JLPT Test N2

The passage doesn't focus on "pure feelings" but on allowing animals to express themselves.

The passage explicitly states that humans become "too proactive" in conveying their feelings, implying this is *not* what the author learned.

While treating animals with respect is implied, the core realization is about *their* expression, not simply treating them "like people."

The website is mentioned for details, not as the subject of opinions for the survey.

The passage mentions *past* evaluations for the park, but the *current* survey is for *opinions/suggestions* on the *upcoming* plaza project, not a general evaluation of the entire town development project.

The survey is for *opinions and suggestions* (ご意見やご提案), not *evaluations* (評価) of the plaza development.

While an apology is included, it's not the *main* point. The main point is the resolution that has already been made.

The extension has *already been granted*, not something the sender *wants* now.

The sender is asking Shimamoto to confirm with Uchida, not that the sender wants to confirm with Uchida.

The passage doesn't say they "no longer fail," only that they have confidence that helps them persevere.

The passage focuses on confidence and perseverance, not knowledge of specific abilities required for success.

The passage mentions confidence backed by success, not that they have acquired "reliable methods."

The passage mentions remembering the experience, but not that *never forgetting* a painful romance is what leads to maturity. It's the *comfort* derived from reading.

The passage is about the reader's own experience of being comforted, not comforting others.

Reading classical works is a *result* of having such deep experiences, not the *cause* of maturity itself.

While the author talks about students, the realization is a general observation about *people*, not specifically an increase in non-questioning students.

The realization is about the difference in scope among *people* in general, not specifically a narrowing range for high schoolers.

The passage mentions "people" (人によって), not "generations" (世代によって).

It's about the *birth* of negative feelings, not the *lack of expression* of those feelings.

The passage doesn't say doubts grow larger, but that negative emotions swirl.

The problem is stopping at "Why?", not losing the ability to question altogether.

While questioning broadens thoughts, the main point is the *process* of deep thinking *after* questioning, which is crucial for growth.

It's not just *finding* questions, but *processing* them deeply and thoroughly.

This is a statement made in the passage, but it's a supporting detail, not the *main* message about growth.

This reverses the cause and effect. The stimulus isn't weakening; the *perception* of it is.

This is about the *frequency* of stimulus, not its continuous presence.

This is about differentiating stimuli, not the effect of a *single, continuous* stimulus.

The passage argues that incorporating change *into* daily life is insufficient for dramatic change; one needs to *leave* daily life.

The passage doesn't mention being "reborn as a new self."

The passage focuses on seeking new stimuli, not reconfirming the good aspects of daily life.

Traveling with an acquaintance might reduce the sense of "change" compared to traveling alone, as the familiar presence provides a constant.

Returning to daily life is the opposite of seeking change through travel; it's a return to familiarity.

If traveling to a different culture becomes a "daily routine," the sense of "change" would diminish due to sensory adaptation, as explained earlier in the passage.

While related, the focus is on expressing *what they think*, not necessarily "individuality."

The dissatisfaction is about *expressing* their thoughts, not about others *understanding* them.

This is the opposite of what the passage says; they are dissatisfied because they *cannot* express their thoughts.

While respect is part of social interaction, it's not the definition of "social self" here, which focuses on behavioral adaptation.

Being useful for society is a consequence, not the definition of "social self" as described in the passage.

This is the opposite of "social self" as described; "social self" involves *restricting* "true self" to fit situations.

The author argues that adapting is necessary for social life, not that being "true self" is always better than playing a role.

The passage states that being "true self" is *restricted* in society, not that it's allowed if relationships are maintained.

The passage doesn't link knowing one's true self to understanding social roles; it links learning social roles to adapting to society.

Author A doesn't specify multi-functional, and B focuses on single-function. Both mention price, but it's not the primary characteristic of what they *want* the robot to *do*.

Author A implies companionship, but "play" isn't the direct focus for either. B's robot is for chores, not play.

Author A mentions understanding words, but "understanding human feelings" is a stronger interpretation of "心のふれ合い." B's robot does "troublesome tasks" (面倒な仕事), which is accurate. However, option 4 is a more precise summary of their desires.

While Author B explicitly mentions "空いた時間" (freed-up time), Author A's reason is more about emotional well-being and enjoyment, not specifically time. So, it's not a common reason.

Both mention price drops as a factor for *purchase*, but not the fundamental *reason* for wanting the robot itself.

While robots are technology, the passages focus on the *benefits* of the robots to their lives, not the desire for "latest technology" itself.

The author explicitly states that reflecting on them doesn't lead to anything further, so they don't do it for future connection.

The author states they don't remember *either* wins or losses, not just losses.

The passage implies they don't reflect on them *unless* there's a specific external need to talk about them, not that they selectively reflect on "useful" ones for self-improvement.

The passage doesn't mention enjoyment as the reason for this specific strategy; it focuses on the ability to continue.

While it might reduce anxiety, the primary benefit highlighted is the ability to *continue* running towards the goal.

Maintaining the same pace is part of the *method* (like a marathon runner), but the reason for breaking down the distance is to make the *continuation* easier, not just to maintain pace.

The passage explicitly advises *not* to do what's impossible ("歩けない距離は走れない" - you can't run a distance you can't walk).

While setting small goals is mentioned, it's a *method* to achieve the larger point of continuous, sustainable progress, not the main point itself.

Knowing one's ability is mentioned as a *prerequisite* for starting, but the main message is about the *process* of moving forward sustainably.

Hesaru's order is 3,150 yen, which is less than 5,250 yen, so they must pay a 350 yen shipping fee.

Yamada's order is 4,200 yen, which is less than 5,250 yen, so they must pay a 350 yen shipping fee.

Shin's payment method is Cash on Delivery (代金引換), which incurs a 300 yen handling fee, even though their order qualifies for free shipping.

The guide states: "返品・交換をご希望のお客様は、返品・交換係にまずご連絡ください。" (Customers wishing to return or exchange must *first* contact the Returns/Exchanges department.) It doesn't specify 'before or immediately after returning' but rather 'first contact'.

The guide states: "ご連絡 は、商品到着後 14日以内にお願いします。" (Contact should be made within 14 days of product arrival.) This 14-day limit applies to *contacting* them, not necessarily the *return shipment* itself.

The guide states: "なお、お客様のご都合による返品・交換の場合、返送料はお客様負担となります。" (Furthermore, for returns/exchanges due to customer's convenience, the return shipping fee is borne by the customer.) This means the customer only bears the cost for their *own convenience*, not regardless of the reason.