Every historian loves the past or should do. If not, he has mistaken his vocation; but it is a short step from loving the past to regretting that it has ever changed. Conservatism is our greatest trade-risk; and we run psychoanalysts close in the belief that the only "normal" people are those who cause no trouble either to themselves or anybody else.
That single thought is enough. The impulse increases to a wish, the wish to a desire, the desire to an uncontrollable longing, and the longing (to the deep regret and mortification of the speaker, and in defiance of all consequences,) is indulged.
I dropped my phone on the floor and let the pain assail me. I'd given my heart away to someone who didn't want it. Even knowing that, I didn't regret it. I just wanted him to want me. I just wanted him to love me too.
As a Nobel Prize winner I cannot but regret that the award was never given to Mark Twain, nor to Henry James, speaking only of my own countrymen. Greater writers than these also did not receive the prize. I would have been happy - happier - today if the prize had been given to that beautiful writer Isak Dinesen.
When we think of all the things we want to do with our other half the answer should be simple; we should want to do absolutely everything with them. We should want to experience everything, feel everything, see everything with no one but them by our sides. When we look back on our lives it's not the things we did do with them that we'll regret, it's the things we didn't do.
The worst of it is that I am perpetually being punished for nothing; this governor loves to punish, and he punishes by taking my books away from me. It's perfectly awful to let the mind grind itself away between the upper and nether millstones of regret and remorse without respite; with books my life would be livable -- any life.
Because the rhythm of conversation makes no allowance for dead periods, because the presence of others calls for continuous responses, we are left to regret the inanity of what we say, and the missed opportunity of what we do not.
I'll get angry in the same way with the coachman Ivan, argue in the same way, speak my mind inappropriately, there will be the same wall between my soul's holy of holies and other people, even my wife, I'll accuse her in the same way of my own fear and then regret it, I'll fail in the same way to understand with my reason why I pray, and yet I will pray--but my life now, my whole life, regardless of all that may happen to me, every minute of it, is not only not meaningless, as it was before, but has the unquestionable meaning of the good which it is in my power to put into it!
Humans — who enslave, castrate, experiment on, and fillet other animals — have had an understandable penchant for pretending animals do not feel pain. A sharp distinction between humans and 'animals' is essential if we are to bend them to our will, make them work for us, wear them, eat them — without any disquieting tinges of guilt or regret. It is unseemly of us, who often behave so unfeelingly toward other animals, to contend that only humans can suffer. The behavior of other animals renders such pretensions specious. They are just too much like us.