“This great maxim of Philosophy he had gathered by the teaching of nature alone: That man was created to work, not to speculate, or feel, or dream.”

7
The Sublime Object of Ideology (1989)

The Law of Mind (1892)
Context: In an article published in The Monist for January, 1891, I endeavored to show what ideas ought to form the warp of a system of philosophy, and particularly emphasized that of absolute chance. In the number of April, 1892, I argued further in favor of that way of thinking, which it will be convenient to christen tychism (from τύχη, chance). A serious student of philosophy will be in no haste to accept or reject this doctrine; but he will see in it one of the chief attitudes which speculative thought may take, feeling that it is not for an individual, nor for an age, to pronounce upon a fundamental question of philosophy. That is a task for a whole era to work out. I have begun by showing that tychism must give birth to an evolutionary cosmology, in which all the regularities of nature and of mind are regarded as products of growth, and to a Schelling-fashioned idealism which holds matter to be mere specialized and partially deadened mind.

Part 4: Rebellion and Art
The Rebel (1951)

Conversation on Epictetus and Montaigne

Tel Quel (1943)

In the Introitus (Preface) from his late editions.
Original in Latin: "Finis Creationis telluris est gloria Dei ex opere Naturae per Hominem solum"
Variant translation: "The purpose of Creation is the glory of God, as can be seen from the works in nature by man alone."
Systema Naturae

Jämmerlich ist freilich jene praktische Philosophie der Franzosen und Engländer, von denen man meint, sie wüßten so gut, was der Mensch sei, unerachtet sie nicht darüber spekulierten, was er sein solle.
Cited in Lucinde and the Fragments, P. Firchow, trans. (1991), "Athenaeum Fragments" (1798), § 355.

The Sixteenth Revelation, Chapter 80

Act III.
Colombe's Birthday (1844)