伯纳

自维基语录

听到你说“为什么？” 是“为什么？” 看到的东西，而你说“为什么？” 过，我的梦想从未有过的事情，而我说“为什么不呢？”

肖伯纳 （1856 - 7月26日 - 1950年 - 11月2日 ）是爱尔兰剧作家 ，谁获得文学在1925年的诺贝尔奖 。

的方法是采取了极为麻烦找到正确的说法，并说极其轻率了。

另见： 人与超人 。

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的专长是正确时，被其他人都是错误的。

有一个宗教，虽然有它的100版本。

应的合理的人自己的世界，是不合理的一个努力适应世界对自己仍然存在。 此，所有的进展取决于不合理的男子。

对我们同胞的生物最严重的罪过，不是恨他们，但他们无动于衷：这就是不人道的本质。

后必须在折磨基督 ，每个时代灭亡拯救那些没有想像力？

明显的多样性是令人困惑的第一眼，但你现在发现，它们都是同一种神的不同方面和功能，甚至性别。 终有一个最远的谁违抗上帝的化身。

名男子，有一个头脑，知道它总是可以击败10人谁没有，没有。

大的一个沟通的问题是，它已经发生的错觉。

• 国主义，最根本，一个信念，就是某个国家在因为你是在它诞生世界上最好的...
  • 世界 （1893年11月15日）

• 纸板和纸花馅饼正在从舞台的抛弃 ， 被认为准确的观察俗称那些谁玩世不恭实力的增长有没有听错...
  • 世界 （1894年7月18日），1890至1894年在伦敦被批评音乐作出了贡献一周一周世界 （纽约：维也纳大厦，1973年）

• 我的方法是采取了极为麻烦找到正确的说法，并说极其轻率了。
  • 在九个问题 （1896年9月） 回答 ，回答了克拉伦斯鲁克，谁在1895年采访过他提出的九个问题。

• 我们没有更多的幸福的权利 ， 消费不生产 ， 而不是消费的 ， 它产生的财富了。
  • 念珠菌 ，第一幕（1898）

• 只是一个啤酒teetotaler，而不是香槟teetotaler。 不喜欢啤酒。
  • 念珠菌 ，第三幕

• 们不会理会不多礼服和礼仪在英国，因为作为一个国家，我们不穿得好，我们已经没有礼貌。
  • 你永远不能告诉 ，第一幕（1898）

• 酒店的最大优势是，它是从家庭生活的避难所。
  • 你永远不能告诉 ，第二幕

• 我的专长是正确时 ， 被其他人都是错误的。
  • 你永远不能告诉 ，法四

• 只有一个宗教，虽然有它的100版本。
  • 次愉快和不愉快 ，卷。 ，序言（1898）

• 不是一个人，你的机器。
  • 武器和人 ，第三幕（1898）

• 什么你应该叫我吃交代体面？
  • 素食 （1898年1月15日）

• 代人的新奇的，只是上一代复活的时装上。
  • 三戏剧 ， 为清教徒序言（1900）

• 在对我们同胞的生物最严重的罪过 ， 不是恨他们，但他们无动于衷：这就是不人道的本质。
  • 魔鬼的门徒 ，第二幕（1901）

• 难，先生，这些人是这样的：它是唯一的方式，可以成为一个人没有能力而闻名。
  • 魔鬼的门徒 ，第二幕

• 不能想，因为我是文人，我从来没有试图获得一个诚实的生活。
  • 非理性结 ，序言（1905）

• [国际象棋]是让闲置的人相信，他们正在做的事情很聪明，当他们只是在浪费时间愚蠢的权宜之计。
  • 非理性结 （1905）

• 要了解一个圣人，你一定听到了魔鬼的主张，和同样是如此的艺术家。
  • 心智健全的艺术：一个关于艺术家目前正在退化胡说曝光 （1908年）

• 杀是极端形式的检查制度。
  • 在shewing的布兰科posnet（1909）最多 ： 被拒绝的声明 ，铂。

• 什么我出生这些同时代的？
  • 在黑暗夫人的十四行诗 ，序言（1910）

• 德这个词，如果我们会见了圣经，还会有意外，因为这个词电话或汽车我们一样。
  • 范妮的第一出戏 ，序言（1911）

• 证明它是由肖，不是因为所有的肖的人物是他自己：只有坚持到木偶喷肖。
  • 范妮的第一出戏 ，尾声

• 要我有一个希望，我有一个生存的理由。 意是死亡。
  • 否决 （1912）

• 制将和解的人对任何暴行，以及时尚，促使它们获取任何自定义。
  • 杀害运动 ，序言（1914）

• 所有伟大的真理开始的亵渎。
  • annajanska（1919）

• 永远不会有你敲到了人类的爱国主义了一个安静的世界。
  • 奥弗莱厄蒂风险投资 （1919）

• 政治需要 ， 有时会变成政治错误。
  • 圣女贞德：甲纪事游戏的场景和在六尾声 （1923） - 在线阅读全文

• 头一个英国人，并找到一个新教徒。
  • 圣女贞德：甲纪事游戏的场景和在六尾声 （1923）

• 帝是在大营的一面。
  • 圣女贞德：甲纪事游戏的场景和在六尾声 （1923）

• 然后必须在折磨基督 ， 每个时代灭亡拯救那些没有想像力？
  • 圣女贞德：甲纪事游戏的场景和在六尾声 （1923）

• 们的自然倾向，可能是好的，但我们已经提出严重，并且是反全社会个人野心和偏见，snobberies。 果我们没有更好的教育我们的孩子比自己更好的公民？ 们不这样做，目前。 俄罗斯人。 是我最后的话。 一想它。
  • 苹果车 ，（1928）序

• 一名男子 ， 有一个头脑 ， 知道它总是可以击败10人谁没有 ， 没有。
  • 苹果车 （1928年），法我

• 帝帮助英格兰如果她没有苏格兰人想她！
  • 苹果车 （1928年），第二幕

• 这些岛屿没有公开过的人认为，圣经的意思是说：他总是相信，说他的意思。
  • 我们的剧院在90年代 （1930年）

• 已经定义为百分之百分之99美国100个白痴。
  • 纽约时报 （三〇年十二月十九日）在辛克莱刘易斯的言论接受诺贝尔和平奖

• 位美国没有隐私感。 不知道这意味着什么。 前该国没有这回事。
  • 纽约的一次演讲（1933年4月11日）

• 美国你应该信任，火山的政治本能，我对你有猜到。
  • 纽约的一次演讲（1933年4月11日）

• 关系不是个人的关系。 以预期的和不可替代的人之间欢天喜地完善谁不能忍受一天的任何其他相互关系。
  • 中，30年6月24日，弗兰克哈里斯说：“为弗兰克哈里斯传” 自性教育16素描 （1949）

• 一出舞台剧的质量是它的质量理念。
  • “思想游戏”， 新政治家 （1950年5月6日）

• 神明显的多样性是令人困惑的第一眼，但你现在发现 ， 它们都是同一种神的不同方面和功能 ， 甚至性别。 始终有一个最远的谁违抗上帝的化身。这使得印度教在世界上最宽容的宗教，因为它的一个超越的上帝包括了所有可能的神...印度教是如此微妙的弹性，因此该深刻卫和粗陋的崇拜者在家里一样也。
  伊斯兰教有很大的不同，被猛烈不能容忍。 可致电形神论变得很简单，在民间多神崇拜的荒谬的想法，就像欧洲的农民不仅崇拜圣徒和圣母为神，但将争取他们在丑陋的黑色小玩偶谁是处女信仰狂热他们对下村黑娃娃自己的教会。 阿拉伯人运行这个偶像崇拜到了极点排序... 们不带黑娃娃这一点，任何崇拜石头，看上去滑稽， 穆罕默德升起在他生命的危险和侮辱石头惊人，宣称只有一个上帝，真主，光荣，伟大的...并且将有没有关于宽容无稽之谈。 接受真主或你的人谁没有接受他的喉咙切断，谁去天堂派遣了您的地狱。 罕默德是一个伟大的基督教宗教势力想乔治福克斯或韦斯利 ，...。
  实是一个伟大的印度教教派的教徒与惊人的气势，而取消上帝，就不是唯物主义无神论的考虑寺庙，但难以言状的和不可知的，超越所有人类理解。
  • 牧师恩索尔沃特斯（1933年），如萧伯纳引用：书信集，1926年-1950年 （1988年）由dan每小时劳伦斯山口 305;肖其实在这里出错，定性为单纯的印度教教派耆那教，因为它通常被作为一个单独的和独立的传统，虽然印度和贾殷哲学家早已相互影响，以及其他传统。

• 我一直穆罕默德举行了由于其美妙的宗教活力的高度评价。 它是唯一的宗教在我看来有这种吸收能力的存在不断变化的阶段 ， 可以使自己吸引各年龄层。毫无疑问，世界必须重视高价值的伟人像我一样的预测。 曾预言对穆罕默德的信仰，是可以接受的明天，因为它是欧洲开始被接受，今天的欧洲。 世纪的教士，无论是通过无知或偏见，画在最黑暗的颜色伊斯兰教徒。 们是在训练都恨男子穆罕默德和他的宗教的事实。 他们来说穆罕默德是反基督。 研究他-奇妙的人，在我看来远远不是一个反基督，他必须被称为人类的救星。 相信，如果一个男人像他这样的人担任现代世界的独裁统治，他将成功地解决的方式提请迫切需要的和平和幸福的问题。 进行，它在19世纪是像凯雷 ， 歌德和长臂猿诚实的思想家认为穆罕默德在宗教的内在价值，因此有一些在欧洲对伊斯兰教的态度好转。 本世纪的欧洲已经进入后期。 已开始成为穆罕默德信条的迷恋。
  • 访中，（1935年4月）， 如真正的伊斯兰精神 ，卷引用。 1（1936年1月）和“作为一个不可饶恕持久战伊斯兰教萧伯纳的意见揭穿”的雷切尔勒夫（12月3日）;勒夫指出，有许多意译和本声明在线缩写版本，它不其实出现在采访本身的机构，而只是在一个单独的报价框。 声明的部分也出现援引伊斯兰审查 ，第一卷。 24（1936年）由卓卡迈勒编辑，孔杰 ，第 263

• 认为非常尊重阿拉伯的先知，我可以很明白这是不可能的限制和断奶的文盲和有害的比赛，在极端的道德堕落瘴沉没犯的最令人发指的罪行，并贯穿其热情的人争取正义和吸收后，高道德和美德，没有这样一个可怕的预测和强烈的敬畏地狱振奋的景象，同样迷人和诱人的一着牛奶和蜂蜜之乡的形象来代表他们的理想天堂之前。
  • 访中，（1935年4月）， 在真正的伊斯兰卷。 1，第8号（1936年），是引述“阿萧伯纳式语和神学家”

• 果政府剥夺了彼得保罗支付随时可以取决于保罗的支持。
  • 每个人的政治什么是什么 （1944）通道。 30

• 无知的道路铺设好版本。 有文盲可以买得起的图书。
  • 述与萧伯纳 （1949） 天 斯蒂芬温斯滕

• 功的秘诀是得罪的人最多。
  • 述与萧伯纳 （1949） 天斯蒂芬温斯滕

• 一致性是企业的敌人，对称性是艺术的敌人。
  • 自萧伯纳：在幻想 （1991） 引诱迈克尔霍尔罗伊德

• 最大的一个沟通的问题是 ， 它已经发生的错觉。
  • 在所报经理 （2000年马琳卡罗塞利，第） 领导技能 71

精髓易卜生主义 （1891，1913）

谎者的惩罚，而不是在至少他不相信，但他不能相信任何其他人。

甲工程和亨利克易卜生的审查意见

• 我从来没有承认一个老作者的权利来改变一个年轻的作者的工作，甚至当年轻的作者恰好是他以前的自己。在一个工作这是一种传统的艺术技巧仅仅展览情况下，可能在一些错觉，认为时间越长它的艺术家的作品越近，他将它完美的借口。 而，即使这种错觉的受害者必须看到，有年龄限制的进程，虽然他的40个可提高一个30人做工，5，但这不能说是50人，五个能这样做。
  当我们来到艺术创作，以一个传递一个信息 ， 自己的生活时间的人字，很明显 ， 任何试图改变这种稍后只是欺诈和伪造行为。当我读到老易卜生主义的精髓我可能会找到事情，然后由我unnoted，他们在不同的方面很多事情需要我。 是，尽管这可能是一个写另一本书的原因，是不是改变现有的原因之一。
  • 言1913年版

• 正如说谎的惩罚，而不是在至少他不相信，但他不能相信任何其他人，所以有一种内疚的社会更容易被说服 ， 任何无辜的行为显然比任何有罪有罪的行为显然是无辜的。
  • 先锋

该下跪求情 （1893）

个男人或女人的繁殖试验他们的行为是如何在争吵。

• 很好地与老妇人关闭，然后再与新你。
  • 二幕

• 女子我爱浮躁只相当于由妇女地狱谁爱我不变的。
  • 二幕

• 个男人或女人的繁殖试验他们的行为是如何在争吵。
  • 四

华伦夫人的职业 （1893）

• 人们总是指责它们是什么情况。 我不相信情况。 谁的人获得在这个世界上谁是人民站起来 ， 寻找他们想要的情况，以及如果他们无法找到他们，令他们。
  • 维维耶 ，第二幕

• 还比大家猜测的秘密保存没有秘密。
  • 克罗夫茨 ，第三幕

• 知道她是一个沃伦的使用在福音的伟大的奉献。
  • 普雷德 ，法四

凯撒与埃及艳后 （1898年）

的路到此处是命运的方式，因为我对他的天才，他是你的符号：部分暴力，部分妇女，部分上帝，没有人在我所有。 读了你的谜语，狮身人面像？

• 雹，狮身人面像：从凯撒称呼！ 流落在许多地方，寻找失去的地区，我国从出生到这个世界放逐我，以及生物公司，如我自己。 发现羊群和牧场，男人和城市，但没有其他的凯撒，没有空调机对我来说，没有人亲属对我来说，没有谁可以做我一天的言行，并认为我一夜的思想。
  • 一幕

• 的路到此处是命运的方式，因为我对他的天才，他是你的符号：部分暴力，部分妇女，部分神-没有人在我所有。 读了你的谜语，狮身人面像？
  • 一幕

• 奥多托斯：凯撒：你是一个陌生人在这里，不熟悉，我们的法律。 王和王后，埃及可能不结婚，除非他们自己的王室血统。 勒密与克莉奥佩特拉出生国王和配偶就像他们出生的弟弟和妹妹。
  britannus（震惊）：恺撒：这是不妥当。
  奥多托斯（愤怒）：如何！
  撒（恢复他的自我管）： 对不起他。 西奥多托斯：他是一个野蛮人，并认为 ， 他的部落和岛屿的习俗是自然法则。
  • 二幕，有时意译为： 你的部落的风俗也不是自然法则。

• 样，存在着“幻想增加了自然的命令”，这意味着棉花价格低廉，而10公里的国家公路上骑自行车取代步行4。 是，即使人类对自然的指挥，包括增加对自己更大的任何命令到一个更高的存在（唯一样的命令有关他的演变），但事实上，只有通过运行命令增加对大自然的国家以外的地方大自然是人还是对他能恢复烟尘的影响，在原始命令，恶臭的空气污浊，挤迫，球拍的丑恶，肮脏的廉价棉花的成本我们。
  • 释

爱在艺术家 （1900）

果您离开您的艺术，世界将击败你回到它。 界已经不是一个值得分享的野心，或奖品价值的处理...

• 处理方法与世俗的，是用来吓唬人重复他们大声这些丑闻的低语。

• 民希望女演员，因为他们认为，所有演员坏。 们不希望音乐和诗歌，因为他们知道，无论是好的。 此，演员繁荣，诗人和作曲家挨饿。

• 也有一些被认为相当丑陋的男人，但谁是相当多的人显着。 经常看到的艺术家。

• 切都非常好，玛丽，但我的老式常识是比你聪明的现代胡说八道更好。

• 果您离开您的艺术，世界将击败你回到它。 界已经不是一个值得分享的野心，或奖品价值处理。 败的成功，惨遭失败，或sheeplike植被都是它提供。 喜欢与自己的艺术，它给了我美丽的第六感，自重：或许也是为在爱劳动诚实努力的回报不朽的声誉。

• 许女人的艺术女性的生活是一个东西外，又叫人的整个存在，就像爱情被认为是相反的-尽管事实并非如此。

• 讨厌歌手，一个可怜的船员谁认为音乐只有在自己的咽喉存在。

• 个人的自我是最后一个人相信他，更难欺骗比世界其他地区。

• 曲家根本就不是人，他们可以住在减少七分之六，并与钢琴的妻子满意，并就为家族的弦乐四重奏。

• 才是可怕，不容忍，容易生气，sleeplessly自觉的男人，谁希望自己的妻子在生活中没有比宠物崇拜她们的丈夫和进一步的业务天使。 使在最好的，他们是不舒服的男子一起生活，以及一个完美的丈夫是一个谁是完全舒适的生活。

人与超人 （1903）

另见： 人与超人 。

一的男人，我知道谁是我的理智行为裁缝，他为我重新测量，每次他看见我。 余继续与旧的测量和期待我适合他们。

• 唯一的男人 ， 我知道谁是我的理智行为裁缝，他为我重新测量 ， 每次他看见我。 其余继续与旧的测量和期待我适合他们。

• 有比吃东西的爱真诚的。

• 在婚姻与道德的混乱做了更多的破坏比其他任何一个错误人类良知。
  • 也被意译为：与道德混为一谈的一夫一妻制做更多的破坏比任何其他的错误人类良知。

主要巴巴拉 （1905）

• 大的罪恶和犯罪最严重的是贫穷。
  • 言

• 防盗的缺陷是该融资素质：在礼貌和习惯的公爵将花费一市书记，他的情况。
  • 言

• 都是没有用的，宣布人人生而自由，如果你否认他们天生好。 证一个人的善良和他的自由将自己照顾自己。 了保证他的自由，条件是你对他的品德批准正式废除了所有自由的任何一如既往人的自由是在一个道德起诉书，任何傻瓜都能王牌对大家谁违反习惯了无论是作为先知，或怜悯作为一个无赖。
  • 言

• 会所有监狱和刺刀和皮鞭和ostracisms和starvations，是在无政府主义束手无策谁是准备牺牲的战斗与它自己的生命。 们的天然安全的廉价和毁灭性的炸药，每一个俄罗斯学生可以... 实上，在勇敢和果断的男人，当他们被流氓，将不会冒险为人类的福祉，而且，当他们同情不够照顾人类，厌恶谋杀，他们的皮肤和不承诺它是直到他们的良心感到愤怒忍无可忍。 补救的办法是，然后，根本不愤怒他们的良心。
  • 言

• 不能谈论宗教一男子在他的眼睛身体饥饿。
  • 二幕

• 不能让权力，而无需电源良好贪了。 使是母亲的乳汁养育凶手以及英雄。

• undershaft：你已经为自己的东西，你所谓的道德或宗教或什么不是。 doesn't符合事实。 么，废了。 料，并得到一个并不适合。 是与目前世界上是错误的。 签名陈旧的蒸汽发动机和发电机，但它不会放弃其旧的偏见和旧道德，旧宗教和旧的政治和宪法。 whats结果？ 在机器很好，但在道德和宗教和政治是一个损失，它更接近每年破产工作。

• 库津斯 ：叫你贫穷的犯罪？
  undershaft：最坏的罪行。 有其他罪行的旁边美德：所有其他耻是骑士相比之下本身。 个城市贫困的折磨，散播可怕的瘟疫;打击的视觉，听觉或其气味死所有谁来得很灵魂。 所说的犯罪是什么：谋杀这里有一盗窃，打击现在和诅咒：有什么他们的问题？ 们仅仅是意外和疾病的生活：有没有50真正在伦敦的专业罪犯。 也有穷人，赤贫人士，肮脏的人，吃不饱穿生病的人，数以百万计。 们毒害我们在道义上和身体上：他们扼杀了社会的幸福：他们迫使我们摒弃我们自己的自由，并组织怕他们应该起来反对我们，他们的深渊拉进了我们自然的残酷性。 有傻子犯罪的恐惧：我们都怕贫穷。

• undershaft：我的宗教吗？ 么，我亲爱的，我是百万富翁。 是我的宗教。
  • 二幕

• 家都已经知道的东西。 是觉得一开始就好像你失去了一些东西。
  • 三幕

• 不是我的灵魂出售的麻烦我：我已经售出也经常关心的。 已经卖了一教授它。 已经卖了它的收入。 ... 么是所有人类的行为，而是为我们的灵魂的日常琐事和每小时的销售？

约翰牛的其他岛屿 （1907）

• 一个健康的国家是无意识的国籍 ， 作为他的骨骼健康人。 但是 ， 如果你破坏一个国家的国籍 ， 将别的什么看法 ， 但得到它重新设置。
  • 言

• 不能没有英雄是一个懦夫。
  • 言

• 正奉承的人是你认为他值得恭维。

• 我的方法是开玩笑说实话。 它是世界上最有趣的笑话。
  • 二幕

出嫁 （1908）

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教是一个伟大的力量-世界上唯一的真正动力，但你研究员dont明白的是，你必须从一个人通过自己的宗教，并通过你的不是。

• 有没有更危险的是讲废话 ， 比婚姻思想主题。恶作剧，如果停在谈论和思考将是够糟糕，但更进一步造成灾难性无政府主义行动。 为我们的婚姻法是不人道的和不合理的简直令人憎恶的大胆和反叛精神的形式发送非法工会挑衅卡轮的朋友宣布自己所做的事，一点。 轻妇女来找我，并问我是否我想他们应该同意嫁给他们决定一起生活的人，和他们困惑和惊讶，当我，谁我想象中的（天知道这是为什么！）有最先进的意见关于这个问题的实现，敦促他们决不妥协，没有一个真正的结婚戒指本身的安全。
  • 言

• 庭生活，因为我们知道它不过是自然的，我们不是一个笼子是很自然的鹦鹉。
  • 言

• 两个人下的最剧烈的影响力，最疯狂，最困惑的，最短暂的激情，他们必须宣誓，他们将留在兴奋，异常，排气状况不断，直到死亡将他们的一部分。
  • 言

• 夫一妻制有一个感性的基础，有较大的男女人数相等的政治一个明显的。 两性平等数量相当符合变化的伙伴每天或每1小时身体没有什么区别农场人类社会码除了儿童更麻烦，比鸡和小牛昂贵，而且男女不是完全被奴役的农业股。 此，人们的婚姻观，是农场码或奴隶季度观念总是或多或少，以免婚姻的法律有丝毫的懈怠恐慌应该彻底瓦解社会，而那些人的婚姻是物质的更高度进化情绪和需要（有时说是独特的人力，但鸟类和在自由的状态他们表示出相当的感人，因为我们）是更为开放的动物，而他们是知道的一夫一妻制将自己照顾自己，前提是双方都是免费足够了，滥交是奴隶制的产品和不自由。
  • 前言：“基础的个人感伤一夫一妻制”

• 格兰的整体实力在于一个事实，即英国人民巨大的大多数是势利小人。
  • 霍奇基斯

• 不学会举行的世界上站在自己的后卫，但攻击，并获得良好重创自己。
  • 乔治女士

• 宗教是一个伟大的力量-世界上唯一的真正动力，但你研究员dont明白的是 ， 你必须从一个人通过自己的宗教 ，而是通过你不能面对这一事实。，你坚持要转换所有到您自己的小男人节，让您可以使用它之后对他们。 们都是传教士和proselytizers试图根除从你邻居的花圃的本土宗教和植物在其位置上看到自己。 宁愿让孩子在无知的灭亡而由比对手sectary教。 可以向煤炭的商人和典型的英国军官平等我了，但是你不能看到所有的宗教典型的平等。
  • 霍奇基斯

misalliance（1910）

是更危险的是一个伟大的先知或超过，以促进诈骗拿出他们的储蓄纯朴20公司诗人。

• 这是更危险的是一个伟大的先知或超过 ， 以促进诈骗拿出他们的储蓄纯朴20公司诗人。
  • 言

• 观是有这么大的治疗价值的一个医生谁也不能告诉他令人信服地误会了他的职业。
  • 言

• 久假期是一个很好的工作地狱的定义。

• 我喜欢自己的杂种一点，无论是一个人或狗，他们是最好的每一天。
  • 传

• 果家长只知道他们如何承担自己的孩子！
  • 传

关于家长和儿童 （1910 论 ）

• 什么时候我们认识到 ， 我们能成为习惯什么，但事实却在第一恶心，因此有必要仔细研究 ， 我们的一切都已经习惯了。

• 亡是对我们许多人的地狱的大门，但是我们内部的出路，而不是外界英寸的方式

医生的困境 （1911）

• 不要试图永生。 你不会得逞的。
  • 言

• 有行业都对世俗的阴谋。
  • 一幕

• 不相信道德。 是一个萧伯纳的弟子。
  • 三幕

• 生活并没有停止有趣 ， 当人死于任何比它不再是严重 ， 人笑。
  • 第五

皮格马利翁 （1912）

女打破一切。 你让他们进入你的生命，你会发现这名妇女是驾驶一件事，你在另一个驾驶。

么是生活，而且愚蠢的启发系列？ 难是找到他们做。 要失去一个机会：它不每天来。

• 是一个英国人无法打开而没有其他一些英国人仇恨或鄙视了他的嘴。
  • 言

• 语就没有自己的语言的尊重，不会教孩子说英语。
  • 言

• 不是铜单看'的靴子！
  • 一幕

• 啊，啊，啊，怎么做的怎么做的面向对象，面向对象！ 人不脏：我洗我的脸和手每每我来，我没有！
  • 二幕

• 女打破一切。 你让他们进入你的生命，你会发现这名妇女是驾驶一件事，你在另一个驾驶。
  • 二幕

• 什么是生活 ， 而且愚蠢的启发系列？ 困难是找到他们做。 不要失去一个机会：它不每天来。
  • 二幕

• 就不会吃了，只是我太夫人，想利用我的嘴里出来。
  • 二幕

• 不想谈语法，我想讲这样一位女士。
  • 二幕

• 问你，我是什么？ 是其中一个不值得穷人：多数民众赞成我所。 想这意味着什么的人。
  • 二幕

• 人是没有这样的杯子，以张贴我的孩子，我知道自己所有。
  • 二幕

• “不流血”
  • 三幕

• 听到你们的祈祷感谢上帝 ， 一切都完了！
  • 四

• 看，真正的很多人无法做到的一切：他们的风格，他们认为人的性质来在他们的位置的傻瓜，所以他们从来没有学习。 有事情做一件事情superlatively良好的专业。

• 够的时间思考未来时，你没有任何未来的思考。

• 要活他人和自己，不要，这是中产阶级的道德。
  • 第五

• 独立？ 这是中产阶级的亵渎。 我们都互相依赖，我们每个地球上的灵魂。
  • 第五

安德奇士和狮子 （1913）

• 事实上 ， 信徒是快乐多持怀疑态度 ， 是没有更多的事实 ， 而不是一点 ， 喝醉酒的人比清醒的一个幸福。 幸福的轻信 ， 是一种廉价和危险的质量。

• 革命运动吸引那些谁是不利于建立足够的机构 ， 以及那些过于谁对他们好。

回到玛士撒拉 （1921）

记得莉莉丝 ，谁在亚当和夏娃来。 是她的宝贝，我是你的。

了有没有秘密，秘密保存自己。

切都发生在每个人迟早如果有足够的时间。

使用的玻璃镜子，看看你的脸：您使用的艺术作品，看看你的灵魂。

们从他们的卑劣赎回自己，因此从他们的罪了。 棒的是，他们仍然不满意...

可以等待：等待和忍耐毫无意义的永恒。 把女人最伟大的礼物：好奇心。 她的种子已保存从我的愤怒，因为我也很好奇，而我一直等待，看看他们做的明天。

of life only is there no end; and though of its million starry mansions many are empty and many still unbuilt, and though its vast domain is as yet unbearably desert, my seed shall one day fill it and master its matter to its uttermost confines. and for what may be beyond, the eyesight of lilith is too short. it is enough that there is a beyond.

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• i hear you say "why?" always "why?" you see things; and you say "why?" but i dream things that never were; and i say "why not?"
  • the serpent, in pt. i : in the beginning, act i; this is often paraphrased slightly in a few different ways, including:

you see things as they are and ask, "why?" i dream things as they never were and ask, "why not?"

• i worship you, eve. i must have something to worship. something quite different to myself, like you. there must be something greater than the snake.
  • the serpent, in pt i : in the beginning

• everything is possible: everything. listen. i am old. i am the old serpent, older than adam, older than eve. i remember lilith , who came before adam and eve. i was her darling as i am yours. she was alone: there was no man with her. she saw death as you saw it when the fawn fell; and she knew then that she must find out how to renew herself and cast the skin like me. she had a mighty will: she strove and strove and willed and willed for more moons than there are leaves on all the trees of the garden. her pangs were terrible: her groans drove sleep from eden. she said it must never be again: that the burden of renewing life was past bearing: that it was too much for one. and when she cast the skin, lo! there was not one new lilith but two: one like herself, the other like adam. you were the one: adam was the other.
  • the serpent, in pt. i, act i

• imagination is the beginning of creation. you imagine what you desire; you will what you imagine; and at last you create what you will.
  • the serpent, in pt. i, act i

• conceive. that is the word that means both the beginning in imagination and the end in creation.
  • the serpent, in pt. i, act i

• life must not cease. that comes before everything. it is silly to say you do not care. you do care. it is that care that will prompt your imagination; inflame your desires; make your will irresistible; and create out of nothing.
  • the serpent, in pt. i, act i

• i am very subtle; but man is deeper in his thought than i am. the woman knows that there is no such thing as nothing: the man knows that there is no such day as tomorrow. i do well to worship them.
  • the serpent, in pt. i, act i

• the serpent : the voice in the garden is your own voice.
  adam : it is; and it is not. it is something greater than me: i am only a part of it.
  eve : the voice does not tell me not to kill you. yet i do not want you to die before me. no voice is needed to make me feel that.
  adam [ throwing his arm round her shoulder with an expression of anguish ]: oh no: that is plain without any voice. there is something that holds us together, something that has no word —
  the serpent : love. love. love.
  adam : that is too short a word for so long a thing.
  • the serpent, adam, and eve, in pt. i, act i

• i make no vows. i take my chance. ... it means that i fear certainty as you fear uncertainty. it means that nothing is certain but uncertainty. if i bind the future i bind my will. if i bind my will i strangle creation.
  • the serpent, in pt. i, act i

• you can feel nothing but a torment, and believe nothing but a lie. you will not raise your head to look at all the miracles of life that surround you; but you will run ten miles to see a fight or a death.
  • eve to cain, in pt. i, act ii

• your father is a fool skin deep; but you are a fool to your very marrow.
  • eve to cain, in pt. i, act ii

• any sort of plain speaking is better than the nauseous sham good fellowship our democratic public men get up for shop use.
  • franklyn, in pt. ii : the gospel of the brothers barnabas

• there are no secrets except the secrets that keep themselves.
  • confucius, in pt. iii : the thing happens

• everything happens to everybody sooner or later if there is time enough.
  • pt. v : as far as thought can reach

• silence is the perfect expression of scorn.
  • pt. v

• the worst cliques are those which consist of one man.
  • pt. v

• life is not meant to be easy, my child but take courage: it can be delightful.
  • pt. v; see also the later phrasing of malcolm fraser , "life wasn't meant to be easy".

• the he-ancient: when a thing is funny, search it for a hidden truth
  strephon: yes; and take all the fun out of it.
  • pt. v

• art is the magic mirror you make to reflect your invisible dreams in visible pictures. you use a glass mirror to see your face: you use works of art to see your soul. but we who are older use neither glass mirrors nor works of art. we have a direct sense of life. when you gain that you will put aside your mirrors and statues, your toys and your dolls.
  • the she-ancient, in pt. v

• when the master has come to do everything through the slave, the slave becomes his master, since he cannot live without him.
  • the he-ancient, in pt. v

• love is a simple thing and a deep thing: it is an act of life and not an illusion. art is an illusion.
  • acis, in pt. v

• even a vortex is a vortex in something. you cant have a whirlpool without water; and you cant have a vortex without gas, or molecules or atoms or ions or electrons or something, not nothing.
  • acis, in pt. v

• the body was the slave of the vortex; but the slave has become the master; and we must free ourselves from that tyranny. it is this stuff [ indicating her body ], this flesh and blood and bone and all the rest of it, that is intolerable. even prehistoric man dreamed of what he called an astral body, and asked who would deliver him from the body of this death.
  • the she-ancient, in pt. v

• i am justified. for i chose wisdom and the knowledge of good and evil; and now there is no evil; and wisdom and good are one. it is enough.
  • the serpent, in pt. v

• they have accepted the burden of eternal life. they have taken the agony from birth; and their life does not fail them even in the hour of their destruction.
  • lilith , in pt. v

• i had patience with them for many ages: they tried me very sorely. they did terrible things: they embraced death, and said that eternal life was a fable. i stood amazed at the malice and destructiveness of the things i had made...
  • lilith, in pt. v

• they have redeemed themselves from their vileness, and turned away from their sins. best of all, they are still not satisfied : the impulse i gave them in that day when i sundered myself in twain and launched man and woman on the earth still urges them: after passing a million goals they press on to the goal of redemption from the flesh, to the vortex freed from matter, to the whirlpool in pure intelligence that, when the world began, was a whirlpool in pure force.

• i can wait: waiting and patience mean nothing to the eternal. i gave the woman the greatest of gifts: curiosity. by that her seed has been saved from my wrath; for i also am curious; and i have waited always to see what they will do tomorrow.

• i say, let them dread, of all things, stagnation; for from the moment i, lilith, lose hope and faith in them, they are doomed. in that hope and faith i have let them live for a moment; and in that moment i have spared them many times. but mightier creatures than they have killed hope and faith, and perished from the earth; and i may not spare them for ever. i am lilith: i brought life into the whirlpool of force, and compelled my enemy, matter, to obey a living soul. but in enslaving life's enemy i made him life's master; for that is the end of all slavery; and now i shall see the slave set free and the enemy reconciled, the whirlpool become all life and no matter. and because these infants that call themselves ancients are reaching out towards that, i will have patience with them still; though i know well that when they attain it they shall become one with me and supersede me, and lilith will be only a legend and a lay that has lost its meaning. of life only is there no end; and though of its million starry mansions many are empty and many still unbuilt, and though its vast domain is as yet unbearably desert, my seed shall one day fill it and master its matter to its uttermost confines. and for what may be beyond, the eyesight of lilith is too short. it is enough that there is a beyond.
  • lilith, in pt. v

on the rocks (1933)

on the rocks : a political comedy

take the case of the extermination of jesus christ . no doubt there was a strong case for it. ... by every argument, legal, political, religious, customary, and polite, he was the most complete enemy of the society of his time ever brought to the bar.

i am the embodiment of a thought of god: i am the word made flesh ... beware how you kill a thought that is new to you. for that thought may be the foundation of the kingdom of god on earth.

• in this play a reference is made by a chief of police to the political necessity for killing people: a necessity so distressing to the statesmen and so terrifying to the common citizen that nobody except myself (as far as i know) has ventured to examine it directly on its own merits, although every government is obliged to practise it on a scale varying from the execution of a single murderer to the slaughter of millions of quite innocent persons. whilst assenting to these proceedings, and even acclaiming and celebrating them, we dare not tell ourselves what we are doing or why we are doing it; and so we call it justice or capital punishment or our duty to king and country or any other convenient verbal whitewash for what we instinctively recoil from as from a dirty job. these childish evasions are revolting. we must strip off the whitewash and find out what is really beneath it. extermination must be put on a scientific basis if it is ever to be carried out humanely and apologetically as well as thoroughly.
  • preface; extermination
  • ignoring the satirical elements of shaw's rhetoric, and that he is presenting many arguments of sometimes questionable sincerity for the "humane" execution of criminals , the last sentence here has sometimes been misquoted as if it as part of an argument for exterminations for the sake of eugenics , by preceding it with a selected portion of a statement later in the essay: "if we desire a certain type of civilization, we must exterminate the sort of people who do not fit into it ... extermination must be put on a scientific basis if it is ever to be carried out humanely and apologetically as well as thoroughly."

• in law we draw a line between the killing of human animals and non-human ones, setting the latter apart as brutes. this was founded on a general belief that humans have immortal souls and brutes none. nowadays more and more people are refusing to make this distinction. they may believe in the life everlasting and the life to come; but they make no distinction between man and brute, because some of them believe that brutes have souls, whilst others refuse to believe that the physical materializations and personifications of the life everlasting are themselves everlasting. in either case the mystic distinction between man and brute vanishes; and the murderer pleading that though a rabbit should be killed for being mischievous he himself should be spared because he has an immortal soul and a rabbit has none is as hopelessly out of date as a gentleman duellist pleading his clergy. when the necessity for killing a dangerous human being arises, as it still does daily, the only distinction we make between a man and a snared rabbit is that we very quaintly provide the man with a minister of religion to explain to him that we are not killing him at all, but only expediting his transfer to an eternity of bliss.
  • preface; the sacredness of human life

• the extermination of what the exterminators call inferior races is as old as history. "stone dead hath no fellow" said cromwell when he tried to exterminate the irish. "the only good nigger is a dead nigger" say the americans of the ku-klux temperament. "hates any man the thing he would not kill?" said shylock naively. but we white men, as we absurdly call ourselves in spite of the testimony of our looking glasses, regard all differently colored folk as inferior species. ladies and gentlemen class rebellious laborers with vermin. the dominicans, the watchdogs of god, regarded the albigenses as the enemies of god, just as torquemada regarded the jews as the murderers of god. all that is an old story: what we are confronted with now is a growing perception that if we desire a certain type of civilization and culture we must exterminate the sort of people who do not fit into it. there is a difference between the shooting at sight of aboriginal natives in the back blocks of australia and the massacres of aristocrats in the terror which followed the foreign attacks on the french revolution. the australian gunman pots the aboriginal natives to satisfy his personal antipathy to a black man with uncut hair. but nobody in the french republic had this feeling about lavoisier , nor can any german nazi have felt that way about einstein . yet lavoisier was guillotined; and einstein has had to fly for his life from germany. it was silly to say that the republic had no use for chemists; and no nazi has stultified his party to the extent of saying that the new national socialist fascist state in germany has no use for mathematician-physicists. the proposition is that aristocrats (lavoisier's class) and jews (einstein's race) are unfit to enjoy the privilege of living in a modern society founded on definite principles of social welfare as distinguished from the old promiscuous aggregations crudely policed by chiefs who had no notion of social criticism and no time to invent it.
  • preface; previous attempts miss the point

• there have been summits of civilization at which heretics like socrates , who was killed because he was wiser than his neighbors, have not been tortured, but ordered to kill themselves in the most painless manner known to their judges. but from that summit there was a speedy relapse into our present savagery.
  • preface; cruelty's excuses

• i dislike cruelty, even cruelty to other people, and should therefore like to see all cruel people exterminated. but i should recoil with horror from a proposal to punish them. let me illustrate my attitude by a very famous, indeed far too famous, example of the popular conception of criminal law as a means of delivering up victims to the normal popular lust for cruelty which has been mortified by the restraint imposed on it by civilization. take the case of the extermination of jesus christ . no doubt there was a strong case for it. jesus was from the point of view of the high priest a heretic and an impostor. from the point of view of the merchants he was a rioter and a communist. from the roman imperialist point of view he was a traitor. from the commonsense point of view he was a dangerous madman. from the snobbish point of view, always a very influential one, he was a penniless vagrant. from the police point of view he was an obstructor of thoroughfares, a beggar, an associate of prostitutes, an apologist of sinners, and a disparager of judges; and his daily companions were tramps whom he had seduced into vagabondage from their regular trades. from the point of view of the pious he was a sabbath breaker, a denier of the efficacy of circumcision and the advocate of a strange rite of baptism, a gluttonous man and a winebibber. he was abhorrent to the medical profession as an unqualified practitioner who healed people by quackery and charged nothing for the treatment. he was not anti-christ: nobody had heard of such a power of darkness then; but he was startlingly anti-moses. he was against the priests, against the judiciary, against the military, against the city (he declared that it was impossible for a rich man to enter the kingdom of heaven), against all the interests, classes, principalities and powers, inviting everybody to abandon all these and follow him. by every argument, legal, political, religious, customary, and polite, he was the most complete enemy of the society of his time ever brought to the bar. he was guilty on every count of the indictment, and on many more that his accusers had not the wit to frame. if he was innocent then the whole world was guilty. to acquit him was to throw over civilization and all its institutions. history has borne out the case against him; for no state has ever constituted itself on his principles or made it possible to live according to his commandments: those states who have taken his name have taken it as an alias to enable them to persecute his followers more plausibly.
  it is not surprising that under these circumstances, and in the absence of any defence, the jerusalem community and the roman government decided to exterminate jesus. they had just as much right to do so as to exterminate the two thieves who perished with him.
  • preface, leading case of jesus christ

• all government is cruel; for nothing is so cruel as impunity.
  • pilate, as portrayed in preface, difference between reader and spectator

• i am no mere chance pile of flesh and bone: if i were only that, i should fall into corruption and dust before your eyes. i am the embodiment of a thought of god: i am the word made flesh: that is what holds me together standing before you in the image of god. ... the word is god. and god is within you. ... in so far as you know the truth you have it from my god, who is your heavenly father and mine. he has many names and his nature is manifold. ... it is by children who are wiser than their fathers, subjects who are wiser than their emperors, beggars and vagrants who are wiser than their priests, that men rise from being beasts of prey to believing in me and being saved. ... by their fruits ye shall know them. beware how you kill a thought that is new to you. for that thought may be the foundation of the kingdom of god on earth.
  • jesus, as portrayed in preface, difference between reader and spectator

• the kingdom of god is striving to come. the empire that looks back in terror shall give way to the kingdom that looks forward with hope. terror drives men mad: hope and faith give them divine wisdom. the men whom you fill with fear will stick at no evil and perish in their sin: the men whom i fill with faith shall inherit the earth. i say to you cast out fear. speak no more vain things to me about the greatness of rome. ... you, standing for rome, are the universal coward: i, standing for the kingdom of god, have braved everything, lost everything, and won an eternal crown.
  • jesus, as portrayed in preface, difference between reader and spectator

• law is blind without counsel. the counsel men agree with is vain: it is only the echo of their own voices. a million echoes will not help you to rule righteously. but he who does not fear you and shews you the other side is a pearl of the greatest price. slay me and you go blind to your damnation. the greatest of god's names is counsellor; and when your empire is dust and your name a byword among the nations the temples of the living god shall still ring with his praise as wonderful! counsellor! the everlasting father, the prince of peace.
  • jesus, as portrayed in preface, difference between reader and spectator

• the last word remains with christ and handel ; and this must stand as the best defence of tolerance until a better man than i makes a better job of it.
  put shortly and undramatically the case is that a civilization cannot progress without criticism, and must therefore, to save itself from stagnation and putrefaction, declare impunity for criticism. this means impunity not only for propositions which, however novel, seem interesting, statesmanlike, and respectable, but for propositions that shock the uncritical as obscene, seditious, blasphemous, heretical, and revolutionary.
  • preface, the sacredness of criticism

disputed

• if you're going to tell people the truth, you better make them laugh; otherwise they'll kill you.
  • credited to shaw in the lead in to the mockumentary csa: the confederate states of america (2004), and other recent works, but this or slight variants of it are also sometimes attributed to wc fields , charlie chaplin , and oscar wilde . it might be possibly derive from shaw's statement in john bull's other island (1907): " my way of joking is to tell the truth. it's the funniest joke in the world. "
  • 体：
  • if you are going to tell people the truth, you'd better make them laugh. otherwise, they'll kill you.
  • if you're going to tell people the truth, you'd better make them laugh. otherwise, they'll kill you.
• to correct anyones pronunciation is to imply that he is not quite a gentleman.

anecdotal dialogue

• gbs: madam, would you sleep with me for a million pounds?
• actress: my goodness, well, i'd certainly think about it
• gbs: would you sleep with me for a pound?
• actress: certainly not! what kind of woman do you think i am?!
• gbs: madam, we've already established that. now we are haggling about the price.

(this dialogue is also attributed to winston churchill ).

misattributed

• in my view, anglo-irish history is for englishmen to remember, for irishmen to forget.
  • ireland in the new century (1904) by horace plunkett
    • often quoted as: irish history is something no englishman should forget and no irishman should remember.

quotes about shaw

• shaw's plays are the price we pay for shaw's prefaces.
  • james agate , diary, 1933 - 03-10

• shaw knows at any moment, on any subject, what he thinks, what you will think, what others have thought, what all this thinking entails; and he takes the most elaborate pains to bring these thoughts to light in a form which is by turns abstract and familiar, conciliatory and aggressive, obvious and inferential, comic and puzzling. in a word, shaw is perhaps the most consciously conscious mind that has ever thought — certainly the most conscious since rousseau ; which may be why both of them often create the same impression of insincerity amounting to charlatanism. yet it is by excess of honesty that shaw himself lent color to his representation as an inconsequential buffoon bent on monopolizing the spotlight.
  • jacques barzun , in "bernard shaw in twilight" in the kenyon review (summer 1943)

• seeing clearly within himself and always able to dodge around the ends of any position, including his own, shaw assumed from the start the dual role of prophet and gadfly.
  • jacques barzun, in "bernard shaw in twilight" in the kenyon review (summer 1943)

• shaw does not merely decorate a proposition, but makes his way from point to point through new and difficult territory.
  • jacques barzun, in "bernard shaw in twilight" in the kenyon review (summer 1943)

• he never invested his whole moral capital in a man, a book, or a cause, but treasured up wisdom wherever it could be picked up, always with scrupulous acknowledgment ... his eclecticism saving him from the cycle of hope-disillusion-despair, his highest effectiveness was as a skirmisher in the daily battle for light and justice, as a critic of new doctrine and a refurbisher of old, as a voice of warning and encouragement. that his action has not been in vain, we can measure by how little shaw's iconoclasm stirs our blood; we no longer remember what he destroyed that was blocking our view.
  • jacques barzun, in "bernard shaw in twilight" in the kenyon review (summer 1943)

• bernard shaw remains the only model we have of what the citizen of a democracy should be: an informed participant in all things we deem important to the society and the individual.
  • jacques barzun "bernard shaw," in a jacques barzun reader : selections from his works (2002), p. 231

• as a teacher, as a propagandist, mr. shaw is no good at all, even in his own generation. but as a personality, he is immortal.
  • max beerbohm , unsourced.

• the writers of our century delight in the weaknesses of the human condition; the only one capable of inventing heroes was bernard shaw.
  • jorge luis borges , obra completa (1996), vol. iv, p. 487

• "god spare you, reader, of long prefaces". that was written by quevedo , who, in order not to commit an anachronism that would have been found out in the long run, never read shaw´s.
  • jorge luis borges , obra completa (1996), vol. 二，第 400

• i never read a reply by shaw that did not leave me in better and not worse temper or frame of mind ; which did not seem to come out of inexhaustible fountains of fairmindedness and intellectual geniality; which did not savor somehow of that native largeness which the philosophers attributed to magnanimous man.
  • gk chesterton , commenting on twenty years of debate with shaw on political, religious and other social issues.

• i found many men to whom i felt deeply grateful — especially guy de maupassant , jack london , and hl mencken — but the first man to whom i felt definitely related was george bernard shaw. this is a presumptuous or fatuous thing to mention, perhaps, but even so it must be mentioned. ... i myself, as a person, have been influenced by many writers and many things, and my writing has felt the impact of the writing of many writers, some relatively unknown and unimportant, some downright bad. but probably the greatest influence of them all when an influence is most effective — when the man being influenced is nowhere near being solid in his own right — has been the influence of the great tall man with the white beard, the lively eyes, the swift wit and the impish chuckle. ... i have been fascinated by it all, grateful for it all, grateful for the sheer majesty of the existence of ideas, stories, fables, and paper and ink and print and books to hold them all together for a man to take aside and examine alone. but the man i liked most and the man who seemed to remind me of myself — of what i really was and would surely become — was george bernard shaw.
  • william saroyan , in hello out there (1941)

外部链接

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萧伯纳

wikisource已经或有关书面原著：

萧伯纳

• 萧伯纳在互联网电影数据库
• works by or about george bernard shaw at the internet archive]
• works by george bernard shaw at project gutenberg]
• works by george bernard shaw at project gutenberg australia
• 萧伯纳在互联网电影数据库
• international shaw society , includes a chronology of shaw's works
• 邵逸夫学会，英国，成立于1941年
• 在萧伯纳协会，纽约
• 肖芝加哥剧院致力于逸夫与他同时代的作品甲戏剧。
• 萧伯纳节尼亚加拉的湖，加拿大安大略省戏剧，专门由萧伯纳和他同时代，对他的时代（1856年至1950年扮演次）
• 诺贝尔奖的传记在逸夫从诺贝尔讲座，文学1901年至67年，编辑霍斯特frenz，埃尔塞维尔出版公司，阿姆斯特丹，（1969）。
• dan h. laurence/shaw collection in the university of guelph
• michael holroyd. " send for shaw, not shakespeare ", the times literary supplement , july 19, 2006.
• sunder katwala. " artist of the impossible ", guardian comment, july 26, 2006.
• 萧伯纳大事记
• 萧伯纳在伦敦证交所的文件档案