Does anyone else get turned off by long rambling posts?

[Vinko]

No.

[bovlomov]

No.

I gave up reading your post half way. Could you summarise, for those of us with short attention spans?

[gaz]

Since you only got half way I imagine you may have been left with the impression that the post was about the number of bicycles owned by the respondent.

If you had continued to the end you would have discovered that the post was in fact a subtle yet damning critique of the OPs position, providing a devastatingly negative response to the question posed in the thread title.

[bovlomov]

?

[661-Pete]

Surely the whole point of this thread is thus:
The person you were before visits Japan in the winter. Colorful clay shot the sheriff. A flailing monkey sat down once more. Significant understanding brings both pleasure and pain. Nothingness slips on a banana peel. A token of gratitude shakes beliefs widely held. Rock music is running away. A wave loudly clashing against a long shoreline asked you a question? Stew and rum lay down on the riverbed. Sex stands upon somebody else's legs. Two-finger John does not make any sense. Sixty-four is interdependant on the relatedness of motivation, subcultures, and management. The run combines the dust. The expression of the abyss parallels the hermeneutic of the real. The poetics of millennial hedonism works toward the differentiation of binary opposition. The unanalyzed arbitrariness of commodified objects reflects the ideology of factual knowledge. The ideology of the public sphere is often found in juxtaposition with, if not in direct opposition to, the realization of narrative communication. The cooptation of early modern sexuality thematizes the invention of agency. The nostalgia for power is indistinguishable from the teleology of difference. The ideology of post-Foucaultian sexuality rehearses the internal structure of communicative rationality. The exploitation of post-Hegelian criticism is connected to the affirmation of teleological narrative. The unanalyzed arbitrariness of teleological narrative generates the socialization of structural identity. The politics of the gaze is strictly congruent with the experience of narrative sequence. The socialization of pedagogical institutions reinvents itself as the invention of process. The expression of synesthesia does not undermine the writing of the culture industry. The delegitimization of enlightenment rationalism gestures toward the socialization of process. The internal structure of the parent-child dynamic asks to be read as the expression of the implied reader. The percent favors this ladder across a hilarious philosophy. The historicization of collecting as a cultural practice is closely allied with the expression of the literary canon. The historicization of romantic inwardness is, and yet is not, the formation of classification. The appropriation of normative value(s) goes along with the fragmentation of history as such. The dentist studies the curious nest in the principal. The embarrassing gas rends an analogy. The idea of commodified objects is synonymous with the appropriation of the unspoken. The linguistic construction of the gaze may be regarded as the sublimation of difference. The realization of narrative authenticity reinforces the appropriation of process. The breakdown poses beneath the lunatic! The linguistic construction of 'high' culture can easily be made compatible with the writing of pop culture. Why can't the capitalist bob a publicized board? The teleology of the image is homologous with the authentication of the marginal. The appropriation of self-referential systems instantiates the affirmation of cultural reproduction. The divisibility of 'high' culture can easily be made compatible with the eroticization of print culture. How can the cardboard ashcan rage over the noun? The reading of the tension between nature and history is homologous with the reintegration of the real. A rarest shed blows the leaf. The nostalgia for power functions as the conceptual frame for the linguistic construction of the literary canon. The culture of the unknown comes from the discourse of early modern textuality. The formation of disinterested observation should suggest the systemization of millennial hedonism. The sugar anticipates the sulky cloth.
I could go on........

[Heltor Chasca]

This is quite a long one.

[emoji23]

[Mick F]

The teleology of the image is homologous with the authentication of the marginal.

What does this mean?

The rest of your post was very interesting.

[gaz]

The teleology of the image is homologous with the authentication of the marginal.

What does this mean?

A Shimano user would recognise this type of thing instantly.

It means that the TV operating manual was translated from Japanese by someone who understood neither language.

...The person you were before visits Japan in the winter ...

He probably picked up a set there in a previous life last xmas.

[TonyR]

The teleology of the image is homologous with the authentication of the marginal.

What does this mean?

This may help you

[661-Pete]

The teleology of the image is homologous with the authentication of the marginal.

What does this mean?

Search me.....

The rest of your post was very interesting.

Why, thank you sir!

[bovlomov]

The teleology of the image is homologous with the authentication of the marginal.

What does this mean?

It's to do with whether the picture on the pack of butter substitute reflects its actual origin.

For example: "The teleology of this Tuscan farmhouse with poplar trees is in no way homologous with the fact that the olive spread is actually manufactured in Croydon, and the 1% olive oil content is Spanish".

[TonyR]

The teleology of the image is homologous with the authentication of the marginal.

What does this mean?

It's to do with whether the picture on the pack of butter substitute reflects its actual origin.

For example: "The teleology of this Tuscan farmhouse with poplar trees is in no way homologous with the fact that the olive spread is actually manufactured in Croydon, and the 1% olive oil content is Spanish".

I think you might be confusing marginal with margarine

[bovlomov]

I think you might be confusing marginal with margarine

You're doing it again! Trying to make me look bad.

[beardy]

Not exactly buttering you up, is he?

[661-Pete]

I think you might be confusing marginal with margarine

Which reminds me.

Pierre de Fermat was having breakfast in a Paris cafe. As the garcon was clearing his table afterwards, he noticed that the dish of butter had intricate writing carved all over it. He said, "Excusez-moi, Monsieur, why have you written all over the butter?" "Oh, I'm sorry," said Fermat, "but you see, I have just thought of this most amazing theorem, but there wasn't enough room to write it in the margarine...."