rosends got it right.
But I'll go through the quotes anyhow.
A. Non-Jews aren't humans. Keritot 6b.
There are a handful of specific technical laws in the Bible that pertain to "an adam" which the Talmud interprets as "Jews only"; for a non-Jew we are more lenient. The idea simply is that most of the Torah's laws were intended for a Jewish audience, so sometimes "an adam" was taken for granted to mean "a Jew." NOWHERE do we ever find "you can kill/rob/rape/disgrace etc. a non-Jew because they're not human." Instead, some technical laws were intended on a focus within the Jewish population. For instance:
If you use the special formula for Temple oil and apply it to a commoner, not a high priest, you get in really big trouble with G-d. But you only get in really big trouble if you apply it to a Jewish commoner. If you apply the oil to a non-Jew, you don't get in big trouble. That's the instance in Keritot 6b. (As for why the distinction: the concern is that you'd try to make everyone "ritually special", which would make no one ritually special, and would ruin the centralization. This became a problem in Jewish history as seen in the books of Judges and Kings -- people would set up their own idolatrous pseudo-Temples wherever they wanted, and find whatever pseudo-priests they could.) The Torah really wasn't concerned about what non-Jews do with it.
Suppose a Jewish woman cheats on her husband and has a child from that union. If the "boyfriend" was Jewish, we call the child a mamzer and they're prohibited from marrying into the mainstream. If the boyfriend wasn't Jewish, the child is a regular Jew and can marry normally. Again, presumably the Torah was more concerned with what people were more likely to do, which is mess up within their community, and therefore bothered to add a penalty in that case.
B. Something from Medrish Talpiot
A non-authoritative work that was done long after the Talmud. I don't know what it says and frankly I don't care. You also have to realize that many medieval works were done around the time of the Crusades with massive Christian persecution, so the message many Jews needed to hear to stay alive was an "us good, them bad" one. Update: Fred checked the Midrash Talpiot and couldn't find this quotation anyhow. Thank you Fred!
C. Relations with non-Jews. Ketubot 3b.
Close, but no cigar. It's not in the Talmud there, but something similar to it appears in one of the commentaries (Tosafot, a family of rabbis in France in the 1100s) there. Again it's a technical discussion about which penalties apply if someone has relations with someone they shouldn't (see A above); the Torah was more concerned about applying penalties in the common case, which was people messing up with their neighbors, not a far-away foreigner.
D. Avoid non-Jews. Orach Chaim "57,6a"
Orach Chaim is a section of Shulchan Aruch, a work that was done a thousand years after the Talmud. Chapter 57 is a rather cut-and-dry piece about the morning prayers, and it has only two subsections; nothing at all to do with non-Jews here. So I have no idea what this one is about.
E. Birthrate -- Zohar.
I have no idea. The Zohar was "discovered" in the 1200s. It's not the Talmud. Fred checked the Zohar anyhow and couldn't find it. This one also is totally bizarre in light of Deut. 7:7: "It was not because you had greater numbers than all the other nations that God embraced you and chose you; you are among the smallest of all the nations."
F. Replacement -- "Lore Dea."
I think you mean "Yoreh Deah" (and if you're making mistakes like that, you really don't know what you're talking about, do you?) That's another section of Shulchan Aruch. It's actually talking about viewing slaves (not "all non-Jews") as property that should be replaced. It's a troubling statement, and it falls into the broader question about how Judaism allowed slavery a very long time ago.