Rupert Bear Quotes

People talk about nightfall, or night falling, or dusk falling, and it’s never seemed right to me. Perhaps they once meant befalling. As in night befalls. As in night happens. Perhaps they, whoever they were, thought of a falling sun. That might be it, except that that ought to give us dayfall. Day fell on Rupert the Bear. And we know, if we’ve ever read a book, that day doesn’t fall or rise. It breaks. In books, day breaks, and night falls. In life, night rises from the ground. The day hangs on for as long as it can, bright and eager, absolutely and positively the last guest to leave the party, while the ground darkens, oozing night around your ankles, swallowing for ever that dropped contact lens, making you miss that low catch in the gully on the last ball of the last over.

And I love you." "Remember the night we sat here, and I fed you all the clues the future Em had given me to convince you I was legit? The bluegrass, the belly ring-" "The designated hitter?" "Yes." He grinned. "Hmph." "What else did I tell you?" "That you had a teddy bear named Rupert." He rolled his eyes. "About you, and the first time I saw you." Answering made me feel shy, but I did it anyway. "That I said I would take your breath away the first time you saw me." I was still holding his face, and he reached up to put his hands over mine. "You did it then. And you just did it again." His kiss was sweet, soft, and easy at first. I felt urgency stir just under the surface, but I refused to let the desire to hurry things interfere in the moment. I wanted to savor every single one. We had all the time in the world. My brother's voice floated down from the open window. "Emerson!" Well, as son as my grounding was over, we had all the time in the world.

If memory within nature sounds mysterious, we should bear in mind that mathematical laws transcending nature are more rather than less so; they are metaphysical rather than physical. The way mathematical laws can exist independently of the evolving universe and at the same time act upon it remains a profound mystery. For those who accept God, this mystery is an aspect of God's relation to the realm of nature; for those who deny God, the mystery is even more obscure: A quasi-mental realm of mathematical laws somehow exists independently of nature, yet not in God, and governs the evolving physical world without itself being physical.

I have been so great a lover: filled my days So proudly with the splendour of Love's praise, The pain, the calm, and the astonishment, Desire illimitable, and still content, And all dear names men use, to cheat despair, For the perplexed and viewless streams that bear Our hearts at random down the dark of life. Now, ere the unthinking silence on that strife Steals down, I would cheat drowsy Death so far, My night shall be remembered for a star That outshone all the suns of all men's days. Shall I not crown them with immortal praise Whom I have loved, who have given me, dared with me High secrets, and in darkness knelt to see The inenarrable godhead of delight? Love is a flame; -- we have beaconed the world's night. A city: -- and we have built it, these and I. An emperor: -- we have taught the world to die. So, for their sakes I loved, ere I go hence, And the high cause of Love's magnificence, And to keep loyalties young, I'll write those names Golden for ever, eagles, crying flames, And set them as a banner, that men may know, To dare the generations, burn, and blow ved.

Computational models of the mind would make sense if what a computer actually does could be characterized as an elementary version of what the mind does, or at least as something remotely like thinking. In fact, though, there is not even a useful analogy to be drawn here. A computer does not even really compute. We compute, using it as a tool. We can set a program in motion to calculate the square root of pi, but the stream of digits that will appear on the screen will have mathematical content only because of our intentions, and because we—not the computer—are running algorithms. The computer, in itself, as an object or a series of physical events, does not contain or produce any symbols at all; its operations are not determined by any semantic content but only by binary sequences that mean nothing in themselves. The visible figures that appear on the computer’s screen are only the electronic traces of sets of binary correlates, and they serve as symbols only when we represent them as such, and assign them intelligible significances. The computer could just as well be programmed so that it would respond to the request for the square root of pi with the result “Rupert Bear”; nor would it be wrong to do so, because an ensemble of merely material components and purely physical events can be neither wrong nor right about anything—in fact, it cannot be about anything at all. Software no more “thinks” than a minute hand knows the time or the printed word “pelican” knows what a pelican is. We might just as well liken the mind to an abacus, a typewriter, or a library. No computer has ever used language, or responded to a question, or assigned a meaning to anything. No computer has ever so much as added two numbers together, let alone entertained a thought, and none ever will. The only intelligence or consciousness or even illusion of consciousness in the whole computational process is situated, quite incommutably, in us; everything seemingly analogous to our minds in our machines is reducible, when analyzed correctly, only back to our own minds once again, and we end where we began, immersed in the same mystery as ever. We believe otherwise only when, like Narcissus bent above the waters, we look down at our creations and, captivated by what we see reflected in them, imagine that another gaze has met our own.

She drifted back to the gallery and looked down on the Great Hall. The grey and black flags danced before her eyes. Dear God, she couldn’t do it. They might as well ask her to go to Oxford and sit an exam. She could not be an ordinary mother to an ordinary baby. All those toys, the memorabilia of childhood. Perhaps it was different if you grew up happy, with memories of your father dandling you on his knee and your mother kissing your tears away. But for Elsie there was nothing but fear. Fear for the baby. Fear of the baby. Jolyon had turned out all right, she reminded herself. But it was easier with Jolyon being a boy. What if Rupert’s baby was born a girl? She could not love a daughter that looked like her. She could not bear to glance upon a mirror of her past without being sick.

To start with, at that time I'd gone to bed with probably three dozen boys, all of them either German or English; never with a woman. Nonetheless -- and incredible thought it may seem -- I still assumed that a day would come when I would fall in love with some lovely, intelligent girl, whom I would marry and who would bear me children. And what of my attraction to men? To tell the truth, I didn't worry much about it. I pretended my homosexuality was a function of my youth, that when I "grew up" it would fall away, like baby teeth, to be replaced by something more mature and permanent. I, after all, was no pansy; the boy in Croydon who hanged himself after his father caught him in makeup and garters, he was a pansy, as was Oscar Wilde, my first-form Latin tutor, Channing's friend Peter Lovesey's brother. Pansies farted differently, and went to pubs where the barstools didn't have seats, and had very little in common with my crowd, by which I meant Higel and Horst and our other homosexual friends, all of whom were aggressively, unreservedly masculine, reveled in all things male, and held no truck with sissies and fairies, the overrefined Rupert Halliwells of the world. To the untrained eye nothing distinguished us from "normal" men. Though I must confess that by 1936 the majority of my friends had stopped deluding themselves into believing their homosexuality was merely a phase. They claimed, rather, to have sworn off women, by choice. For them, homosexuality was an act of rebellion, a way of flouting the rigid mores of Edwardian England, but they were also fundamentally misogynists who would have much preferred living in a world devoid of things feminine, where men bred parthenogenically. Women, according to these friends, were the “class enemy” in a sexual revolution. Infuriated by our indifference to them (and to the natural order), they schemed to trap and convert us*, thus foiling the challenge we presented to the invincible heterosexual bond. Such thinking excited me - anything smacking of rebellion did - but it also frightened me. It seemed to me then that my friends’ misogyny blinded them to the fact that heterosexual men, not women, had been up until now, and would probably always be, their most relentless enemies. My friends didn’t like women, however, and therefore couldn’t acknowledge that women might be truer comrades to us than the John Northrops whose approval we so desperately craved. So I refused to make the same choice they did, although, crucially, I still believed it was a choice.

Sailor Sam,” a name that would not have meant much to American listeners, although British listeners, and anyone close enough to Paul to know the details of his expanded project list, recognized Sailor Sam as a Rupert Bear character—the sailor who lived on the edge of Nutwood and took Rupert on rides in the sidecar of his motorcycle

My good man,” he said to Charlie in a serious tone of voice, “this young woman is a fugitive.” Charlie looked horrified. “You mean she done broke the law?” Rupert favored Lily with a brief, triumphant glance, and she tensed. Whatever Rupert said, Charlie would believe him. That was how it was with men. “Not exactly.” Lily let out her breath at Rupert’s answer. “What do you mean, ‘not exactly’?” Charlie demanded. Rupert squared his shoulders like a man bearing up under crushing tragedy. “The truth is, this woman is my wife. She abandoned me and our two sick children just a month ago.” “That’s a lie!” Lily raged, knowing exactly what Charlie’s reaction would be. “Rupert is my brother!” “Shame on you,” Charlie scolded, shaking his finger at Lily again. “Sittin’ in church like a decent woman, ridin’ out into the country with the major—for shame!” Rupert gave Lily a discerning look. “What major?” he asked. Lily picked up the remaining pie and flung it into his face. Then she turned on her heel and left because she didn’t need Charlie to tell her that she was fired. She

The effect of his appearance on the world was profound. He walked through the city not as a poor Tenderloin kid, his baggy clothes shrouding him with negative assumptions, but as Rupert, the preppy cartoon bear, who was welcome anywhere. He became someone the adults he encountered—at his high school, at the mosque, at any store he entered—trusted and wanted around.