“Whatever the source of the leader's ideas, he cannot inspire his people unless he expresses vivid goals which in some sense they want. Of course, the more closely he meets their needs, the less "persuasive" he has to be, but in no case does it make sense to speak as if his role is force submission. Rather it is to strengthen and uplift, to make people feel that they are the origins, not the pawns, of the socio-political system.”

"Energy and Equity" (1974).
Context: The habitual passenger cannot grasp the folly of traffic based overwhelmingly on transport. His inherited perceptions of space and time and of personal pace have been industrially deformed. He has lost the power to conceive of himself outside the passenger role. Addicted to being carried along, he has lost control over the physical, social, and psychic powers that reside in man's feet. The passenger has come to identify territory with the untouchable landscape through which he is rushed. He has become impotent to establish his domain, mark it with his imprint, and assert his sovereignty over it. He has lost confidence in his power to admit others into his presence and to share space consciously with them. He can no longer face the remote by himself. Left on his own, he feels immobile.
The habitual passenger must adopt a new set of beliefs and expectations if he is to feel secure in the strange world where both liaisons and loneliness are products of conveyance. To "gather" for him means to be brought together by vehicles. He comes to believe that political power grows out of the capacity of a transportation system, and in its absence is the result of access to the television screen. He takes freedom of movement to be the same as one's claim on propulsion. He believes that the level of democratic process correlates to the power of transportation and communications systems. He has lost faith in the political power of the feet and of the tongue. As a result, what he wants is not more liberty as a citizen but better service as a client. He does not insist on his freedom to move and to speak to people but on his claim to be shipped and to be informed by media. He wants a better product rather than freedom from servitude to it. It is vital that he come to see that the acceleration he demands is self-defeating, and that it must result in a further decline of equity, leisure, and autonomy.

Volume III, chapter II, section 99.
The Stones of Venice (1853)
Source: The Stones of Venice: Volume I. The Foundations

Source: A Fire in the Sun (1989), Chapter 3 (p. 31).

[Swami Saradeshananda, The Holy Mother's Reminiscences, Vedanta Kesari, 1976-1981]

Readings in Classical Chinese Philosophy (2001), p. 260
An Exhortation to Learning

1950s, Address at the Philadelphia Convention Hall (1956)

Source: Ideas have Consequences (1948), p. 51.

Treatise on Kingship