“Phædrus knows the Professor of Philosophy now. But the Professor of Philosophy doesn't know Phædrus.”

Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Context: The Professor of Philosophy has made a mistake. He's wasted his disciplinary authority on an innocent student while Phædrus, the guilty one, the hostile one, is still at large. And getting larger and larger. Since he has asked no questions there is now no way to cut him down. And now that he sees how the questions will be answered he's certainly not about to ask them.
The innocent student stares down at the table, face red, hands shrouding his eyes. His shame becomes Phædrus' anger. In all his classes he never once talked to a student like that. So that's how they teach classics at the University of Chicago. Phædrus knows the Professor of Philosophy now. But the Professor of Philosophy doesn't know Phædrus.

On My Philosopy (1941)
Context: My path was not the normal one of professors of philosophy. I did not intend to become a doctor of philosophy by studying philosophy (I am in fact a doctor of medicine) nor did I by any means, intend originally to qualify for a professorship by a dissertation on philosophy. To decide to become a philosopher seemed as foolish to me as to decide to become a poet. Since my schooldays, however, I was guided by philosophical questions. Philosophy seemed to me the supreme, even the sole, concern of man. Yet a certain awe kept me from making it my profession.

E. Payne, trans. (1974) Vol. 1, p. 347
Parerga and Paralipomena (1851), Aphorisms on the Wisdom of Life

Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29

trans. Michael Chase, p. 271
La Philosophie comme manière de vivre (2001)

Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 30
Context: It is an immortal dialogue, strange and puzzling at first, but then hitting you harder and harder, like truth itself. What Phædrus has been talking about as Quality, Socrates appears to have described as the soul, self-moving, the source of all things. There is no contradiction. There never really can be between the core terms of monistic philosophies. The One in India has got to be the same as the One in Greece. If it's not, you've got two. The only disagreements among the monists concern the attributes of the One, not the One itself. Since the One is the source of all things and includes all things in it, it cannot be defined in terms of those things, since no matter what thing you use to define it, the thing will always describe something less than the One itself. The One can only be described allegorically, through the use of analogy, of figures of imagination and speech. Socrates chooses a heaven-and-earth analogy, showing how individuals are drawn toward the One by a chariot drawn by two horses.

Of Law and Life and Other Things: Papers and Address of Felix Frankfurter (1965).
Other writings

HTTP://BOOKS. GOOGLE. COM/books? id=zacmeILjLvIC&q=%22culture+as+we+know+it+is+an+instrument+manipulated+by+teachers+for+manufacturing+more+teachers+who+in+their+turn+will+manufacture+still+more+teachers%22&pg=PA65#v=onepage
La culture est un instrument manié par des professeurs pour fabriquer des professeurs qui à leur tour fabriqueront des professeurs.
http://books.google.com/books?id=33rE96fD8h8C&q=%22La+culture+est+un+instrument+mani%C3%A9+par+des+professeurs+pour+fabriquer+des+professeurs+qui+%C3%A0+leur+tour+fabriqueront+des+professeurs%22&pg=PA65#v=onepage
The Need for Roots, part 2: Uprootedness, chapter 1: Uprootedness in the Towns (1949)