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When George Bernard Shaw died in 1950, the world lost one of its most well-known authors, a revolutionary who was as renowned for his personality as he was for his humour, humanity, and rebellious thinking. He remains a compelling figure who deserves attention not only for how influential he was in his time, but for how relevant he is to ours. This collection sets Shaw's life and achievements in context, with forty-two scholarly essays devoted to subjects that interested him and defined his work. Contributors explore a wide range of themes, moving from factors that were formative in Shaw's life, to the artistic work that made him most famous and the institutions with which he worked, to the political and social issues that consumed much of his attention, and, finally, to his influence and reception. Presenting fresh material and arguments, this collection will point to new directions of research for future scholars.
The Cambridge Companion to George Bernard Shaw is an indispensable guide to one of the most influential and important dramatists of the theatre. The volume offers a broad-ranging study of Shaw with essays by a team of leading scholars. The Companion covers all aspects of Shaw's drama, focusing on both the political and theatrical context, while the extensive illustrations showcase productions from the Shaw Festival in Canada. In addition to situating Shaw's work in its own time, the Companion demonstrates its continuing relevance, and applies some of the newest critical approaches. Topics include Shaw and the publishing trade, Shaw and feminism, and Shaw and the Empire, as well as analyses of the early plays, discussion plays and history plays.
When an interviewer asked Bernard Shaw whether, "speaking personally", he would prefer to see the English and Americans "become drama and variety fans as of old, rather than movie fans", Shaw replied, "Speaking personally, I should prefer to see them become Shaw fans". With his customary wit and quite often with remarkable prescience, Shaw began a dialogue on cinema that ran almost from the infancy of the industry in 1908 until his death in 1950. Bernard F. Dukore presents the first collection of Bernard Shaw's writings and oral statements about cinema. Of the more than one hundred comments Dukore has selected, fifty-nine -- more than half -- are new to today's readers. Twelve are previously unpublished, one is published in full for the first time, and forty-six appear in a collected edition of Shaw's writings for the first time since their publication in newspapers and magazines. Very early in the life of cinema, Shaw perceived that as an invention, movies would be more momentous than the printing press because they appealed to the illiterate as well as the literate, to the manual laborer at the end of an exhausting day as well as to the person with more leisure. He predicted that cinema would form people's minds and shape their conduct. He recognized that cinema's "colossal proportions make mediocrity compulsory" by leveling art and life down to the blandest morality and to the lowest common denominator of potential audiences throughout the world. By 1908, Shaw was familiar with experiments synchronizing movies and sound. When talkies arrived, he discerned that they would precipitate major changes in acting, writing, and economics. He also saw how they would affect live theatre:"The theatre may survive as a place where people are taught to act", he said in 1930, "but apart from that there will be nothing but 'talkies' soon". At that time, few people in the theatrical profession were making such prophecies, at least not in public.
A dramatic comedy combines high comedy with social commentary in deflating misconceptions about love and warfare.
So controversial was Black Girl when it first appeared in 1932 that it provoked public outcry with Shaw decried as a blasphemer. Today, it remains a surprisingly irreverent depiction of the universal search for God. Dissatisfied with the teachings of respectable white missionaries, an African girl embarks upon her own quest for God and Truth. Journeying through the forest, she encounters various religious figures, each one seeking to convert her to their own brand of faith. This brilliantly sardonic allegory showcases some of Shaw's most unorthodox thoughts on religion and race. George Bernard Shaw (1856–1950) is best known for his dramatic works, of which Pygmalion is the most famous.
George Bernard Shaw is commonly regarded as one of the most controversial intellectuals of the first half of the twentieth century. Known for the ambiguity of his statements and the seeming inconsistency of his views, there was, nevertheless, one idea to which the British dramatist remained constant throughout his life: his long-term enthusiasm for Russia and his firm belief that the Russians would 'give the world back its lost soul'. Moved by the Russian cultural tradition, he found inspiration in the morally charged writings of Tolstoy and Gorky, and sent a copy of his Back to Methuselah to Lenin. The Soviet utopia fascinated him, and he made a much-publicised journey to the USSR to see the results of socialist construction, remaining for the rest of his life an unrepentant advocate of Stalin's policies. Focusing on detailed textual analysis, this book traces the Russian sources that contributed to the formation of Shaw's literary style. By reflecting on these parallels, as well as by drawing on archive reports in the Russian and Western media, the authors attempt to establish the extent to which Shaw's obsession with the socialist cause affected the evolving character of his dramatic output. The book also explores the enduring positive reception of Shaw's plays on the Russian stage.
A biographically based study of George Bernard Shaw and his milieu, this book offers a non-laudatory reading of Shaw's economic practices and theories, augments feminist and postcolonial critiques that preoccupy the study of literary history in the 1990s, and provides a long overdue revisionist reading of Shaw for an undergraduate readership. It traces the theatrical and political influences on Shaw from his earliest days in London; tracks his interest in socialism as an activist and author of tracts, novels, and plays emphasizing certain polemical traits; and follows his career as a major literary figure into the mid-20th century. The overarching themes of theatre and politics are narrated in relation to attempts by Shaw and his contemporaries to identify an audience and aesthetic for socialist theatre. The bibliographic essay that concludes the book is particularly helpful for student readers, who can benefit from a manageably-sized orientation to the mountain of Shavian scholarship.
Pygmalion is a play by George Bernard Shaw, named after a Greek mythological figure. It was first presented on stage to the public in 1913.