She criticizes the way in which ableism allows for the luxury of taking the body's essence for granted while negotiating with a world built around the image of a 'normal' body.
Barad points out that such assumptions only surface when the body malfunctions, when it breaks down, just as a device first comes to attention only when it stops working.
---From “03 Creating Body Boundaries”

According to Barad, there is no escape from ethics.
Even for a moment, we do not exist alone. We need to “meet the universe halfway.”
In other words, humans must abandon their arrogant attitude and adopt a humble attitude of responsibility for their role in 'negotiating with the universe and coordinating opinions with the universe.'
We must take responsibility for the role we play in the differential creation of the world.
---From “05 Ethics-Ontology-Epistemology”

Barad points out that the phrase "against nature," which often defines and condemns queer behavior as deviant sexual desire, evokes images of beasts and provokes moral outrage in people, but it also conceals an illogic that seeks to solidify the boundary between nature and culture.
If some queer behavior is 'unnatural and against the laws of nature', then the actor is not part of nature but is outside of it.
However, on the other hand, if we criticize him for 'acting like a beast', we are insulting him as 'part of nature'.
---From “06 Queer Nature”

Barad explains that quantum entanglement is not the entanglement of two independent states, entities, or events, but rather questions the very nature of 'twoness' and 'oneness'.
She explains that one is too few and two is too many to describe quantum entanglement, and that the concept of 'between' must be rethought.
That is, quantum entanglement challenges the common-sense notion of communication between separate 'entities' and demands a new sense of responsibility and response-ability.
---From “08 Quantum Entanglement and the Coming Justice”

Barad proposes a specific methodology of resistance, a counter-tactic based on an alternative to the usual system of individual particles.
It was used by Hong Kong democracy protesters.
She assesses that protesters are beginning to think of the movement as becoming like water, rather than appearing in one fixed location as a single particle.
That is, it became like a wave rather than a particle.
This is a movement that moves like water rather than an individual entity.
It is fluid and formless, rushing into one place, quickly dispersing, and then reappearing with intensity somewhere else a short time later.

---From “09 Indeterminacy and Infinity”