Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1)_____ our words from those (2)_____ to us within families, peer groups, societal institutions, and political net works. Our utterances position us both in an immediate social dialogue (3)_____ our addressee and, simultaneously, in a larger ideological one (4)_____ by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5)_____. Thus, to varying degrees, all speaking is a (6)_____ of others" words and all writing is rewriting. As language (7)_____, we experience individual agency by in fusing our own intentions (8)_____ other people"s words, and this can be very hard.(9)_____, schools, like into churches and courtrooms, are places (10)_____ people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11)_____ of the addressed, the listener, is to acknowledge the words and their (12)_____. In Bakhtin"s (13)_____, "the authoritative word is located in a distanced zone, organically connected with a (14)_____ that is felt to be hierarchally higher."(15)_____, part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16)_____ pass on to others. In Bakhtin"s (17)_____, responsible people do not treat (18)_____ as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19)_____ to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20)_____ of social voices, of perspectives, in articulating one"s own ideas.
A．inventB．appropriateC．coinD．change

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