萧伯纳毕业论文英文版

If you have an apple and I have an apple,and we exchange apples,we both still only have one if you have an idea and I have an idea,and we exchange ideas,we each now have two ideas

这个算是网络搜索的难题费了半天劲总算找到了在 Shaw on Music 这本书里有贝多芬百年祭, Beethoven's Centenary, 从第83页开始开头：A hundred yeas ago a crusty old bachelor of fifty-seven, so deaf ...结尾：... and understand not only Beethoven's music, but what is deepest in post-Beethoven music as the Radio Times18 March 1927书在这里： 原文很长，我试试看Shaw on MusicBeethoven's CentenaryA hundred yeas ago a crusty old bachelor of fifty-seven, so deaf that he could not hear his own music played by a full orchestra, yet still able to hear thunder, shook his fist at the roaring heavens for the last time, and died as he had lived, challenging God and defying the universe. He was Defiance Incarnate: he could not even meet a Grand Duke and his court in the street without jamming his hat tight down on his head and striding through the very middle of them. He had the manners of a disobliging steamroller (most steamrollers are abjectly obliging and conciliatory); and he was rather less particular about his dress than a scarecrow: in fact he was once arrested as a tramp because the police refused to believe that such a tatterdemalion could be a famous composer, much less a temple of the most turbulent spirit that ever found expression in pure sound. It was indeed a mighty spirit; bit if I had written the mightiest, which would mean mightier than the spirit of Handel, Beethoven himself would have rebuked me; and what mortal man could pretend to a spirit mightier than Bach's? But that Beethoven's spirit was the most turbulent is beyond all question. The impetuous fury of his strength, which he could quite easily contain and control, but often would not, and the uproariousness of his fun, go beyond anything of the kind to be found in the works of other composers. Greenhorns write of syncopation now as if it were a new way of giving the utmost impetus to a musical measure; but the rowdiest jazz sounds like the Maiden's Prayer after Beethoven's third Leonora overture; and certainly no negro corobbery that I ever heard could inspire the blackest dancer with such diable au corps as the last movement of the Seventh Symphony. And no other composer has ever melted his hearers into complete sentimentality by the tender beauty of his music, and then suddenly turned on them and mocked them with derisive trumpet blasts for being such fools. Nobody but Beethoven could govern Beethoven; and when, as happened when the fit ws on him, he deliberately refused to govern himself, he was was this turbulence, this deliberate disorder, this mockery, this reckless and triumphant disregard of conventional manners, that set Beethoven apart from the musical geniuses of the ceremonious seventeenth and eighteenth centuries. He was a giant wave in that storm of the human spirit which produced the French Revolution. He called no man master. Mozart, his greatest predecessor in his own department, had from his childhood been washed, combed, splendidly dressed, and beautifully behaved in the presence of royal personages and peers. His childish outburst at the Pompadour, "Who is this woman who does not kiss me? The Queen kisses me," would be incredible of Beethoven, who was still an unlicked cub even when he had grown into a very grizzly bear. Mozart had the refinement of convention and society as well as the refinement of nature and of the solitudes of the soul. Mozart and Gluck are refined as the court of Louis XIV was refined: Haydn is refined as the most cultivated country gentlemen of his day were refined: compared to them socially Beethoven was an obstreperous Bohemian: a man of the people. Haydn, so superior to envy that he declared his junior, Mozart, to be the greatest composer that ever lived, could not stand Beethoven: Mozart, more farseeing, listened to his playing, and said "You will hear of him some day"; but the two would never have hit it off together had Mozart lived long enough to try. Beethoven had a moral horror of Mozart, who in Don Giovanni had thrown a halo of enchantment round an aristocratic blackguard, and the, wither the unscrupulous moral versatility of a born dramatist, turned round to cast a halo of divinity round Sarastro, setting his words to the only music yet written that would not sound out of place in the mouth of was no dramatist: moral versatility was to him revolting cynicism. Mozart was still to him the master of masters (this is not an empty eulogistic superlative: it means literally that Mozart is a composer's composer much more than he has ever been a really popular composer); but he was a court flunkey in breeches whilst Beethoven was a Sansculotte; and Haydn also was a flunkey in the old livery: the Revolution stood between them as it stood between the eighteenth and nineteenth centuries. But to Beethoven Mozart was worse than Haydn because he trifled with morality by setting vice to music as magically as virtue. The Puritan who is in every tru Sansculotte rose up against him in Beethoven, though Mozart had shewn him all the possibilities of nineteenth-century music. So Beethoven cast back for a hero to Handel, another crusty old bachelor of his own kidney, who despised Mozart's hero Gluck, though the pastoral symphony in The Messiah is the nearest thing in music to the scenes in which Gluck, in his Orfeo, opened to us the plains of to broadcasting, millions of musical novices will hear the music of Beethoven this anniversary year for the first time with their expectations raised to an extraordinary pitch by hundreds of newspaper articles piling up all the conventional eulogies that are applied indiscriminately to all the great composers. And like his contemporaries they will be puzzled by getting from him not merely a music that they did not expect, but often an orchestral hurlyburly that they may not recognize as what they call music at all, though they can appreciate Gluck and Haydn and Mozart quite well. The explanation is simple enough. The music of the eighteenth century is all dance music. A dance is a symmetrical pattern of steps that are pleasant to move to; and its music is a symmetrical pattern of sound that is pleasant to listen to even when you are not dancing to it. Consequently the sound patterns, though they begin by being as simple as chessboards, get lengthened and elaborated and enriched with harmonies until they are more like Persian carpets; and the composers who design these patterns no longer expect people to dance to them. Only a whirling Dervish could dance a Mozart symphony: indeed, I have reduced two young and practised dancers to exhaustion by making them dance a Mozart overture. They very names of the dances are dropped: instead of suites consisting of sarabands, pavanes, gavottes, and jigs, the designs are presented as sonatas and symphonies consisting of sections called simply movements, and labelled according to their speed (in Italian) as allegros, adagios, scherzos, and prestos. But all the time, from Bach's preludes to Mozart's Jupiter Symphony, the music makes a symmetrical sound pattern, and gives us the dancer's pleasure always as the form and foundation of the , however, can do more than make beautiful sounds patterns. It can express emotions. You can look at a Persian carpet and listen to a Bach prelude with a delicious admiration that goes no further than itself; but you cannot listen to the overture to Don Giovanni without being thrown into a complicated mood which prepares you for a tragedy of some terrible doom overshadowing an exquisite but Satanic gaiety. If you listen to the last movement of Mozart's Jupiter Symphony, you hear that it is as much a riotous corobbery as the last movement of Beethoven's Seventh Symphony: it is an orgy of ranting drumming tow-row-row, made poignant by an opening strain of strange and painful beauty which is woven through the pattern all through. And yet the movement is a masterpiece of pattern designing all the what Beethoven did, and what made some of his greatest contemporaries give him up as a madman with lucid intervals of clowning and bad taste, was that he used music altogether as a means of expressing moods, and completely threw over pattern designing as an end in itself. It is true that he used the old patterns all his life with dogged conservatism (another Sansculotte characteristic, by the way); but the imposed on them such an overwhelming charge of human energy and passion, including that highest passion which accompanies thought, and reduces the passion of the physical appetites to mere animalism, that he not only played Old Harry with their symmetry but often made it impossible to notice that there was any pattern at all beneath the storm of emotion. The Eroica Symphony begins by a pattern (borrowed from an overture which Mozart wrote when he was a boy), followed by a couple more very pretty patterns; but they are tremendously energized, and in the middle of the movement the patterns are torn up savagely; and Beethoven, from the point of view of the mere pattern musician, goes raving mad, hurling out terrible chords in which all the notes of the scale are sounded simultaneously, just because he feels like that, and wants you to feel like there you have the whole secret of Beethoven. He could design patterns with the best of them; he could write music whose beauty will last you all your life; he could take the driest sticks of themes and work them up so interestingly that you find something new in them at the hundredth hearing: in short, you can say of him all that you can say of the greatest pattern composers; but his diagnostic, the thing that marks him out from all the others, is his disturbing quality, his power of unsettling us and imposing his giant moods on us. Berlioz was very angry with an old French composer who expressed the discomfort Beethoven gave him by saying "J'aime la musique qui me berce," "I like music that lulls me." Beethoven's is music that wakes you up; and the one mood in which you shrink from it is the mood in which you want to be let you understand this you will advance beyond the eighteenth century and the old-fashioned dance band (jazz, by the way, is the old dance band Beethovenized), and understand not only Beethoven's music, but what is deepest in post-Beethoven music as the Radio Times18 March 1927

作品《鳏夫的房产》（Widowers' Houses）《圣女贞德》（Saint Joan），历史剧《卖花女》（Pygmalion）《魔鬼的门徒》（The Devil's Disciple）《人与超人》（Man and Superman）《伤心之家》（Heartbreak House）《华伦夫人的职业》（Mrs Warren's Profession）《巴巴拉少校》（Major Barbara）《苹果车》（The Apple Cart）《医生的两难选择》(The Doctor's Dilemma)生平简介出生 7月26日(1856-07-26)爱尔兰都柏林去世 1950年11月2日 （94岁）英格兰赫特福德郡职业 剧作家、评论家、政治活动家国籍 爱尔兰流派 讽刺, 黑色幽默主要奖项 诺贝尔文学奖(1925)对其有影响的作家叔本华、理查德·瓦格纳、易卜生、弗里德里希·尼采、亨利·乔治、威廉·莫里斯受其影响的作家英国的社会主义和费边社、库尔特·冯内古特萧伯纳出生在爱尔兰的都柏林。父亲是法院小官吏，后经商破产，酗酒成癖，母亲带同他离家出走去伦敦教授音乐。受到母亲的薰陶，萧伯纳从小就爱好音乐和绘画。中学毕业后，15岁便当了抄写员，后又任会计，并在报章写剧评和乐评、从事新闻工作。刻苦自学期间，他会浏览伦敦美术馆及国家画廊，又去大英博物馆图书室读书，在那儿读到马克思的《资本论》。1884年他加入费边社，为该社编小册子及演说，以社会改良为己任。1892年发表了剧本《鳏夫的房屋》以后共写了52个剧本，控诉资本主义社会的黑暗和帝国主义侵略政策的不义，其作品常常突出妇女在社会中的作用、自我奋斗的精神以及对习俗的反叛。他主张艺术应当反映迫切的社会问题，反对“为艺术而艺术”。其思想深受德国哲学家叔本华及尼采的影响，而且又曾读过马克思的著作，不过他却主张用渐进的方法改变资本主义制度，反对暴力革命。萧伯纳获得诺贝尔文学奖后把奖金七千英镑捐作创立英国瑞典文学基金会之用。萧伯纳的文学始于小说创作，但突出的成就是戏剧，他一共创作了52部剧本。作品《鳏夫的房产》（Widowers' Houses）《圣女贞德》（Saint Joan），历史剧《卖花女》（Pygmalion）《魔鬼的门徒》（The Devil's Disciple）《人与超人》（Man and Superman）《伤心之家》（Heartbreak House）《华伦夫人的职业》（Mrs Warren's Profession）《巴巴拉少校》（Major Barbara）《苹果车》（The Apple Cart）《医生的两难选择》(The Doctor's Dilemma)生平简介出生 7月26日(1856-07-26)爱尔兰都柏林去世 1950年11月2日 （94岁）英格兰赫特福德郡职业 剧作家、评论家、政治活动家国籍 爱尔兰流派 讽刺, 黑色幽默主要奖项 诺贝尔文学奖(1925)对其有影响的作家叔本华、理查德·瓦格纳、易卜生、弗里德里希·尼采、亨利·乔治、威廉·莫里斯受其影响的作家英国的社会主义和费边社、库尔特·冯内古特萧伯纳出生在爱尔兰的都柏林。父亲是法院小官吏，后经商破产，酗酒成癖，母亲带同他离家出走去伦敦教授音乐。受到母亲的薰陶，萧伯纳从小就爱好音乐和绘画。中学毕业后，15岁便当了抄写员，后又任会计，并在报章写剧评和乐评、从事新闻工作。刻苦自学期间，他会浏览伦敦美术馆及国家画廊，又去大英博物馆图书室读书，在那儿读到马克思的《资本论》。1884年他加入费边社，为该社编小册子及演说，以社会改良为己任。1892年发表了剧本《鳏夫的房屋》以后共写了52个剧本，控诉资本主义社会的黑暗和帝国主义侵略政策的不义，其作品常常突出妇女在社会中的作用、自我奋斗的精神以及对习俗的反叛。他主张艺术应当反映迫切的社会问题，反对“为艺术而艺术”。其思想深受德国哲学家叔本华及尼采的影响，而且又曾读过马克思的著作，不过他却主张用渐进的方法改变资本主义制度，反对暴力革命。萧伯纳获得诺贝尔文学奖后把奖金七千英镑捐作创立英国瑞典文学基金会之用。萧伯纳的文学始于小说创作，但突出的成就是戏剧，他一共创作了52部剧本。萧伯纳曾在一九三三年到中国访问，在二月十一日乘不列颠皇后号抵达第一站香港，举行了记者招待会，游览了山顶文武庙和铜锣湾天后庙。十三日到香港大学演讲，十四日参加了何启东爵士的宴会，十五日离港前往上海。在中国曾会见鲁迅、蔡元培、梅兰芳、宋庆龄等人

If you have an apple and I have an apple and we exchange these apples then you and I will still each have one apple. But if you have an idea and I have an idea and we exchange these ideas, then each of us will have two ideas.