What we want is to see the child in pursuit of knowledge, and not knowledge in pursuit of the child.
George Bernard ShawRead
I have to live for others and not for myself: that's middle-class morality.
Interpretation
The quote suggests that living selflessly is a moral standard of the middle class.
George Bernard Shaw's quote highlights the moral philosophy that emphasizes the importance of altruism and community over individualism. It critiques the idea that one's life should be centered around personal desires, proposing instead that a fulfilled life is achieved through serving others and contributing to the well-being of society, a notion often associated with middle-class values.
In practice
In a speech about community service, I used Shaw's quote to emphasize the importance of helping others.
What we want is to see the child in pursuit of knowledge, and not knowledge in pursuit of the child.
Marriage is good enough for the lower classes: they have facilities for desertion that are denied to us.
Forgive him, for he believes that the customs of his tribe are the laws of nature!
Those who talk most about the blessings of marriage and the constancy of its vows are the very people who declare that if the chain were broken and the prisoners left free to choose, the whole social fabric would fly asunder. You cannot have the argument both ways. If the prisoner is happy, why lock him in? If he is not, why pretend that he is?
Treat a friend as a person who may someday become your enemy; an enemy as a person who may someday become your friend.
The happiness of credulity is a cheap and dangerous quality.
Because people have no thoughts to deal in, they deal cards, and try and win one another's money. Idiots!
We but half express ourselves, and are ashamed of that divine idea which each of us represents.
When you're...stepping over a guy on the sidewalk...does it ever occur to you to think, 'Wow. Maybe our system doesn't work?'
Good or bad people can be democratically elected, but it is always easy to fight for human rights under this system.
All the daily routine of life, our dressing and undressing, the coming and going from our work or carrying through of its various operations, is utterly without mental reference to pleasure and pain, except under rarely realized conditions.
At first glance, the rhythm may be confused with gaiety, but when you look more closely at the mechanism of social life and the painful slavery of both men and machines, you see that it is nothing but a kind of typical, empty anguish that makes even crime and gangs forgivable means of escape.
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