Quotes about conscience
A collection of quotes on the topic of conscience, man, doing, good.
Quotes about conscience

Last speech to parliament, December 24, 1545.
English Church History from the Death of King Henry VII to the Death of Archbishop Parker, Rev. Alfred Plummer, 1905, Edinburg, T. & T. Clark, p. 85. http://books.google.com/books?id=ofMOAAAAQAAJ&pg=PA85&dq=%22+you+be+permitted+to+read+holy+scriptures%22

“I continue to have pangs of conscience that I did so little.”
As quoted in "Holocaust heroine's survival tale" by Adam Easton in BBC News (3 March 2005)
Context: Let me stress most emphatically that we who were rescuing children are not some kind of heroes. Indeed, that term irritates me greatly. The opposite is true. I continue to have pangs of conscience that I did so little.

“I take with me the conscience of defeat as a victory banner.”
Ibid., p. 79
Original: Levo comigo a consciência da derrota como um pendão de vitória.
Source: The Book of Disquiet

“What does your conscience say? — "You shall become the person you are."”
Was sagt dein Gewissen?
'Du sollst der werden, der du bist.'
Variant translation: Become who you are.
It is noted here http://www.anonymityone.com/Faq97.htm, here http://www.google.it/search?num=100&hl=en&safe=off&q=%22Become%20who%20you%20are%22+Pindar+Nietzsche&um=1&ie=UTF-8&tbo=u&tbm=bks and here http://www.google.it/search?num=100&hl=it&safe=off&biw=1440&bih=690&q=%22%28become+what+you+are%29+after+the+ancient+Greek+poet+Pindar.+See+Ecce+Homo+%28Nietzsche%29%22 that the phrase was first used by Pindar, and was merely re-used by Nietzsche.
Sec. 270
The Gay Science (1882)

If Prison Walls Could Speak (1972)

“Conscience is a God to all mortals.”
Monosticha.

Inaugural Address Delivered to the University of St. Andrews, Feb. 1st 1867 (1867) p. 36. http://books.google.com/books?id=DFNAAAAAcAAJ&pg=PA36
Source: Inaugural Address Delivered to the University of St Andrews, 2/1/1867
Context: What is called the Law of Nations is not properly law, but a part of ethics: a set of moral rules, accepted as authoritative by civilized states. It is true that these rules neither are nor ought to be of eternal obligation, but do and must vary more or less from age to age, as the consciences of nations become more enlightened, and the exigences of political society undergo change. But the rules mostly were at their origin, and still are, an application of the maxims of honesty and humanity to the intercourse of states. They were introduced by the moral sentiments of mankind, or by their sense of the general interest, to mitigate the crimes and sufferings of a state of war, and to restrain governments and nations from unjust or dishonest conduct towards one another in time of peace. Since every country stands in numerous and various relations with the other countries of the world, and many, our own among the number, exercise actual authority over some of these, a knowledge of the established rules of international morality is essential to the duty of every nation, and therefore of every person in it who helps to make up the nation, and whose voice and feeling form a part of what is called public opinion. Let not any one pacify his conscience by the delusion that he can do no harm if he takes no part, and forms no opinion. Bad men need nothing more to compass their ends, than that good men should look on and do nothing. He is not a good man who, without a protest, allows wrong to be committed in his name, and with the means which he helps to supply, because he will not trouble himself to use his mind on the subject. It depends on the habit of attending to and looking into public transactions, and on the degree of information and solid judgment respecting them that exists in the community, whether the conduct of the nation as a nation, both within itself and towards others, shall be selfish, corrupt, and tyrannical, or rational and enlightened, just and noble.

“Good friends, good books, and a sleepy conscience: this is the ideal life.”

Letter to three students (October 1967) as translated in Solzhenitsyn: A Documentary Record (1970) edited by Leopold Labedz (1970) “The Struggle Intensifies".

“It is neither right nor safe to go against my conscience.”

“A quiet conscience makes one strong!”
The Diary of a Young Girl

“A bad conscience is easier to cope with than a bad reputation.”
Source: The Gay Science

As quoted in Anarchism: From Theory to Practice, Daniel Guérin, New York: NY, Monthly Review Press (1970) p. 31

Statement in defense of his writings at the Diet of Worms (19 April 1521), as translated in The Nature of Protestantism (1963) by Karl Heim, p. 78 Luther is often said to have declared, "Here I stand, I can do no other," before concluding with "God help me. Amen." However, there is no indication in the transcripts of the Diet or in eyewitness accounts that he ever said this. See "Disputed" section below.

Statement (8 November 1998)
1990s
Letter to Juana Gratia (1857)

In his interview with Joseph Pearce. " An Interview with Alexander Solzhenitsyn http://www.catholiceducation.org/articles/arts/al0172.html." St. Austin Review 2 no. 2 (February, 2003).
Interview with Joseph Pearce, Sr. (2003)

Source: Commentary on the Epistle to the Galatians (1535), Chapter 2, Verse 19

Luther's Works, 47:45; cf. also Anderson, Stafford & Burgess (1992), p. 29

[Queen of Scots: The True Life of Mary Stuart, Guy, John, 2005, Mariner Books, 0618619178]

Source: Against the Heavenly Prophets in the Matter of Images and Sacraments (1525), p. 91

I have got those words in my head, those words of J. B. Bruno and the late Archbishop Bourget.
Address to Grand Jury (1885)

“O conscience, upright and stainless, how bitter a sting to thee is little fault!”
Canto III, lines 8–9 (tr. C. E. Norton).
The Divine Comedy (c. 1308–1321), Purgatorio

“Conscience is the internal perception of the rejection of a particular wish operating within us.”
Totem and Taboo: Resemblances Between the Mental Lives of Savages and Neurotics (1913)
1910s

Complete Works of Master Zhang, "Supplements to Reflections on Things at Hand", as quoted in Wang Chunyong's Famous Chinese Sayings Quoted by Wen Jiabao, trans. Chan Sin-wai (Hong Kong: Chung Hwa Book Co., 2009), p. 10

“I have a testimony this day in my conscience, before God, however the world rage.”
"Last Will and Testament" (May 1572); published in John Knox and John Knox's House (1905) by Charles John Guthrie
Context: None have I corrupted. None have I defrauded. Merchandise have I not made — to God's glory I write — of the glorious Evangel of Jesus Christ; but, according to the measure of the grace granted unto me, I have divided the Sermon of Truth in just parts, beating down the rebellion of the proud against God, and raising up the consciences troubled with the knowledge of their sins, by declaring Jesus Christ, the strength of His Death, and the mighty operation of His Resurrection, in the hearts of the Faithful. Of this, I say, I have a testimony this day in my conscience, before God, however the world rage.

Variant translations:
A natural society, in the midst of which every man is born and outside of which he could never become a rational and free being, becomes humanized only in the measure that all men comprising it become, individually and collectively, free to an ever greater extent.
Note 1. To be personally free means for every man living in a social milieu not to surrender his thought or will to any authority but his own reason and his own understanding of justice; in a word, not to recognize any other truth but the one which he himself has arrived at, and not to submit to any other law but the one accepted by his own conscience. Such is the indispensable condition for the observance of human dignity, the incontestable right of man, the sign of his humanity.
To be free collectively means to live among free people and to be free by virtue of their freedom. As we have already pointed out, man cannot become a rational being, possessing a rational will, (and consequently he could not achieve individual freedom) apart from society and without its aid. Thus the freedom of everyone is the result of universal solidarity. But if we recognize this solidarity as the basis and condition of every individual freedom, it becomes evident that a man living among slaves, even in the capacity of their master, will necessarily become the slave of that state of slavery, and that only by emancipating himself from such slavery will he become free himself.
Thus, too, the freedom of all is essential to my freedom. And it follows that it would be fallacious to maintain that the freedom of all constitutes a limit for and a limitation upon my freedom, for that would be tantamount to the denial of such freedom. On the contrary, universal freedom represents the necessary affirmation and boundless expansion of individual freedom.
This passage was translated as Part III : The System of Anarchism , Ch. 13: Summation, Section VI, in The Political Philosophy of Bakunin : Scientific Anarchism (1953), compiled and edited by G. P. Maximoff
Man does not become man, nor does he achieve awareness or realization of his humanity, other than in society and in the collective movement of the whole society; he only shakes off the yoke of internal nature through collective or social labor... and without his material emancipation there can be no intellectual or moral emancipation for anyone... man in isolation can have no awareness of his liberty. Being free for man means being acknowledged, considered and treated as such by another man, and by all the men around him. Liberty is therefore a feature not of isolation but of interaction, not of exclusion but rather of connection... I myself am human and free only to the extent that I acknowledge the humanity and liberty of all my fellows... I am properly free when all the men and women about me are equally free. Far from being a limitation or a denial of my liberty, the liberty of another is its necessary condition and confirmation.
Man, Society, and Freedom (1871)
Context: The materialistic, realistic, and collectivist conception of freedom, as opposed to the idealistic, is this: Man becomes conscious of himself and his humanity only in society and only by the collective action of the whole society. He frees himself from the yoke of external nature only by collective and social labor, which alone can transform the earth into an abode favorable to the development of humanity. Without such material emancipation the intellectual and moral emancipation of the individual is impossible. He can emancipate himself from the yoke of his own nature, i. e. subordinate his instincts and the movements of his body to the conscious direction of his mind, the development of which is fostered only by education and training. But education and training are preeminently and exclusively social … hence the isolated individual cannot possibly become conscious of his freedom.
To be free … means to be acknowledged and treated as such by all his fellowmen. The liberty of every individual is only the reflection of his own humanity, or his human right through the conscience of all free men, his brothers and his equals.
I can feel free only in the presence of and in relationship with other men. In the presence of an inferior species of animal I am neither free nor a man, because this animal is incapable of conceiving and consequently recognizing my humanity. I am not myself free or human until or unless I recognize the freedom and humanity of all my fellowmen.
Only in respecting their human character do I respect my own....
I am truly free only when all human beings, men and women, are equally free. The freedom of other men, far from negating or limiting my freedom, is, on the contrary, its necessary premise and confirmation.

Interview With Aleksandr Solzhenitsyn on Ukraine (May 1994)

Source: Speech to the National Union of Conservative and Constitutional Associations in Crystal Palace, London (24 June 1872), quoted in Selected Speeches of the Late Right Honourable the Earl of Beaconsfield, Volume II, ed. T. E. Kebbel (1882), pp. 534-535

“I feel within me a peace above all earthly dignities, a still and quiet conscience.”

"Remaining Awake Through a Great Revolution" (31 March 1968)
1960s
Variant: There comes a time when one must take a position that is neither safe, nor politic, nor popular, but he must take it because conscience tells him it is right.
Source: A Testament of Hope: The Essential Writings and Speeches
Context: On some positions, Cowardice asks the question, "Is it safe?" Expediency asks the question, "Is it politic?" And Vanity comes along and asks the question, "Is it popular?" But Conscience asks the question "Is it right?" And there comes a time when one must take a position that is neither safe, nor politic, nor popular, but he must do it because Conscience tells him it is right.
Context: On some positions, Cowardice asks the question, "Is it safe?" Expediency asks the question, "Is it politic?" And Vanity comes along and asks the question, "Is it popular?" But Conscience asks the question "Is it right?" And there comes a time when one must take a position that is neither safe, nor politic, nor popular, but he must do it because Conscience tells him it is right. I believe today that there is a need for all people of good will to come together with a massive act of conscience and say in the words of the old Negro spiritual, "We ain't goin' study war no more." This is the challenge facing modern man.

Source: The Man In The Arena: Speeches and Essays by Theodore Roosevelt

“If we train our conscience, it kisses us while it hurts”

“All credibility, all good conscience, all evidence of truth come only from the senses.”

“Labor to keep alive in your breast that little spark of celestial fire called conscience.”
Source: Rules of Civility And Other Writings & Speeches

Source: 1920s, Sceptical Essays (1928), Ch. 1: The Value of Scepticism

“A clear conscience is the sure sign of a bad memory.”

As quoted in "On The Universal Declaration of Human Rights" by Hillary Rodham Clinton in Issues of Democracy Vol. 3, No. 3 (October 1998), p. 11

1990s, Declaration of War against the Americans (1996)

Sec. 2
The Gay Science (1882)

“In Hinduism, conscience, reason, and independent thinking have no scope for development.”
Political Science for Civil Services Main Examination (2010)

The Inquisition, 1868 The Sword and the Trowel http://www.spurgeon.org/s_and_t/inq.htm

To which may be replied,
1770s, African Slavery in America (March 1775)

Religion had important place in his life is indicated in his admonishing Professor Selby (also a professor in the Deccan College) notes on a published ”Notes of Lectures on Butelr’s Anaology and Sermons" quoted in pages=105-106

Source: The Spiritual Life (1947), p. 309

Huey Long, U.S. Senate floor speech, March 5, 1935

" The Majority Disguised as the Resented Minority http://www.greenleft.org.au/node/16118" (31 May 1994)

1980s, First term of office (1981–1985), Abortion and the Conscience of the Nation (1983)

About the arrest of Nasrin Sotoudeh. Iran: Lawyers' defence work repaid with loss of freedom, 1 October 2010, Human Rights Watch, 26 April 2011, https://www.webcitation.org/6BiSr3nos, 26 October 2012 https://www.hrw.org/fr/news/2010/10/01/iran-lawyers-defence-work-repaid-loss-freedom,

1770s, African Slavery in America (March 1775)

“Certainly it is correct to say: Conscience is the voice of God.”
Source: 1910s, Notebooks 1914-1916, p. 75

Habermas (2006) "Conversation about God and the World." Time of transitions. Cambridge: Polity Press, p. 150-151.

Message of Ayatollah Seyyed Ali Khamenei To the Youth in Europe and North America http://english.khamenei.ir//index.php?option=com_content&task=view&id=2001, Khamenei.ir (January 21, 2015)
2015

First Inaugural Address (4 March 1829).
1820s

1770s, African Slavery in America (March 1775)

The Poetic Principle (1850)

December 8, 2010, video posting — www.kgun9.com, 9OYS Investigates: Who is Jared Loughner?, KGUN9, January 8, 2011, 2011-01-10 http://www.kgun9.com/Global/story.asp?S=13809065,

“There is no level of moral achievement upon which man can have or actually has an easy conscience.”
vol. 1, p. 131
The Nature and Destiny of Man: A Christian Interpretation (1941)

1770s, African Slavery in America (March 1775)