“Public power is not an entitlement but a trust. Those who wield authority must remember that every decision carries consequences for lives unseen and voices unheard. Leadership finds its legitimacy in restraint, fairness, and accountability.”

No Place to Hide (2014)
Source: No Place to Hide: Edward Snowden, the NSA, and the U.S. Surveillance State
Context: Democracy requires accountability and consent of the governed, which is only possible if citizens know what is being done in their name. [... ] Conversely, the presumption is that the government, with rare exceptions, will not know anything that law-abiding citizens are doing. [... ] Transparency is for those who carry out public duties and exercise public power. Privacy is for everyone else.

Penguin Books 2015 edition, page 209.

Source: Freedom from Fear (1991)
Context: It is not power that corrupts but fear. Fear of losing power corrupts those who wield it and fear of the scourge of power corrupts those who are subject to it. Most Burmese are familiar with the four a-gati, the four kinds of corruption. Chanda-gati, corruption induced by desire, is deviation from the right path in pursuit of bribes or for the sake of those one loves. Dosa-gati is taking the wrong path to spite those against whom one bears ill will, and moga-gati is aberration due to ignorance. But perhaps the worst of the four is bhaya-gati, for not only does bhaya, fear, stifle and slowly destroy all sense of right and wrong, it so often lies at the root of the other three kinds of corruption. Just as chanda-gati, when not the result of sheer avarice, can be caused by fear of want or fear of losing the goodwill of those one loves, so fear of being surpassed, humiliated or injured in some way can provide the impetus for ill will. And it would be difficult to dispel ignorance unless there is freedom to pursue the truth unfettered by fear. With so close a relationship between fear and corruption it is little wonder that in any society where fear is rife corruption in all forms becomes deeply entrenched.

From Freedom in Chains: The Rise of the State and the Demise of the Citizen (St. Martin's Press, 1999) http://www.jimbovard.com/Epigram%20page%20Freedom%20in%20Chains.htm

Book VI, Chapter 7.
Books, Coningsby (1844), Vivian Grey (1826)

Source: https://www.vanguardngr.com/2021/10/nigeria-61-eie-11-light-hope-power-and-voice-opinion/ Speaking about Nigeria (October 18 2021 )

Order of Retaliation http://quod.lib.umich.edu/l/lincoln/lincoln6/1:755?rgn=div1;view=fulltext (30 July 1863); quoted in Roy P. Basler, ed., The Collected Works of Abraham Lincoln, vol. 7 (New Brunswick, N.J.: Rutgers University Press, 1953), p. 357 <br class="br">1860s <br class="br">Context: It is the duty of every government to give protection to its citizens, of whatever class, color, or condition, and especially to those who are duly organized as soldiers in the public service. The law of nations and the usages and customs of war as carried on by civilized powers, permit no distinction as to color in the treatment of prisoners of war as public enemies. To sell or enslave any captured person, on account of his color, and for no offence against the laws of war, is a relapse into barbarism and a crime against the civilization of the age. The government of the United States will give the same protection to all its soldiers, and if the enemy shall sell or enslave anyone because of his color, the offense shall be punished by retaliation upon the enemy&#x27;s prisoners in our possession. It is therefore ordered that for every soldier of the United States killed in violation of the laws of war, a rebel soldier shall be executed; and for every one enslaved by the enemy or sold into slavery, a rebel soldier shall be placed at hard labor on the public works and continued at such labor until the other shall be released and receive the treatment due to a prisoner of war

2000s, Where the Right Went Wrong (2004)

Source: Propaganda & The Ethics Of Persuasion (2002), Chapter Six, Freedom Of Expression, p. 207

A Proper Gentleman, 1977