He that resolves to mend hereafter, resolves not to mend now.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1745 ed.)
(Source)
Quotations about:
remorse
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
MACBETH: I am afraid to think what I have done;
Look on’t again I dare not.William Shakespeare (1564-1616) English dramatist and poet
Macbeth, Act 2, sc. 2, l. 66ff (2.2.66-67) (1606)
(Source)
KING RICHARD: You may my glories and my state depose
But not my griefs; still am I king of those.William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 4, sc. 1, l. 201ff (4.1.201-202) (1595)
(Source)
When Bolingbroke questions Richard's willingness to abdicate while grieving over the loss.
SGANARELLE: Have you no fears about returning here? It was here, Sir, that you killed that Commander, six months ago.
DON JUAN: Why should I be afraid? Didn’t I kill him properly?
[SGANARELLE: Et n’y craignez-vous rien, monsieur, de la mort de ce commandeur que vous tuâtes il y a six mois?
DON JUAN: Et pourquoi craindre? ne l’ai-je pas bien tué?]
Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Don Juan [Dom Juan], Act 1, sc. 2 (1665) [tr. Wilbur (2001)]
(Source)
(Source (French)). Other translations:SGANAREL: And are you under no Apprehensions, Sir, about the Death of the Governor you kill'd six Months ago?
D. JOHN: And why Apprehensions? did'nt I kill him fairly?
[tr. Clitandre (1672)]SGAN.: And you have no fear, sir, for the consequences of the death of that Commander whom you killed six months ago?
D. JU.: Why should I be afraid? Did I not kill him honourably?
[tr. Van Laun (1876)]SGAN.: And have you no fear, sir, abouit the death of that commandant you killed six months ago?
JU.: What fear can I have? Did I not kill him properly?
[tr. Wall (1879)]SGAN.: And have you no apprehensions, Monsieur, from the death of the Commander you killed six months ago?
D. JUAN: Why should I be afraid? Did I not kill him honourably?
[tr. Waller (1904)]SGANARELLE: And have you nothing to fear, sir, from the death of the Commandant whom you killed here six months ago?
DON JUAN: And what should I fear? Was n't he fairly killed?
[tr. Page (1908)]SGANARELLE: And have you nothing to fear, sir, here, from the death of that Commander you killed six months ago?
DON JUAN: And why fear? Didn I kill him properly?
[tr. Frame (1967)]
Our repentance is not so much regret for the evil we have done, as fear of its consequences to us.
[Notre repentir n’est pas tant un regret du mal que nous avons fait, qu’une crainte de celui qui nous en peut arriver.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶180 (1665-1678) [ed. Gowens (1851), ¶187]
(Source)
Appeared in the 1st edition as:Notre repentir n’est pas une douleur du mal que nous avons fait ; c’est une crainte de celui qui nous en peut arriver.
In the manuscript, it reads:Notre repentir ne vient point du regret de nos actions, mais du dommage qu’elles nous causent.
(Source (French)). Other translations:Our Repentance proceeds not from the remorse coneiv'd at our Actions, but from the prejudice we are apt to receive thereby.
[tr. Davies (1669), ¶35]Our Repentances are generally not so much a Concern and Remorse for the Ills we have done, as a Dread of those we were in danger of suffering.
[tr. Stanhope (1694), ¶181]Repentance is not so much remorse for what we have done, as the fear of consequences.
[pub. Donaldson (1783), ¶384; ed. Lepoittevin-Lacroix (1797), ¶172]Our repentance is not so much sorrow for the ill we have done as fear of the ill that may happen to us.
[tr. Bund/Friswell (1871), ¶180]Repentance is less a sorrow at having sinned than a fear of the possible consequences.
[tr. Heard (1917), ¶184]Repentance is not so much regret for the evil we have done as fear of that which may befall us.
[tr. Stevens (1939), ¶180]Our repentance is less a regret for the evil we have done than a precaution against the evil that may be done to us.
[tr. FitzGibbon (1957), ¶180]Our repentance is less a regret for ills we have caused than a fear of ills we may encounter.
[tr. Kronenberger (1959), ¶180]Repentance is not so much regret for the evil we have done as fear of the evil that may befall us as a result.
[tr. Tancock (1959), ¶180]Our repentance is not so much regret for the evil we have done, as fear of the evil which may yet happen to us in future.
[tr. Whichello (2016) ¶180]
True remorse is never just a regret over consequence; it is a regret over motive.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 4 (1963)
(Source)
One can no more keep the mind from returning to an idea than the sea from returning to a shore. For the sailor, this is called the tide; in the case of the guilty, it is called remorse. God stirs up the soul as well as the ocean.
[On n’empêche pas plus la pensée de revenir à une idée que la mer de revenir à un rivage. Pour le matelot, cela s’appelle la marée ; pour le coupable, cela s’appelle le remords. Dieu soulève l’âme comme l’océan.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 1 “Fantine,” Book 7 “The Champmathieu,” ch. 3 (1.7.3) (1862) [tr. Wilbour / Fahnestock / MacAfee (1987)]
(Source)
(Source (French)). Alternate translations:One can no more prevent the mind from returning to an idea than the sea from returning to a shore. In the case of the sailor, this is called the tide; in the case of the guilty, it is called remorse. God upheaves the soul as well as the ocean.
[tr. Wilbour (1862)]It is no more possible to prevent thought from reverting to an idea than the sea from returning to the shore. With the sailor this is called the tide; with the culprit it is called remorse; God heaves the soul like the ocean.
[tr. Wraxall (1862)]One can no more prevent thought from recurring to an idea than one can the sea from returning to the shore: the sailor calls it the tide; the guilty man calls it remorse; God upheaves the soul as he does the ocean.
[tr. Hapgood (1887)]We can no more prevent a thought returning to the mind than we can prevent the sea from rising on the foreshore. To the sailor it is the tide, to the uneasy conscience it is remorse. God moves the soul as He moves the oceans.
[tr. Denny (1976)]The mind is no more to be prevented from returning to an idea than the sea from returning to the shore. For the sailor this is called the tide. For the guilty man, it is called remorse. God stirs the soul as he causes the ocean to swell.
[tr. Donougher (2013)]
Thus in the winter stands the lonely tree,
Nor knows what birds have vanished one by one,
Yet knows its boughs more silent than before:
I cannot say what loves have come and gone,
I only know that summer sang in me
A little while, that in me sings no more.Edna St. Vincent Millay (1892-1950) American poet
Sonnet 43 “What lips my lips have kissed, and where, and why,” ll. 9ff. (1920), The Harp-Weaver and Other Poems (1923)
(Source)
Originally published in Vanity Fair (1920-11).
I have no wish to remember everything. There are many things in most men’s lives that had better be forgotten. There is that time, many years ago, when we did not act quite as honorably, quite as uprightly, as we perhaps should have done — that unfortunate deviation from the path of strict probity we once committed, and in which, more unfortunate still, we were found out — that act of folly, of meanness, of wrong. Ah, well! we paid the penalty, suffered the maddening hours of vain remorse, the hot agony of shame, the scorn, perhaps, of those we loved. Let us forget.
Jerome K. Jerome (1859-1927) English writer, humorist [Jerome Klapka Jerome]
Idle Thoughts of an Idle Fellow, “On Memory” (1886)
(Source)
First published in Home Chimes (1885-09-26).
ACCOUNTABILITY, n. The mother of caution.
Ambrose Bierce (1842-1914?) American writer and journalist
“Accountability,” The Cynic’s Word Book (1906)
(Source)
Included in The Devil's Dictionary (1911).
Originally published in his "Cynic's Word Book" column in the New York American (1904-07-09) and "Cynic's Dictionary" column in the San Francisco Examiner (1904-07-17) as "the mother of remorse and great first cause of penitence."
Holden decided that he was okay with not feeling any remorse for them. The moral complexity of the situation had grown past his ability to process it, so he just relaxed in the warm glow of victory instead.
Daniel Abraham (b. 1969) American writer [pseud. James S. A. Corey (with Ty Franck), M. L. N. Hanover]
Leviathan Wakes, ch. 41 (2011) [with Ty Franck]
(Source)
Grief is the agony of an instant; the indulgence of Grief the blunder of a life.
Benjamin Disraeli (1804-1881) English politician and author
Vivian Grey, Book 6, ch. 7 (1826)
(Source)
There is also this: when we renounce the self and become part of a compact whole, we not only renounce personal advantage but are also rid of personal responsibility. There is no telling to what extremes of cruelty and ruthlessness a man will go when he is freed from the fears, hesitations, doubts and the vague stirrings of decency that go with individual judgement. When we lose our individual independence in the corporateness of a mass movement, we find a new freedom — freedom to hate, bully, lie, torture, murder and betray without shame and remorse. Herein undoubtedly lies part of the attractiveness of a mass movement.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
True Believer: Thoughts on the Nature of Mass Movements, Part 3, ch. 14, § 77 (1951)
(Source)
Happiness is beneficial for the body but it is grief that develops the powers of the mind.
Marcel Proust (1871-1922) French author
Remembrance of Things Past (1913-27)
BRUTUS: 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 (2.1.19-20) (1599)
(Source)
Of all the horrid, hideous notes of woe,
Sadder than owl songs or the midnight blast,
Is that portentous phrase, “I told you so,”
Utter’d by friends, those prophets of the past,
Who, ‘stead of saying what you now should do,
Own they foresaw that you would fall at last.
The awakenings of remorse, virtuous shame and indignation, the glow of moral approbation,– if they do not lead to action, grow less and less vivid every time they recur, till at length the mind grows absolutely callous.
Anna Laetitia Barbauld (1743-1825) English woman of letters, educator, editor [née Aikin]
“An Inquiry into those Kinds of Distress which Excite Agreeable Sensations” (1773)
Remorse drives the weak to despair and the strong to sainthood.
[Die Reue treibt den Schwachen zur Verzweiflung und macht den Starken zum Heiligen.]
Marie von Ebner-Eschenbach (1830-1916) Austrian writer
Aphorisms [Aphorismen], No. 412 (1880) [tr. Scrase/Mieder (1994)]
TOM: I don’t know, maybe all one can do is hope to end up with the right regrets.
Arthur Miller (1915–2005) American playwright and essayist
The Ride Down Mount Morgan, Act 1 (1991)
(Source)
Be this your wall of brass — no secret sin,
To pale the cheek and rack the heart within![Hic murus aeneus esto,
nil conscire sibi, nulla pallescere culpa.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 1 “To Maecenas,” l. 60ff (1.1.60-61) (20 BC) [tr. Martin (1881)]
(Source)
(Source (Latin)). Other translations:Not to be giltye or war wan at anye falte at all,
A bulwarke that, to beare all bruntes, be that the brasen wall.
[tr. Drant (1567)]Be this a wall of Brass, to have within
No black accuser, harbour no pale sin.
[tr. Fanshawe; ed. Brome (1666)]Be this thy Guard, and this thy strong defence,
A vertuous Heart, and unstain'd Innocence;
Not to be conscious of a shameful sin:
Nor yet look pale for Scarlet Crimes within.
[tr. Creech (1684)]True, conscious Honour is to feel no sin,
He ’s arm'd without that’s innocent within;
Be this thy Screen, and this thy Wall of Brass.
[tr. Pope (1737), ll. 93-95]Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence,
Nor e'er turn pale with guilt.
[tr. Francis (1747)]Be good, then, and be great;
This be your tower of strength, your throne of state;
To keep your heart unconscious of a sin,
And feel no goadings of remorse within!
[tr. Howes (1845)]Let this be a [man’s] brazen wall, to be conscious of no ill, to turn pale with no guilt.
[tr. Smart/Buckley (1853)]Be this your wall of brass, your coat of mail,
A guileless heart, a cheek no crime turns pale.
[tr. Conington (1874)]Let this be a wall of brass around you -- "Not to be conscious of crime, or of any fault which spreads paleness over the countenance."
[tr. Elgood (1893)]Be this our wall of bronze, to have no guilt at heart, no wrongdoing to turn us pale.
[tr. Fairclough (Loeb) (1926)]And this bronze wall should be ours: to let no shame
Steal across our faces, no guilt steal into our hearts.
[tr. Palmer Bovie (1959)]Make this your barrier of bronze,
that no crime burdens you, no guilt has turned you pale.
[tr. Fuchs (1977)]Let a man stand
Behind this bronze wall:
Never guilty,
Never pale with sin, and fear
Of sin.
[tr. Raffel (1983)]Let this be our defense: not to have any
Wrongdoing on our conscience to worry over.
[tr. Ferry (2001)]So let this be your wall of brass:
to have nothing on your conscience, nothing to give you a guilty pallor.
[tr. Rudd (2005 ed.)]Let that be your wall of bronze,
To be free of guilt, with no wrongs to cause you pallor.
[tr. Kline (2015)]
For the wicked are full of regrets.
[μεταμελείας γὰρ οἱ φαῦλοι γέμουσιν.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 9, ch. 4 (9.4.10) / 1166b.24-25 (c. 325 BC) [tr. Welldon (1892)]
(Source)
(Source (Greek)). Alternate translations:For the wicked are full of remorse.
[tr. Chase (1847)]Whence it is that the wicked are ever full of repentance.
[tr. Williams (1869)]For those who are not good are full of remorse.
[tr. Peters (1893)]For bad men are laden with repentance.
[tr. Ross (1908)]The bad are always changing their minds.
[tr. Rackham (1934)]For base people are full of regret.
[tr. Reeve (1948)]For bad men are full of regrets.
[tr. Apostle (1975)]For bad men are full of regrets.
[tr. Thomson/Tredennick (1976)]For base people are full of regret.
[tr. Irwin/Fine (1995)]For bad people are full of regrets.
[tr. Crisp (2000)]For base people teem with regret.
[tr. Bartlett/Collins (2011)]
Speaking of Yen Hui, the Master said: “How sad — to watch him forge ahead so resolutely, and never see how far he could go.”
[子謂顏淵曰、惜乎、吾見其進也、未見其止也。]
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 9, verse 21 (9.21) (6th C. BC – AD 3rd C.) [tr. Hinton (1998)]
(Source)
Regarding his finest student, who died young. Probable origin of a phrase frequently attributed to Confucius: "It does not matter how slowly you go so long as you do not stop."
Earlier sources use Legge's numbering of 9.20, as noted. (Source (Chinese)). Alternate translations:The Master said of Yen Yuan, "Alas! I saw his constant advance. I never saw him stop in his progress."
[tr. Legge (1861), 9.20]"Alas for Hwúi! I saw him (ever) making progress. I never saw him stopping short."
[tr. Jennings (1895), 9.20]Confucius remarked of the same disciple [Yen Hui]: "Alas! he is dead. I have observed his constant advance; I never saw him stop in his progress."
[tr. Ku Hung-Ming (1898), 9.20]The Master, referring to Yen Yüan, said: "Alas! I ever saw him make progress, and never saw him stand still."
[tr. Soothill (1910), 9.20]He described Yen Yuan: Alas, I see him advance, I never see him stop (take a position).
[tr. Pound (1933), 9.20]The Master said of Yen Hui, Alas, I saw him go forward, but had no chance to see whither this progress would have led him in the end.
[tr. Waley (1938), 9.20]What a pity that Yen Hui is gone! I saw him make progress, but I never found out what his limit was.
[tr. Ware (1950)]Alas! I only saw him advance and never saw him stop.
[tr. Huang (1997)]The Master said of Yen Yūan, "I watched him making progress, but I did not see him realize his capacity to the full. What a pity!"
[tr. Lau (1979)]The master said of Yan Hui: "Alas! I saw that he was making progress, but I never saw that he was stopping."
[tr. Dawson (1993)]The Master said of Yan Hui: "Alas, I watched his progress, but did not see him reach the goal."
[tr. Leys (1997)]The master, speaking of Yan Yuan, said: "Alas! I only saw him advance and never saw him stop."
[tr. Huang (1997)]Confucius talked about Yuan Yan, said: "What regrettable it is! I just saw that he kept going ahead, and never saw that he got any stopping."
[tr. Cai/Yu (1998), #230]The Master said about Yan Hui, "Such a pity! I only saw his progress; I never saw where he got to."
[tr. Ames/Rosemont (1998)]The Master said of Yén Hwéi, Alas! I saw him start, but I did not see him finish.
[tr. Brooks/Brooks (1998)]The Master said of Yan Hui, “Alas! I watched his advance, and never once saw him stop.”
[tr. Slingerland (2003)]Speaking of Yan Yuan, the Master said, What a pity! I saw him move forward. I never saw him come to a stop.
[tr. Watson (2007)]The Master, referring to Yan Hui, said, "It is a pity! I saw him moving forward but did not see him complete his journey."
[tr. Chin (2014)]Confucius said of Yan Yuan, "Impressive indeed! I always see his progress and have never noticed his pause."
[tr. Li (2020)]
