Sowing is not so hard as reaping.
[Säen is nicht so beschwerlich als ernten.]
Johann Wolfgang von Goethe (1749-1832) German poet, statesman, scientist
Elective Affinities [Die Wahlverwandtschaften], Part 2, ch. 5, “From Ottilie’s Journal [Aus Ottiliens Tagebuche]” (1809) [tr. Hollingdale (1971)]
(Source)
Quotations about:
consequences
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
But heard are the voices,
Heard are the sages,
The Worlds and the Ages:
“Choose well: your choice is
Brief, and yet endless.”[Doch rufen von drüben
Die Stimmen der Geister
Die Stimmen der Meister:
Bersäumt nich zu üben
Die Kräfte des Guten.]Johann Wolfgang von Goethe (1749-1832) German poet, statesman, scientist
“Symbolum” (1815) [tr. Carlyle (1843)]
(Source)
(Source (German)).
Carlyle's loose translation first appears in Past and Present, Book 2, ch. 17 "The Beginnings" (1843), then is expanded in a speech at the University of Edinburgh (2 Apr 1866), reprinted (with Goethe's original) in On the Choice of Books (1877).
"Choose well: your choice is brief and yet endless," is sometimes attributed to Ella Winter. She references it in an anecdote in And Not to Yield: An Autobiography (1963).
Without being forgiven, released from the consequences of what we have done, our capacity to act would, as it were, be confined to one single deed from which we could never recover; we would remain victims of its consequences forever, not unlike the sorcerer’s apprentice who lacked the magic formula to break the spell.
Hannah Arendt (1906-1975) German-American philosopher, political theorist
The Human Condition, Part 5, ch. 33 (1958)
(Source)
A blueprint for disaster in any society is when the elite are capable of insulating themselves.
Jared Diamond (b. 1937) American geographer, historian, ornithologist, author
“Choosing Success,” interview by Catherine Sepp, National Review (30 Jun 2005)
(Source)
You choose, you live the consequences. Every yes, no, maybe, creates the school you call your personal experience.
Acts and their consequences are the things by which our fellows judge us. Anything else, and all that you get is a cheap feeling of moral superiority by thinking how you would have done something nicer if it had been you. So as for the rest, leave it to heaven. I’m not qualified.
He is free to make the wrong choice, but not free to succeed with it. He is free to evade reality, he is free to unfocus his mind and stumble blindly down any road he pleases, but not free to avoid the abyss he refuses to see. Knowledge, for any conscious organism, is the means of survival; to a living consciousness, every “is” implies an “ought.” Man is free to choose not to be conscious, but not free to escape the penalty of unconsciousness: destruction. Man is the only living species that has the power to act as his own destroyer — and that is the way he has acted through most of his history.
Ayn Rand (1905-1982) Russian-American writer, philosopher
“The Objectivist Ethics,” University of Wisconsin Symposium on “Ethics in Our Time” (9 Feb 1961)
(Source)
It is easy to dodge our responsibilities, but we cannot dodge the consequences of dodging our responsibilities.
Josiah Stamp (1880-1941) English industrialist, economist, statistician, banker
(Attributed)
First attributed to Stamp in "Gems of Thought," Kingston Daily Freeman [New York] (3 Jan 1928). More discussion here.
Another point of disagreement is not factual but involves the ethical/moral principle […] sometimes referred to as the “politics of moral witness.” Generally associated with the religious left, secular leftists implicitly invoke it when they reject LEV on the grounds that “a lesser of two evils is still evil.” Leaving aside the obvious rejoinder that this is exactly the point of lesser evil voting — i.e. to do less evil, what needs to be challenged is the assumption that voting should be seen a form of individual self-expression rather than as an act to be judged on its likely consequences. […] The basic moral principle at stake is simple: not only must we take responsibility for our actions, but the consequences of our actions for others are a far more important consideration than feeling good about ourselves.
Noam Chomsky (b. 1928) American linguist and activist
“An Eight Point Brief for LEV (Lesser Evil Voting)” (15 Jun 2016) [with John Halle]
(Source)
We can believe what we choose. We are answerable for what we choose to believe.
John Henry Newman (1801-1890) English prelate, Catholic Cardinal, theologian
Letter to Mrs. William Froude (27 Jun 1848)
(Source)
In C. S. Dessain (ed.), Letters and Diaries of John Henry Newman, vol. 12 "Rome to Birmingham" (1961).
Politics is, among other things, the art of anticipating consequences, and even trying to anticipate unfamiliar consequences.
Irving Howe (1920-1993) American literary and social critic [b. Irving Horenstein]
“The Agony of the Campus,” Dissent #16 (Sep-Oct 1969)
(Source)
Ill doers in the end shall ill receive.
[Chi mal opra, male al fine aspetta.]
Ludovico Ariosto (1474-1533) Italian poet
Orlando Furioso, Canto 37, st. 106, l. 6 (1532) [tr. Rose (1831)]
(Source)
There is always some peace in having submitted to the right. Don’t spoil it by worrying about the results, if you can help it. It is not your business to succeed (no one can be sure of that) but to do right: when you have done so, the rest lies with God ….
C.S. Lewis (1898-1963) English writer and scholar [Clive Staples Lewis]
Letter to Arthur Greeves, Collected Letters of C. S. Lewis, Vol. 2: 1931-1949 (2004)
(Source)
Every one sees what you appear to be, few really know what you are, and those few dare not oppose themselves to the opinion of the many, who have the majesty of the state to defend them; and in the actions of all men, and especially of princes, which it is not prudent to challenge, one judges by the result. For that reason, let a prince have the credit of conquering and holding his state, the means will always be considered honest, and he will be praised by everybody because the vulgar are always taken by what a thing seems to be and by what comes of it.
Niccolò Machiavelli (1469-1527) Italian politician, philosopher, political scientist
The Prince, ch. 18 (1513) [tr. Marriott (1908)]
(Source)
Origin of the paraphrase "The ends justify the means," which is generally attributed to Machiavelli.
You must not change one thing, one pebble, one grain of sand, until you know what good and evil will follow on that act.
Ursula K. Le Guin (b. 1929) American writer
A Wizard of Earthsea, ch. 3 (1968)
Democ’acy gives every man
The right to be his own oppressor.
James Russell Lowell (1819-1891) American diplomat, essayist, poet
The Bigalow Papers, Second Series, “Ef I a song or two could make,” l. 97 (1867)
Alexia was quite disgusted with her sister. To be stupid was one thing; to be stupid and evil yielded up untidy consequences.
Gail Carriger (b. 1976) American archaeologist, author [pen name of Tofa Borregaard]
Heartless (2011)
Most men make use of the first part of their life to render the last part miserable.
Jean de La Bruyère (1645-1696) French essayist, moralist
Les Caractères, “De l’Homme” (1688)
Small are the seeds fate does unheeded sow
Of slight beginnings to important ends.William Davenant (1606-1668) English poet and playwright [a.k.a. William D'Avenant]
Gondibert, Canto 2 (1650)
Whatsoever a man soweth, that shall he also reap.
The Bible (14th C BC - 2nd C AD) Christian sacred scripture
Galatians 6:7 (KJV)
The common interests
of states and individuals alike demand
that good and evil receive their just rewards.Euripides (485?-406? BC) Greek tragic dramatist
Hecuba, l. 900 [tr. Arrowsmith (1964)]
The abuse of greatness is, when it disjoins
Remorse from power.William Shakespeare (1564-1616) English dramatist and poet
Julius Caesar, Act 2, sc. 1, l. 19ff [Brutus] (1599)
(Source)
You never can tell when you do an act
Just what the result will be;
But with every deed you are sowing a seed,
Though the harvest you may not see.Ella Wheeler Wilcox (1850-1919) American author and poet.
“You Never Can Tell,” Custer And Other Poems (1896)
(Source)
As the means, so the end.
Mohandas Gandhi (1869-1948) Indian philosopher and nationalist [Mahatma Gandhi]
In Young India (17 Jul 1924)
Compare to this.
We haven’t got a plan, so nothing can go wrong!
Terence Alan "Spike" Milligan (1918-2002) Anglo-Irish comedian, writer, actor
(Attributed)
Variants:
- "We don't have a plan, so nothing can go wrong!"
- "We haven't any plan, so nothing can go wrong!"
The result of a single action may spread like the circles that expand when a stone is thrown into a pond, until they touch places and people unguessed at by the person who threw the stone.
Robertson Davies (1913-1995) Canadian author, editor, publisher
“Literature and Moral Purpose” (1990)
Consider and act with reference to the true ends of existence. This world is but the vestibule of an immortal life. Every action of our lives touches on some chord that will vibrate in eternity.
Edwin Hubbell Chapin (1814-1880) American clergyman
(Attributed)
(Source)
Quoted in Charles Northend, Memory Gems (1890).
Variant: "Every action of your life touches on some chord that will vibrate in eternity." ["Advice to the Young," quoted in Charles W. Sanders, Sanders' Union Fourth Reader (1873)]
People who live long, who will drink of the cup of life to the very bottom, must expect to meet with some of the usual dregs.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher
Letter to M. Le Veillard (15 Apr 1787)
(Source)
If you leap into a Well, Providence is not bound to fetch you out.
Thomas Fuller (1654-1734) English writer, physician
Gnomologia: Adages and Proverbs, #2795 (1732)
(Source)
And whereas sense and memory are but knowledge of fact, which is a thing past and irrevocable, science is the knowledge of consequences, and dependence of one fact upon another; by which, out of that we can presently do, we know how to do something else when we will, or the like, another time: because when we see how anything comes about, upon what causes, and by what manner; when the like causes come into our power, we see how to make it produce the like effects.
Our anger and annoyance are more detrimental to us than the things themselves which anger or annoy us.
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations, Book 11, #15 [tr. Staniforth (1964)]
(Source)
Alternate translations:
How many things may and do oftentimes follow upon such fits of anger and grief; far more grievous in themselves, than those very things which we are so grieved or angry for.
[tr. Casaubon (1634)]
Consider that our anger and impatience often proves much more mischievous than the provocation could possibly have done.
[tr. Collier (1701), #18]
Consider how much more pain is brought on us by the anger and vexation caused by such acts than by the acts themselves, at which we are angry and vexed.
[tr. Long (1862)]
Consider that our anger and impatience often prove much more mischievous than the things about which we are angry or impatient.
[tr. Zimmern (1887)]
How much more grievous are what fits of anger and the consequent sorrows bring than the actual things are which produce in us those angry fits and sorrows.
[tr. Farquharson (1944)]
Anger and the sorrow it produces are far more harmful than the things that make us angry.
[tr. Needleman/Piazza (2008)]
My principle is to do whatever is right, and leave consequences to him who has the disposal of them.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter to George Logan (3 Oct 1813)
(Source)
A man’s character is most evident by how he treats those who are not in a position either to retaliate or reciprocate.
Paul Eldridge (1888-1982) American educator, novelist, poet
“Lanterns in the Night,” Maxim 41, The Jewish Forum (Aug 1948)
Restated by Eldridge in Maxims for a Modern Man, #1198 (1965): "A man is most accurately judged by how he treats those who are not in a position either to retaliate or to reciprocate."
The same sentiment is also made or attributed to Ann Landers, Abigail Van Buren, Malcolm Forbes, James Miles, and (without any reference found) Goethe and Samuel Johnson. A more convoluted version can be found in the 19th Century by Charles Spurgeon.
More examination of this quotation:
We have an obligation to one another, responsibilities and trusts. That does not mean we must be pigeons, that we must be exploited. But it does mean that we should look out for one another when and as much as we can; and that we have a personal responsibility for our behavior; and that our behavior has consequences of a very real and profound nature.
J. Michael (Joe) Straczynski (b. 1954) American screenwriter, producer, author [a/k/a "JMS"]
rec.arts.sf.tv.babylon5.moderated, “At The Midpoint (Spoilers for everything)” (7 Apr 1995)
(Source)
Cautious, careful people, always casting about to preserve their reputation and social standing, never can bring about a reform. Those who are really in earnest must be willing to be anything or nothing in the world’s estimation, and publicly and privately, in season and out, avow their sympathy with despised and persecuted ideas and their advocates, and bear the consequences.
Susan B. Anthony (1820-1906) American reformer, aboltionist, sufferagist
“On the Campaign for Divorce Law Reform” (1860)
Alas, after a certain age, every man is responsible for his face.
[Hélas! après un certain âge tout homme est responsable do son visage.]
When you have prayed for victory you have prayed for many unmentioned results which follow victory — must follow it, cannot help but follow it. Upon the listening spirit of God the Father fell also the unspoken part of the prayer. He commandeth me to put it into words. Listen!
“O Lord our Father, our young patriots, idols of our hearts, go forth to battle — be Thou near them! With them — in spirit — we also go forth from the sweet peace of our beloved firesides to smite the foe. O Lord our God, help us to tear their soldiers to bloody shreds with our shells; help us to cover their smiling fields with the pale forms of their patriot dead; help us to drown the thunder of the guns with the shrieks of their wounded, writhing in pain; help us to lay waste their humble homes with a hurricane of fire; help us to wring the hearts of their unoffending widows with unavailing grief; help us to turn them out roofless with their little children to wander unfriended the wastes of their desolated land in rags and hunger and thirst, sports of the sun flames of summer and the icy winds of winter, broken in spirit, worn with travail, imploring Thee for the refuge of the grave and denied it — for our sakes who adore Thee, Lord, blast their hopes, blight their lives, protract their bitter pilgrimage, make heavy their steps, water their way with their tears, stain the white snow with the blood of their wounded feet! We ask it, in the spirit of love, of Him Who is the Source of Love, and Who is the ever-faithful refuge and friend of all that are sore beset and seek His aid with humble and contrite hearts. Amen.”
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
“The War Prayer” (1904–1905)
Life is a perpetual instruction in cause and effect.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Natural Religion” (3 Feb 1861)
In no sense do I advocate evading or defying the law, as would the rabid segregationist. That would lead to anarchy. One who breaks an unjust law must do so openly, lovingly, and with a willingness to accept the penalty. I submit that an individual who breaks a law that conscience tells him is unjust, and who willingly accepts the penalty of imprisonment in order to arouse the conscience of the community over its injustice, is in reality expressing the highest respect for law.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Letter from Birmingham Jail (16 Apr 1963)
The Laws of Nature are just, but terrible. There is no weak mercy in them. Cause and consequence are inseparable and inevitable. The elements have no forbearance. The fire burns, the water drowns, the air consumes, the earth buries. And perhaps it would be well for our race if the punishment of crimes against the Laws of Man were as inevitable as the punishment of crimes against the Laws of Nature — were Man as unerring in his judgments as Nature.
There are in nature neither rewards nor punishments — there are consequences.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
“The Christian Religion” (1881)
(Source)
To let a sudden fit of anger make you forget the dangers you risk for yourself and for those who are nearest and dearest to you — is this not clouded judgment?
[A. 一朝之忿、忘其身以及其親、非惑與。]
[B. 一朝之忿忘其身以及其亲非惑与]
Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 12, verse 21 (12.21) (6th C. BC – AD 3rd C.) [tr. Chin (2014)]
(Source)
Waley suggests the internal rhymes in both the questions in 12.21 and this particular answer mean they are quotations from an outside source, a "didactic poem," and thus carry additional meaning now lost.
(Source (Chinese) A, B). Alternate translations:
For a morning's anger to disregard one's own life, and involve that of his parents; -- is not this a case of delusion?
[tr. Legge (1861)]
And as to illusions, is not one morning's fit of anger, causing a man to forget himself, and even involving the consequences those who are near and dear to him -- is not that an illusion?
[tr. Jennings (1895)]
If a man allows himself to lose his temper and forget himself of a morning, in such a way as to become careless for the safety of is own person and for the safety of his parents and friends: -- is that not a case of a great delusion in life?
[tr. Ku Hung-Ming (1898)]
For a morning's anger to forget his own safety and involve that of his relatives, is not this irrational?
[tr. Soothill (1910)]
For one morning’s temper to jeopard one's life and even that of one's relatives, isn’t that hallucination?
[tr. Pound (1933)]
Because of a morning's blind rage to forget one's own safety and even endanger one's kith and kin, is that not a case of divided mind?
[tr. Waley (1938)]
To let a sudden fit of anger make you forget the safety of your own person or even that of your parents, is that not misguided judgment?
[tr. Lau (1979)]
To be oblivious of one's own person and even of one's own parents all because of a morning's anger -- is this not a confusion?
[tr. Dawson (1993)]
To endanger oneself and one's kin in a sudden fit of anger: is this not an instance of incoherence?
[tr. Leys (1997)]
If one has any anger so that one forgets one's pro0per behavior to take the anger upon the relatives, is not one confused?
[tr. Cai/Yu (1998), #307]
In a moment of rage to forget not only one's own person but even one's parents -- is this not being in a quandary?
[tr. Ames/Rosemont (1998)]
For the anger of a morning, to forget one's self and even one's kin, is that not a contradiction?
[tr. Brooks/Brooks (1998)]
To endanger yourself and your family, all in a morning's blind rage -- is that not delusion?
[tr. Hinton (1998)]
To forget yourself in a moment of anger and thereby bring ruin upon both you and your family -- is this not an example of confusion?
[tr. Slingerland (2003)]
Because of one morning's anger, to forget your own safety and even endanger those close to you -- this is faulty thinking, isn't it?
[tr. Watson (2007)]
If you act out of animus with the consequence of hurting yourelf and yoru loved ones, is that an example of delusion?
[tr. Li (2020)]
A common paraphrase of this is "When anger rises, think of the consequences." This is attributed to Confucius in Kang-Hi (K'ang-hsi, Kangxi) The Sacred Edict, Maxim #16 (1670, 1724) [tr. Milne (1817)]. An alternate translation is "In anger, think of the trouble" [tr. Baller (1892), ch. 16, sec. 15]
