.
Why other options are incorrect:
While they might not seek the freedom of solitude, the primary reason for pity is their fear, not their lack of seeking.
The passage doesn't state they *think* they are free while connected; it implies they are *trapped* by the need for connection.
The passage implies they *don't know* the benefits of solitude, not that they were explicitly *taught* it's dreadful.
66. ③<u>偉大な作品</u>について、筆者が述べていることに合うのはどれか。
Detailed Explanation
Why this is correct:
The passage states, 'もちろん、孤独でありさえすれば③偉大な作品が生まれるわけではない。孤独は創造性にとって十分条件ではなく、必要条件なのだ。' (Of course, great works are not born just by being alone. Solitude is not a sufficient condition for creativity, but a necessary condition.) A necessary condition means that without it, the outcome (great works) cannot occur. Therefore, if there is no state of solitude, great works will not be born. Option 2, '孤独な状態がなければ、偉大な作品は生まれない' (If there is no state of solitude, great works will not be born), accurately reflects the meaning of 'necessary condition.'
Why other options are incorrect:
It says solitude is a *source* of creativity, but not that it specifically leads to *different* ideas from others.
The passage discusses the *creation* of great works, not the ability to *empathize* with them.
It explicitly states that solitude is *not a sufficient condition*, meaning having a lot of it doesn't guarantee great works.
67. 筆者が言いたいことは何か。
Detailed Explanation
Why this is correct:
The author's main argument throughout the passage is to reframe solitude from a negative fear to a positive, valuable state. The passage states that solitude is '最も貴い宝' (most precious treasure) and '途方もない創造性の源泉' (source of immense creativity). The conclusion reinforces this: '孤独は創造の源泉であり、夢中になれる悦ばしい時間の素地である。' (Solitude is the source of creation and the foundation for joyful, engrossing time.) Option 2, '孤独は創造力を生み出すための貴い機会だ' (Solitude is a precious opportunity for generating creativity), best encapsulates the author's overall message.
Why other options are incorrect:
While solitude is linked to creative time, the emphasis is on its *value* as a source, not just that one *should* become solitary to learn.
The passage focuses on the benefits of solitude itself, not on how it helps understand the goodness of human connections.
While dispelling negative images of solitude is mentioned, the core message is about its *positive role* in creativity, not just distinguishing it from freedom.
問題 13 右のページは、ある博物館の催し物のお知らせである。下の問いに対する答えとして最もよいものを、1・2・3・4 から一つ選びなさい。
Reading Passage
A 特別講座「古文書から青井市を知ろう」(全2回)
◇定員 各回50名 ◆会場 2階 研修室1
◇日時 09月7日(土) 29月14日(土) 14:00~16:00
◆受講料全2回1,800円 ※1回のみの受講可、1回1,000円
B体験教室「武士の茶道」
◇定員20名 ◆会場 茶室
◆日時9月6日(金)9:50~12:00◆参加費500円
C 市内建築めぐり「江戸時代の建築」」
◇◇定員20名 ◆見学先 旧杉下邸、旧前岩邸など
◆日時9月1日(日)県立歴史博物館9:30集合。12:30頃戻り、解散。
◆参加費 1,500円
◆その他 14:00より、希望者を対象に、当館で開催中の特別展「江戸末期の建築」の解説を行います(約30分)。こ希望の方は当日お申し出くだささい。(別途、入館チケットをご購入ください。
◆7月開催の特別講座 再募集!
D 特別講座「白船山遺跡発掘の歴史」(全2回)
◇募集人数 各回若干名◇会場 2階 研修室1
◆日時 07月20日(土) @7月27日(土) 14:00~16:00
◆受講料 全2回1,800円 ※1回のみの受講可、1回1,000円
【申込方法】
A~C:往復はがきに住所・氏名・電話番号・希望する催し物名(複数回開催の催し物は希望回)を上明記の上、下記宛先へお送りください。お申し込みが定員を超えた場合は抽選となります。
締切:7月19日(金)必着
D: 電話でのみ受け付けます。ご連絡の時点で定員に達していた場合、受講をお断りすることもございます。
締切:各回の3日前
【受講料・参加費】 AC:開催日の1週間前までにお支払いください。詳細は、お申し込みの結果をお知らせする。返信はがきでご案内します。
B、D:当日会場にてお支払いください。
〒027-3351 青井市本町 6-43 県立歴史博物館事務室企画普及課・
お問合せ・お申込先:019-160-0224(平日8:30~17:00 受付)
English Summary & Annotations
68. ロンさんは、市内建築めぐり「江戸時代の建築」に参加したいと思っている。ロンさんが留意しなければならないことはどれか。
Detailed Explanation
Why this is correct:
For Event C ('市内建築めぐり'), the '受講料・参加費' (Fees) section states that for A and C, payment is due '開催日の1週間前までにお支払いください' (pay by one week before the event date). Option 4, '参加が決まったら、開催日の 1) 週間前までに参加費を支払う必要がある' (If participation is decided, the participation fee must be paid by one week before the event date), directly matches this.
Why other options are incorrect:
The notice says '県立歴史博物館9:30集合' (meet at Prefectural History Museum at 9:30), not go directly to the tour destination.
For the special exhibition commentary, it says 'ご希望の方は当日お申し出くだささい' (those who wish should apply on the day), not contact beforehand.
The application method for A-C is by lottery (抽選), not first-come, first-served (先着順).
69. アグネスさんは 7 月の特別講座「白船山遣跡発掘の歴史」の再募集に申し込もうと考えている。7 月 27 日の回を希望しているが、どのように申し込まなければならないか。また、受講できることになった場合、受講料の支払いはどうすればよいか。
Detailed Explanation
Why this is correct:
For Event D ('白船山遺跡発掘の歴史'), the '申込方法' (Application Method) states 'D: 電話でのみ受け付けます。' (D: Accepted by phone only.) The deadline is '各回の3日前' (3 days before each session). For the July 27th session, 3 days before is July 24th. For '受講料・参加費' (Fees), it states 'B、D:当日会場にてお支払いください。' (B, D: Please pay on the day at the venue.) Since Agnes wants to attend only one session (July 27th), the fee is '1回1,000円' (1,000 yen for one session). Combining these, option 1, '7 月 24日までに電話で申し込み、当日 1000 円を会場で支払う' (Apply by phone by July 24th, and pay 1000 yen at the venue on the day), is correct.
Why other options are incorrect:
The fee for one session is 1000 yen, not 1800 yen.
The deadline is 3 days before, so July 24th, not July 27th.
Both the deadline (July 27th) and the fee (1800 yen for one session) are incorrect.