“By the basis of power we mean the relationship between O and P which is the source of that power. It is rare that we can say with certainty that a given empirical case of power is limited to one source. Normally, the relation between O and P will be characterized by several qualitatively different variables which are bases of power (30). Although there are undoubtedly many possible bases of power which may be distinguished, we shall here define five which seem especially common and important. These five bases of O's power are:
(a) reward power, based on P's perception that O has the ability to mediate rewards for him;
(b) coercive power, based on P's perception that O has the ability to mediate punishments for him;
(c) legitimate power, based on the perception by P that O has a legitimate right to prescribe behavior for him;
(d) referent power, based on P's identification with O;
(e) expert power, based on the perception that O has some special knowledge or expertness.”

Source: "The bases of social power." 1959, p. 150

Upon The Mother Of The Gods (c. 362-363)
Context: !-- Who is so thick-headed as not to understand that through Hermes and Aphrodite are invoked all things in all places that contain the cause of the universality and various forms of generation, which is the proper subject of my argument? Is not this the Attis, who at first is called insane, and then sane, in consequence of his castration? Insane because he chose for himself the realm of Matter, and superintends the work of generation; but sane because he hath modelled this refuse into Beauty, and hath wrought therein so great a transformation, that no skill or craft of man can imitate the same. But what shall be the conclusion of my theme? Verily a Hymn of praise unto the goddess. --> O Mother of gods and men, assister and colleague of mighty Jove! O source of the Intelligible Powers! Thou that keepest thy course in unison with the simple essences of things intelligible; thou that hast received out of all the universal Cause, and impartest it to the Intelligible world! Goddess, giver of life, Mother, Providence, and Maker of our souls! Thou that lovest the mighty Bacchus; who didst preserve Attis when he was cast forth, and didst recall him to thyself after he had sunk down into the cave of the earth; thou that art the beginning of all Good unto the Intelligible Powers, and that fillest the world with all the objects of Sense, and grantest all good things, in all places, unto mankind! Grant unto all men happiness, of which the sum and substance is the knowledge of the gods; and to the Roman people universally, first and foremost to wash away from themselves the stain of atheism, and in addition to this, grant them propitious Fortune, that shall assist them in governing the empire for many thousands of years to come! To myself grant for the fruit of my devotion to thee — Truth in belief concerning the gods, the attainment of perfection in religious rites, and in all the undertakings which we attempt as regards warlike or military measures, valour coupled with good luck, and the termination of my life to be without pain, and happy in the good hope of a departure for your abodes!

Source: Politics Among Nations (1948), p. 27 (1954 edition)

Change the World Without Taking Power (2002)

Source: The Ideological Origins of the American Revolution (1967), Chapter V, TRANSFORMATION, p. 225

Upon The Mother Of The Gods (c. 362-363)
Context: Who then is the Mother of the Gods? She is the Source of the Intelligible and Creative Powers, which direct the visible ones; she that gave birth to and copulated with the mighty Jupiter: she that exists as a great goddess next to the Great One, and in union with the Great Creator; she that is dispenser of all life; cause of all birth; most easily accomplishing all that is made; generating without passion; creating all that exists in concert with the Father; herself a virgin, without mother, sharing the throne of Jupiter, the mother in very truth of all the gods; for by receiving within herself the causes of all the intelligible deities that be above the world, she became the source to things the objects of intellect.

Follett (1942, 110), cited in: Seth Kreisberg (1992). Transforming Power: Domination, Empowerment, and Education. p. 71
Attributed from postum publications

ibid
The Rahotep series, Book 2: Tutankhamun
Context: Rhetoric is a dangerous art. It is the manipulation of the difference, one might say the distance, between truth and image [... ] And in our times, that distance has become the means by which power is exercised [... ] Rhetoric has been a force for persuasion since man began to speak, and to convince his enemy that he was indeed his friend.

Strength to Love, Chapter 7
1960s, Strength to Love (1963)