英語検定 1級(2025年第2回No.4)
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2-4 英語検定(1級) 筆記 2025年第2回(No.29~No.35) 各10点 × 7問 = 70点満点
次の英文を読み、(29)から(31)の各質問に最も適切なものを、1~4 の中から一つ選びなさい。   
 
   Digital Afterlife

 When grieving the loss of a loved one,
it is common for people to utilize remnants of the deceased’s life
- things like photographs, voice recordings, and former personal possessions -
to retain memories of that person.
Recent innovations in artificial intelligence (AI), however,
have led to the possibility of digital “resurrections,”
which allow people to go a step further and interact
with AI-generated versions of their deceased loved ones.
These avatars can engage in conversations, offering a lifelike simulation
that allows the grieving to maintain an ongoing
and dynamic sense of connection with the deceased.
This can be effective in helping users cope with loss in cases
where the grieving process has been complicated by sudden deaths or other circumstances
that leave people unable to communicate thoughts that were left unspoken.
However, while some see this technology as a helpful way to preserve memories
and facilitate grieving, the blurring of life and death challenges the traditional understanding
of mourning and grief and raises questions about privacy, authenticity,
and the long-term emotional effects on users.

 Several companies now offer AI resurrection services, often called “digital afterlife” services,
that utilize data such as emails, texts,
and even social media interactions to create an avatar of the deceased
and generate responses that simulate the way these people would likely have answered in real life.
This raises concerns about consent and ownership of one’s digital identity, particularly
when such avatars are created without prior approval of the deceased
or without thorough consultation with surviving family members.
Additionally, there are concerns about
whether the avatars might fail to reflect the deceased’s true personality,
resulting in an inadvertent misrepresentation of the person.
Moreover, the high cost of these services means digital immortality
is currently an exclusive privilege for the wealthy.

 The impact of AI-generated versions of deceased individuals on
the grieving process itself has drawn the attention of mental health experts,
who warn that conversing with an AI avatar could impede emotional healing
by preventing individuals from fully accepting the reality of their loss.
Psychologists argue that constant interaction
with a digital version of the deceased might foster emotional dependency,
hindering individuals from processing their grief and moving forward.
Jason Rohrer, the founder of a company
that uses AI to enable people to have conversations with avatars of the deceased,
points out that a lot of the people who use the technology “are willing to try anything
because their grief is so insurmountable and so painful to them.”
This suggests the emotional vulnerability of users could lead to an unhealthy attachment
to these digital avatars, which could prolong the grieving process.
Interactions with the deceased could also take a negative turn,
resulting in distress or anxiety for the user.
However, some experts argue that, when used appropriately,
AI resurrections offer a path to closure, particularly in controlled, therapeutic environments.
As AI evolves, society must balance the potential benefits
with the ethical and emotional risks it presents and ensure these technologies
are used responsibly to avoid exacerbating the challenges of grief.
問29 Question:
In the first paragraph, the author of the passage illustrates the usefulness of digital “resurrections” by mentioning cases where (1) or (2) or (3) or (4)

答え: ( 29)
(1) a person has been left without the opportunity to share their thoughts with the deceased.
(2) a person has convinced themselves that the grieving process is doing them more harm than good.
(3) the possessions or other objects that have been left behind by the deceased trigger negative feelings in a person.
(4) the relationship a person had with the deceased was characterized by frequent communication.
問30 Question:
What is one concern the author of the passage cites with regard to companies in the “digital afterlife” industry?

答え: ( 30 )
(1) They may be unable to maintain and update the deceased individual’s digital avatar in the long run.
(2) The digital avatars they create from data may not accurately reflect the personality of the deceased individual.
(3) It is possible that traditional memorials or ceremonies could be completely replaced by the digital avatars they create.
(4) They could use digital avatars as tools to create artificial social media trends to influence public opinion.
問31 Question:
How does the author interpret Jason Rohrer’s comment?

答え: ( 31 )
(1) Since the grieving process can vary among people, the digital afterlife industry should ensure avatars remain in users’ lives in the long term.
(2) While people should avoid interacting with deceased loved ones’ digital avatars at first, the avatars can be emotionally beneficial at a later time.
(3) Interaction with the digital avatars of deceased loved ones could eventually lead people to suffer emotional distress.
(4) The anxiety some people experience after the death of a loved one makes digital afterlives a necessary and positive tool for them.
 
次の英文を読み、(32)から(35)の各質問に最も適切なものを、1~4 の中から一つ選びなさい。
 
  Reexamining the Mongol Invasions

 During the thirteenth and fourteenth centuries,
Asia and Europe experienced a turbulent period of invasions
that brought vast territories on both continents under the dominion of the Mongol Empire.
Swiftmoving Mongolian cavalry swept like wildfire into China and then across Central Asia,
later taking parts of modern-day Russia and eventually penetrating deep into Eastern Europe.

 In both historical texts and mainstream culture,
the Mongols have been portrayed as barbaric raiders who brought ruin and devastation
wherever they roamed.
According to such interpretations, the civilizations they subjugated were
devastated by decades of slaughter and oppression.
And though an elaborate political structure was eventually established in the Empire,
its development was attributed mainly to the competence of conquered bureaucrats
rather than the Mongols themselves.
Finally, according to this interpretation,
it was not until the sophisticated civilizations of Western Europe were able
to liberate the subjugated peoples of the Empire
that the devastated civilizations embarked on the road to recovery.

 Recent scholarship, however, suggests that these assumptions are fundamentally flawed.
First of all, while it is true that numerous massacres
and extensive plundering occurred during the conquests, the
Mongols’ goal was not annihilation but integration.
Political institutions and economic systems remained relatively intact,
while labor forces and militaries were incorporated into the Empire.
Though the Mongols had supreme authority in the assimilated regions,
former officials continued to carry out bureaucratic duties.
Relying on an intricate balance of suppression and incentives,
shrewd Mongol administrators imposed a political structure from above
that facilitated prosperity through diversity and order.

 Modern scholarship also emphasizes that commerce,
rather than conquest, constituted the Empire’s lifeblood, particularly in later years.
The Mongols originated on the Asian steppe, an expansive, sparsely populated grassland.
Unable to generate wealth through the taxation of vast peasant populations,
they exploited natural resources, such as
spices and silk, to generate wealth through commercial exchange.
Furthermore, while the flourishing of international trade
during the period of Mongol domination has frequently
been viewed as owing to the prowess and ingenuity of European merchants,
contemporary scholars, such as historian Marie Favereau, contend otherwise.
They highlight achievements
such as the Pax Mongolica, a term denoting the period during
which the Empire’s formidable military prowess
and adept governance suppressed armed hostilities,
permitting the secure transit of merchants and trade commodities throughout the Empire.
This, combined with ingenious business arrangements,
such as limited liability for merchants and payment contracts called bills of exchange,
laid the groundwork for expanded intercontinental commerce.

 Furthermore, according to revisionist historians, the Mongols utilized trade to entice groups
such as the Bulgarians and Lithuanians into political and economic relationships,
gradually gaining the allegiance of various peoples,
some of whom had been vanquished and some who had not.
The Rus, the forebears of modern Russians,
were also deeply affected by contact with the Mongol Empire,
and modern Russians have long viewed the Mongolian occupation
as a period of humiliation and oppression.
However, scholars such as Favereau argue that contrary to narratives
that portray the Mongols as fragmenting a people
that had once been culturally and politically homogeneous,
they merely catalyzed a process of disintegration that
was already well underway.

 These scholars assert that the true significance of the Mongols’ intervention
was that it fostered the economic vitality of an obscure region called Muscovy
while simultaneously suppressing regions that had formerly attained greater influence,
eventually leading to Muscovy’s ascendency in the territory.
In the wake of the Mongolian Empire’s demise,
Muscovy became the foundation of the modern Russian state.
Had it not been for the Mongols, therefore,
a key player in modern history might never have come into existence.

 Eventually, military setbacks, a plague, and internal disputes led to the Empire’s decline,
and today, the Mongols are more likely to be regarded as a vanquished threat
that jeopardized the cultural and political achievements of other societies
than as a great civilization in their own right.
One reason is that a common criterion for evaluating a civilization is its architectural legacy.
As a nomadic society whose dwellings consisted of simple, highly portable structures,
however, the Mongols
tended not to leave behind the towering monuments and palaces
that contemporary sedentary societies did.

 At the same time, though, it is crucial to keep in mind
that the Mongols’ nomadic culture was one of resilience and self-reliance
that permitted it to adapt and thrive in diverse environments.
Unencumbered by the constraints of a sedentary society,
the Mongols were open to assimilating technologies, intellectual achievements,
and societal innovations from the peoples they encountered,
and Mongol society was characterized by an unprecedented degree of religious toleration
and an emphasis on stability through mutual economic interdependence.
In fact, in many ways, they bear a greater resemblance to contemporary human civilization
than their European counterparts, who tended to dismiss or belittle the Mongols’ achievements.
Indeed, Favereau argues that “Mongol imperial successes came not in spite of nomadism
but because of it.”
問32 Question:
What is one thing that we learn about the way the Mongols ruled captured territory?

答え: ( 32 )
(1) Because their conquests were so destructive, it was possible for them to completely transform the societies they ruled.
(2) By relying on local bureaucrats, the Mongols were able to make up for their lack of political sophistication.
(3) While massacres and destruction were less common than once thought, the threat of such things caused people to submit to Mongol control.
(4) The Mongols cleverly found ways to absorb diverse peoples without destroying the societies they conquered.
問33 Question:
What is one thing that some historians believe about trade in the Mongolian Empire?

答え: ( 33 )
(1) Due to the Mongols’ constant focus on warfare, trade with the West never developed to its full potential.
(2) Rather than being the result of Western influences, its success came about through the peaceful and progressive environment created by the Mongols.
(3) Although the products traded by the Mongols were less valuable than those coming from the West, the Empire compensated by heavily taxing European goods.
(4) The cooperation between Mongolian and European merchants was not only profitable, but it decreased warfare as well.
問34 Question:
What does Marie Favereau believe about the Rus?

答え: ( 34 )
(1) The rise of the modern Russian state is the result of the Rus’s efforts to unite and throw off the Mongols.
(2) Their economy was actually much better before the beginning of their relationship with the Mongols.
(3) Their economic relationship with the Mongols started very differently from that of the Bulgarians and Lithuanians.
(4) The Mongols were not responsible for their downfall but merely sped up a phenomenon that was already in progress.
問35 Question:
Which of the following statements about Mongolian society being nomadic would Favereau most likely agree with?

答え: ( 35 )
(1) Although their nomadic architecture was simple, the Mongols were a major influence on famous buildings constructed in the West.
(2) In many respects, the Mongols were more modern than other groups who had more sophisticated architecture.
(3) Their attitudes toward religion and economics were more similar to those of Europeans of the time than many people realize.
(4) Because the Mongols were less united than other societies, they were more affected by the environments that they inhabited.