“In order to understand the meaning of the phrase dialogue among civilizations as defined here, one has no choice but to closely pay attention to a number of points one of which is the relationship between a politician and an artist, and the other is the relationship between ethics and politics.”

As cited in Schaff (1962;6).
"Comments on Semantics", 1952

Pedagogia do oprimido (Pedagogy of the Oppressed) (1968, English trans. 1970)

Source: Democracy for the Few (2010 [1974]), sixth edition, Chapter 1, p. 4

Source: Definition of System, 1956, p. 18: Italics quote cited in: Thorbjoern Mann (1992) Building Economics for Architects. p. 140

Book A (sketchbook), p 8, c 1960: as quoted in Jasper Johns, Writings, sketchbook Notes, Interviews, ed. Kirk Varnedoe, Moma New York, 1996, p. 49
1960s

Unfolding Meaning: a weekend of dialogue with David Bohm (1985)<!-- p. 175 -->
Context: The weekend began with the expectation that there would be a series of lectures and informative discussions with emphasis on content. It gradually emerged that something more important was actually involved — the awakening of the process of dialogue itself as a free flow of meaning among all the participants. In the beginning, people were expressing fixed positions, which they were tending to defend, but later it became clear that to maintain the feeling of friendship in the group was much more important than to hold any position. Such friendship has an impersonal quality in the sense that its establishment does not depend on a close personal relationship between participants. A new kind of mind thus begins to come into being which is based on the development of a common meaning that is constantly transforming in the process of the dialogue. People are no longer primarily in opposition, nor can they be said to be interacting, rather they are participating in this pool of common meaning which is capable of constant development and change. In this development the group has no pre-established purpose, though at each moment a purpose that is free to change may reveal itself. The group thus begins to engage in a new dynamic relationship in which no speaker is excluded, and in which no particular content is excluded. Thus far we have only begun to explore the possibilities of dialogue in the sense indicated here, but going further along these lines would open up the possibility of transforming not only the relationship between people, but even more, the very nature of consciousness in which these relationships arise.

Source: Snow Flower and the Secret Fan

[ZİFLİOĞLU, VERCİHAN, Let’s cut out the middlemen, to-be patriarch says, Hurriyet Daily News and Economic Review, 2010-02-18, http://www.hurriyetdailynews.com/n.php?n=let8217s-cut-out-the-middlemen-to-be-patriarch-says-2010-02-18, 2010-02-20, English]
On Armenia-Turkey relations

Source: Tristes Tropiques (1955), Chapter 23 : The Living and the Dead, p. 246