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I began my talk by saying that I had not written my plays for purposes of discussion. At once, I felt a ripple of panic run through the hall. I suddenly realised why. To everyone present, discussion was the whole point of drama. That was why the faculty had been endowed — that was why all those buildings had been put up! I had undermined the entire reason for their existence.

A foreign correspondent is someone who lives in foreign parts and corresponds, usually in the form of essays containing no new facts. Otherwise he's someone who flies around from hotel to hotel and thinks that the most interesting thing about any story is the fact that he has arrived to cover it.

A man speaking sense to himself is no madder than a man speaking nonsense not to himself.

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When people discuss his plays, he says that he feels like he's standing at customs watching an official ransack his luggage. He cheerfully declares responsibility for a play about two people, and suddenly the officer is finding all manner of exotic contraband like the nature of God and identity, and while he can't deny that they're there, he can't for the life of him remember putting them there. In the end, a play is not the product of an idea; an idea is the product of a play.

It's silly to be depressed by it. I mean one thinks of it like being alive in a box, one keeps forgetting to take into account the fact that one is dead, which should make all the difference, shouldn't it? I mean, you'd never know you were in a box would you?... Even taking into account the fact that you're dead, it isn't a pleasant thought. Especially if you're dead, really. Ask yourself, if I asked you straight off — I'm going to stuff you in this box now would you rather be alive or dead? Naturally you'd prefer to be alive. Life in a box is better than no life at all.

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We're more of the love, blood, and rhetoric school. Well, we can do you blood and love without the rhetoric, and we can do you blood and rhetoric without the love, and we can do you all three concurrent or consecutive. But we can't give you love and rhetoric without the blood. Blood is compulsory. They're all blood, you see.

Now a philosopher exploring the difficult terrain of right and wrong should not be over-impressed by the argument "a child would know the difference". But when, let us say, we are being persuaded that it is ethical to put someone in prison for reading or writing the wrong books, it is well to be reminded that you can persuade a man to believe almost anything provided he is clever enough, but it is much more difficult to persuade someone less clever.

I must stop compromising my plays with this whiff of social application. They must be entirely untouched by any suspicion of usefulness.