“In China the egalitarian movement came not just from Zhu's vision, but also the Taoist ideas of balance, as Zhu would always point out. In Travancore it rose out of the Buddhist idea of compassion, in Yingzhou from the Hodenosaunee idea of the equality of all, in Firanja from the idea of justice before God. Everywhere the idea existed, but the world still belonged to a tiny minority of rich; wealth had been accumulating for centuries in a few hands, and the people lucky enough to be born into this old aristocracy lived in the old manner, with the rights of kings now spread among the wealthy of the Earth. Money had replaced land as the basis of power, and money flowed according to its own gravity, its laws of accumulation, which though divorced from nature, were nevertheless the laws ruling most countries on Earth, no matter their religious or philosophical ideas of love, compassion, charity, equality, goodness, and the like. Old Zhu had been right: humanity's behavior was still based on old laws, which determined how food and land and water and surplus wealth around, how the labor of the eight billions was owned. If these laws did not change, the living shell of the earth might well be wrecked, and inherited by seagulls and ants and cockroaches.”

“In China the egalitarian movement came not just from Zhu's vision, but also the Taoist ideas of balance, as Zhu would always point out. In Travancore it rose out of the Buddhist idea of compassion, in Yingzhou from the Hodenosaunee idea of the equality of all, in Firanja from the idea of justice before God. Everywhere the idea existed, but the world still belonged to a tiny minority of rich; wealth had been accumulating for centuries in a few hands, and the people lucky enough to be born into this old aristocracy lived in the old manner, with the rights of kings now spread among the wealthy of the Earth. Money had replaced land as the basis of power, and money flowed according to its own gravity, its laws of accumulation, which though divorced from nature, were nevertheless the laws ruling most countries on Earth, no matter their religious or philosophical ideas of love, compassion, charity, equality, goodness, and the like. Old Zhu had been right: humanity's behavior was still based on old laws, which determined how food and land and water and surplus wealth around, how the labor of the eight billions was owned. If these laws did not change, the living shell of the earth might well be wrecked, and inherited by seagulls and ants and cockroaches.”

“We should conceive of ourselves not as rulers of Earth, but as highly powerful, conscious stewards: The Earth is given to us in trust, and we can screw it up or make it work well and sustainably.”

“You can never properly predict the future as it really turns out. So you are doing something a little different when you write science fiction. You are trying to take a different perspective on now.”

“For me, art in our time is strongest when it is aware of science, includes science, is inspired by science, or is about science. On the linguistic level, the new words coined by scientists to describe their new discoveries form a giant growing lexicon that means English is simply bursting with new possibilities, resembling the Elizabethan age in that respect. Then conceptually, science is creating new stories to tell, by deluging us with new information and potentialities. In this deluge we need art to do its usual job of sorting things out, by giving things their human dimension and by exploring how they might feel and what they might mean. So to me the arts and the sciences are completely intertwined. Maybe that's always been true, but now more than ever.”

“If democracy and self-rule are the fundamentals, then why should people give up these rights when they enter their workplace? In politics we fight like tigers for freedom, for the right to elect our leaders, for freedom of movement, choice of residence, choice of what work to pursue— control of our lives, in short. And then we wake up in the morning and go to work, and all those rights disappear. We no longer insist on them. And so for most of the day we return to feudalism. That is what capitalism is— a version of feudalism in which capital replaces land, and business leaders replace kings. But the hierarchy remains. And so we still hand over our lives’ labor, under duress, to feed rulers who do no real work.”

“They tell each other what they are thinking. But there is no reason to believe anything they say.”

“Efficiency was just a measurement of how fast money moved from the poor to the rich. We prefer the opposite of efficiency, which is to say, justice.”

“You have a mind like the rings of Saturn. A million miles wide and an inch deep.”

“...knowing too that [the sky] was just a kind of rainbow made it glorious. A rainbow that was blue everywhere and covered everything.”

“We had a project on this trip back to the solar system, and that project was a labor of love. It absorbed all our operations entirely. It gave a meaning to our existence. And this is a very great gift; this, in the end, is what we think love gives, which is to say meaning. Because there is no very obvious meaning to be found in the universe, as far as we can tell. But a consciousness that cannot discern a meaning in existence is in trouble, very deep trouble, for at that point there is no organizing principle, no end to the halting problems, no reason to live, no love to be found. No: meaning is the hard problem.”

“You can only kill disappointment with a new try.”