A democracy is more than a form of government; it is primarily a mode of associated living, of conjoint communicated experience.

There is no discipline in the world so severe as the discipline of experience subjected to the tests of intelligent development and direction.

To be a recipient of a communication is to have an enlarged and changed experience.

What, after all, is the public under present conditions? What are the reasons for its eclipse? What hinders it from finding and identifying itself? By what means shall its inchoate and amorphous estate be organized into effective political action relevant to present social needs and opportunities? What has happened to the public in the century and a half since the theory of political democracy was urged with such assurance and hope?

To avoid a split between what men consciously know because they are aware of having learned it by a specific job of learning, and what they unconsciously know because they have absorbed it in the formation of their characters by intercourse with others, becomes an increasingly delicate task with every development of special schooling.

The future of our civilisation depends upon the widening spread and deepening hold of the scientific habit of mind.

The ultimate aim of production is not production of goods but the production of free human beings associated with one another on terms of equality.