“One would almost think that they [straight white males] felt empowered to take anything the society produced, no matter how marginal, and utilize it for their own ends — dare we say "exploit it"? — certainly to take advantage of it as long as it's around. And could this possibly be an effect of discourse? Perhaps it might even be one we on the margins might reasonably appropriate to our profit… or perhaps some of us already have.”

This Business of Living (1935-1950)

Anarchism: Its Philosophy and Ideal (1896)
Context: Oh, the beautiful utopia, the lovely Christmas dream we can make as soon as we admit that those who govern represent a superior caste, and have hardly any or no knowledge of simple mortals' weaknesses! It would then suffice to make them control one another in hierarchical fashion, to let them exchange fifty papers, at most, among different administrators, when the wind blows down a tree on the national road. Or, if need be, they would have only to be valued at their proper worth, during elections, by those same masses of mortals which are supposed to be endowed with all stupidity in their mutual relations but become wisdom itself when they have to elect their masters.
All the science of government, imagined by those who govern, is imbibed with these utopias. But we know men too well to dream such dreams. We have not two measures for the virtues of the governed and those of the governors; we know that we ourselves are not without faults and that the best of us would soon be corrupted by the exercise of power. We take men for what they are worth — and that is why we hate the government of man by man, and that we work with all our might — perhaps not strong enough — to put an end to it.
But it is not enough to destroy. We must also know how to build, and it is owing to not having thought about it that the masses have always been led astray in all their revolutions. After having demolished they abandoned the care of reconstruction to the middle class people, who possessed a more or less precise conception of what they wished to realize, and who consequently reconstituted authority to their own advantage.
That is why Anarchy, when it works to destroy authority in all its aspects, when it demands the abrogation of laws and the abolition of the mechanism that serves to impose them, when it refuses all hierarchical organization and preaches free agreement — at the same time strives to maintain and enlarge the precious kernel of social customs without which no human or animal society can exist. Only, instead of demanding that those social customs should be maintained through the authority of a few, it demands it from the continued action of all.

As quoted in "Some Szilardisms on War, Fame, Peace", LIFE‎ magazine, Vol. 51, no. 9 (1 September 1961), p. 79
Context: It is not necessary to succeed in order to persevere. As long as there is a margin of hope, however narrow, we have no choice but to base all our actions on that margin. America and Russia have one interest in common which may override all their other interests: to be able to live with the bomb without getting into an all-out war that neither of them wants.

2000s
Source: Astrophysics for People in a Hurry
Context: Yes, the universe had a beginning. Yes, the universe continues to evolve. And yes, every one of our body's atoms is traceable to the big bang and to the thermonuclear furnace within high-mass stars. We are not simply in the universe, we are part of it. We are born from it. One might even say we have been empowered by the universe to figure itself out — and we have only just begun.

Source: Take The Risk (2008), p. 40

Technopagans at the End of History (1998)
Context: Virtual reality is a fairly new concept to us; but once you grok it, it seems clear that any civilization that was capable of starflight and longevity extension, and so forth and so on, would also have a full VR toolkit under control. Well then, that means that when we go looking for the extraterrestrial, what will be the footprint? Perhaps vanished races are all around us, but downloaded into solid-state matrices that we have only recently come to the point where we could even recognize that possibility.

Source: Way Station (1963), Ch. 33
Context: A machine, a mechanism, no more than a tool — technological brother to the hoe, the wrench, the hammer — and yet as far a cry from these as the human brain was from that first amino acid which had come into being on this planet when the Earth was very young. One was tempted, Enoch thought, to say that this was as far as a tool could go, that it was the ultimate in the ingenuity possessed by any brain. But that would be a dangerous way of thinking, for perhaps there was no limit, there might, quite likely, be no such condition as the ultimate; there might be no time when any creature or any group of creatures could stop at any certain point and say, this is as far as we can go, there is no use of trying to go farther. For each new development produced, as side effects, so many other possibilities, so many other roads to travel, that with each step one took down any given road there were more paths to follow. There'd never be an end, he thought — no end to anything.

Prologue, section "Why study traditional societies?"
The World Until Yesterday: What Can We Learn from Traditional Societies? (2012)

"Passages from the life of a philosopher", Appendix, p. 489
Passages from the Life of a Philosopher (1864)