JLPT N1 Reading Comprehension test

While trends might induce purchasing desire, the passage emphasizes imitation as the *premise* for a trend's establishment, not just purchasing desire. The core idea is about imitation, not just buying.

The passage explicitly states that if *only* a specific designer's item sells, it doesn't become a trend. It's about widespread imitation, not just the designer's initial inducement.

The passage says '特定のデザイナーのものだけが売れるのでは、流行にはならない' (if only a specific designer's item sells, it won't become a trend). It's about *many* people imitating, not necessarily the specific designer's original piece being the *only* one imitated, but rather the *concept* or *style* becoming widespread through imitation.

The email mentions 'すでにクレジットカードでお支払いいただいた' (already paid by credit card), indicating they *do* handle card payments. This option is incorrect.

The email states the book is '絶版' (out of print), meaning it's no longer published, not just out of stock at their store or available elsewhere. They do not ask the customer to wait.

The email states *they* will process the refund and asks the customer to contact them if there are 'ご不明な点' (unclear points), not to inform them about the refund method.

The passage talks about suppressing anger when one feels they are not wrong, leading to regret. It doesn't focus on *identifying the cause* of anger, but rather on the act of suppressing justified anger.

The passage says suppressing anger leads to a 'miserable feeling' and 'defeat,' not necessarily an *increase* in anger itself.

The passage focuses on anger that arises when one believes they are *not* wrong. It does not discuss the duration of anger when one realizes they *are* wrong.

The passage explicitly states they *neglect* familiar environmental problems ('身近な環境問題を注視せず').

This contradicts the passage, which says they *don't* focus on familiar issues.

The passage says they focus on '話題性の高いもの' (highly sensational topics) that the media *does* focus on, not less noticed ones.

The passage mentions light, but not that it's easier because the color becomes brighter. The ease comes from its direct path.

The passage explicitly contrasts light with scent, stating scent 'diffuses everywhere' (そこらじゅうに拡散する), implying light does *not* diffuse in the same way, making it easier.

The passage does not discuss the constancy of the color, but rather the nature of light as a signal compared to scent.

The passage mentions seeing from 'a little above' or 'diagonally' to *deal with* the problem of light being blocked, not that the color is *only* visible from above.

The passage implies that flying straight (like a bee) would reduce chances because of the light path being blocked, not because the signal itself is too fast to recognize.

While speed might make it hard to fix one's gaze, the primary reason given in the text for reduced chances is the obstruction of the light path.

The passage doesn't compare the conspicuousness of male vs. female wings.

The passage mentions the underside of the male's wing, but not that the female's underside is easier to see than its top.

The passage states the *male* uses the *male's* wing color as a sign to find a *female*. The female's wing is the *object* of the signal, not necessarily that the female *uses* her wings as a signal in the same way.

This is the opposite of what the author is trying to convey. The author encourages finding the 'knowable' within the 'unknown'.

The author emphasizes that life is a 'maze of unknowns' and that one must 'organize' them, implying they *do* care about the extent of unknowns.

The passage is about how to approach the vastness of 'unknowns', not just focusing on tasks.

This option suggests *removing* trivial things from what seems knowable, which contradicts the author's point that trivial things *are* the hints.

While the passage mentions dismissing things because we think we 'already know' them, the blank is about the *role* of 'knowable' things as hints, not a critique of our understanding.

This contradicts the author's advice to *secure* (確保する) these seemingly trivial 'knowable' things, not to discard them.

The author advocates actively seeking out and securing 'knowable' things, not passively leaving 'unknowns' alone.

The author suggests that 'knowable' things are hints to unravel 'unknowns', implying a connection and possibility of overcoming the unknown, not an insurmountable wall.

The passage says that dismissing things as 'trivial' is because we *think* we 'already know' them, and that these are actually 'knowable' things that serve as hints. It doesn't say we *don't* know them, but rather that we overlook their significance as hints.

While they *believed* it was essential, the sentence explicitly states they were *losing confidence* in this belief due to recent changes.

The passage says their confidence was *lost* due to recent socioeconomic conditions, not that reading was *considered incompatible* with them.

The passage says books are '単純に比較することを許さない必需品' (necessities that cannot be simply compared to visual/audio media), implying they are *not* treated on the same level.

The passage says '映像文化の書籍化をねらった' (aimed at bookifying visual culture), which is about turning visual content into books, not necessarily books written *for* future visualization.

The passage states these types of books '相対的に少なくなった' (relatively decreased), so this option is the opposite.

The passage does not mention books that are educationally undesirable or have negative effects.

The passage mentions '文化の変容があまりにも急激なこと' (the cultural transformation being too rapid) but doesn't say media theory failed to grasp the *factors* of this transformation.

The passage questions their insight into *what would happen* if it declined, not the timing of the decline itself.

The passage says media theory was '盛んになった' (flourished) to consider the '本質' (essence) of both cultures, so it implies they *were* trying to clarify their essence.

The passage discusses the importance of individual goals *within* the team, not the necessity of players with high goals.

The passage says vitality will be lost, not specifically that individual skills won't improve, though that might be an implication.

The author explicitly states that individual goals *do not need to be forcibly aligned* ('無理やり一致させる必要はない'). The problem is *ignoring* them, not their lack of alignment.

While they consider changing jobs, the core tendency is about avoiding unpleasant work, not that changing jobs is inherently good.

The passage states they show 'まったく興味を示さず' (no interest at all) in things unrelated to themselves, not that their interests change easily.

The passage says they prioritize '自分の資質や可能性を活かせるかどうか' (whether they can utilize their qualities and potential) as a primary consideration, implying they *do* want to utilize them, not that they don't make an effort.

The author suggests finding '接点' (points of contact) and '共有' (sharing) the team goal, implying some alignment is possible, not that it's impossible.

The author argues that it's important to *leverage* these diverse values and purposes, implying they *do* have meaning.

While organizations might differ, the core point is the *diversity of individuals* within *any* organization in the current era, not just differences *between* organizations.

The author states that goals can no longer be unified as they once were, so creating an easily unified organization is not the solution proposed.

The author says '価値観' (values) are diversifying and should be '許容' (tolerated), not necessarily '共有' (shared) in their entirety. Only the *team goal* should be shared.

The author explicitly states that individual goals do not need to be forcibly aligned ('無理やり一致させる必要はない'). The approach is to *tolerate* individual goals and *then* unify around the *team goal*.

Only B explicitly mentions this as a problem ('ホームページを見れば分かる情報を、ただ並べて書くだけでは'). A's point is about the *reason* for choosing the company, not just readily available info.

A implies a lack of specific desire for *that* company, but B's focus is on *how* one's skills apply to the job, not just a lack of company analysis.

A does imply a lack of strong will for *that* company. However, B's point is not that only *desired* tasks are written, but that the connection between one's skills and the company's *required* tasks is missing.

Neither passage mentions criticizing company policies or products.

A mentions information gathering but not explicitly comparing with other companies. B does not mention this at all.

While accuracy is implied, the emphasis in both passages is on *how* those abilities/experiences relate to the *specific company* and its needs, not just listing them accurately.

These are basic necessities, but the passage states self-esteem is *in addition* to these.

While children see their family as their world, the foundation is built by the *love received*, not just the belief in family's importance.

Losing self-esteem leads to losing the will to live, so this is a *result* of having self-esteem, not how it's built.

The passage implies that the *nature* of the love changes in a group setting, not that it's unnecessary.

This refers to children who *didn't* receive enough love, not the general reason for self-esteem crumbling when entering a group.

The issue isn't receiving love from others, but the *relativity* of parental love once the child realizes parents are not the only source of validation.

This describes a child who *doesn't* need to struggle for self-esteem, not the 'childlike' behavior in question.

The passage contrasts '無邪気な会話' (innocent conversation) with boasting, implying boasting is *not* innocent, but then redefines it as 'childlike' in a deeper sense.

The passage states children who lack love tend to be *fixated* on winning and losing, so this option is the opposite.

The passage explains that actions are governed by self-esteem, but doesn't state that understanding this *control* is what's important for growth.

The passage describes children *struggling* to restore self-esteem in group settings, not passively accepting a value determined by the group.

While these are socially desirable behaviors, the author explains that the 'un-childlike' behaviors are actually a means for self-esteem recovery, implying they are a natural part of the process, not something to simply avoid for growth.

Series ① is at Kōfū Hall, not Hoshiyama Hall.

Series ③ is at Kōfū Hall, not Hoshiyama Hall.

Series ④ has only 5 performances, which is fewer than Series ②'s 10 performances. Ilya prioritizes performance count.

No payment is required as it's an A-seat to A-seat transfer.

The phone call deadline is 10 days before (Oct 13th), not Oct 20th.

Both the phone call deadline and the payment requirement are incorrect.