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0/0 = undefined A labyrinth of ideas, A diary of curiosities Bot: @contactzero_bot
Show more📈 Analytical overview of Telegram channel 0/0
Channel 0/0 (@error0error) in the Arabic language segment is an active participant. Currently, the community unites 10 635 subscribers, ranking 8 665 in the Religion & Spirituality category and 7 196 in the Saudi Arabia region.
📊 Audience metrics and dynamics
Since its creation on невідомо, the project has demonstrated rapid growth, gathering an audience of 10 635 subscribers.
According to the latest data from 08 July, 2026, the channel demonstrates stable activity. Although there has been a change in the number of participants by 189 over the last 30 days and by 4 over the last 24 hours, overall reach remains high.
- Verification status: Not verified
- Engagement rate (ER): The average audience engagement rate is 15.38%. Within the first 24 hours after publication, content typically collects 6.69% reactions from the total number of subscribers.
- Post reach: On average, each post receives 1 635 views. Within the first day, a publication typically gains 711 views.
- Reactions and interaction: The audience actively supports content: the average number of reactions per post is 0.
- Thematic interests: Content is focused on key topics such as مُشَاعَرَة, رَجُل, ظِلّ, نِسَاءَة, اِبن.
📝 Description and content policy
The author describes the resource as a platform for expressing subjective opinions:
“0/0 = undefined
A labyrinth of ideas,
A diary of curiosities
Bot: @contactzero_bot”
Thanks to the high frequency of updates (latest data received on 09 July, 2026), the channel maintains relevance and a high level of publication reach. Analytics show that the audience actively interacts with content, making it an important point of influence in the Religion & Spirituality category.
10 635
Subscribers
+424 hours
+417 days
+18930 days
Posts Archive
10 635
There is the story of a patient in a lie-detector who was asked if he was Napoleon. He replied, ‘No’. The lie-detector recorded that he was lying
10 635
I suggest, therefore, that sanity or psychosis is tested by the degree of conjunction or disjunction between two persons where the one is sane by common consent.
The critical test of whether or not a patient is psychotic is a lack of congruity, an incongruity, a clash, between him and me.
The ‘psychotic’ is the name we have for the other person in a disjunctive relationship of a particular kind.
- The Divided Self: An Existential Study in Sanity and Madness.
10 635
الكاتب يذكر أنّ بأي لقاء بين شخصين، أكو درجة من "التطابق" بين نظرة (أو هوية) الشخص لنفسه، وبين نظرة المقابل إلة. يعني اني أكدر أُدرِك هوية الشخص مثلما هو يشوف نفسه، وبالمقابل الشخص يكدر يدرك هويتي مثلما اني أشوف نفسي، بدرجة أو بأُخرى. صحيح هالنظرة مو 100% متطابقة، بس هالشي كافي حتى نكدر نتفاهم والحياة تمشي طبيعي.
بينما، تخيل مثلًا لو وكّفك شخص بالشارع وسأل إذا انت "فلان"؟ وذكر إسم مو إسمك. هنا صار أكو عدم تطابق بين نظرة المقابل إلك ونظرتك لنفسك. هالشي تكدر تفسره بسهولة بأنّه شبّهك بواحد ثاني. رح تكله أنّه غلطان وما صار شي. بس تخيل لو هالشخص اللي وكفك بقى يلح بأنّك انت فلان من الناس وأنّه مستحيل يكون غلطان... بهالحالة رح توصفه بأنّه "متوهم" أو يمكن "مخبّل." ليش؟ لأن انت متأكد من هويتك، فأكيد هو اللي عنده مشكلة.
الفِصام إلى حد كبير يشبه المثال الفوك وية شوية تغيير: تخيّل لو الكل يكولولك أنّك "فلان" من الناس، بينما انت متأكد بأنك شخص ثاني. هنا انت المصاب بالجنون (الفصام) لأن أكو خلاف بين هويتك الذاتية وبين الهوية اللي أغلب الناس يشوفوك بيها.
لما شخص يعتبر نفسه المهدي¹ ونظرته لذاته هي أنّه المهدي، بينما نظرتك إلة (ونظرة الكل تقريبًا) هي أنّه مو المهدي... هذا هو تعريف الفصام حسب رأي الكاتب: وجود خلاف بين نظرة المرء لذاته ونظرة أغلبية الناس إلة.
¹بعض مصابين بالفصام يعتبرون نفسهم هيج. مرات يعتبرون نفسهم الله (أو المسيح، حسب الديانة).
10 635
The schizophrenic is desperate, is simply without hope. I have never known a schizophrenic who could say he was loved, as a man, by God the Father or by the Mother of God or by another man. He either is God, or the Devil, or in hell, estranged from God. When someone says he is an unreal man or that he is dead, in all seriousness, expressing in radical terms the stark truth of his existence as he experiences it, that is – insanity.
Schizophrenia cannot be understood without understanding despair. See especially Kierkegaard, The sickness unto death.
- The Divided Self: An Existential Study in Sanity and Madness.
10 635
قُلْتُ فِي قَلْبِي: «فِي أُمُورِ بَنِي الْبَشَرِ، إِنَّ اللهَ يَمْتَحِنُهُمْ لِيُرِيَهُمْ أَنَّهُ كَمَا الْبَهِيمَةِ هكَذَا هُمْ».
لأَنَّ مَا يَحْدُثُ لِبَنِي الْبَشَرِ يَحْدُثُ لِلْبَهِيمَةِ. مَوْتُ هذَا كَمَوْتِ ذَاكَ، وَنَسَمَةٌ وَاحِدَةٌ لِلْكُلِّ. فَلَيْسَ لِلإِنْسَانِ مَزِيَّةٌ عَلَى الْبَهِيمَةِ، لأَنَّ كِلَيْهِمَا بَاطِلٌ.
يَذْهَبُ كِلاَهُمَا إِلَى مَكَانٍ وَاحِدٍ. كَانَ كِلاَهُمَا مِنَ التُّرَابِ، وَإِلَى التُّرَابِ يَعُودُ كِلاَهُمَا.
مَنْ يَعْلَمُ رُوحَ بَنِي الْبَشَرِ هَلْ هِيَ تَصْعَدُ إِلَى فَوْق؟ وَرُوحَ الْبَهِيمَةِ هَلْ هِيَ تَنْزِلُ إِلَى أَسْفَلَ، إِلَى الأَرْضِ؟
فَرَأَيْتُ أَنَّهُ لاَ شَيْءَ خَيْرٌ مِنْ أَنْ يَفْرَحَ الإِنْسَانُ بِأَعْمَالِهِ، لأَنَّ ذلِكَ نَصِيبَهُ. لأَنَّهُ مَنْ يَأْتِي بِهِ لِيَرَى مَا سَيَكُونُ بَعْدَهُ؟
10 635
لِكُلِّ شَيْءٍ زَمَانٌ، وَلِكُلِّ أَمْرٍ تَحْتَ السَّمَاوَاتِ وَقْتٌ:
لِلْوِلاَدَةِ وَقْتٌ وَلِلْمَوْتِ وَقْتٌ.
لِلْغرْسِ وَقْتٌ وَلِقَلْعِ الْمَغرُوسِ وَقْتٌ.
لِلْقَتْلِ وَقْتٌ وَلِلشِّفَاءِ وَقْتٌ.
لِلْهَدْمِ وَقْتٌ وَلِلْبِنَاءِ وَقْتٌ.
لِلْبُكَاءِ وَقْتٌ وَلِلضَّحْكِ وَقْتٌ.
لِلنَّوْحِ وَقْتٌ وَلِلرَّقْصِ وَقْتٌ.
لِلْمُعَانَقَةِ وَقْتٌ وَلِلانْفِصَالِ عَنِ الْمُعَانَقَةِ وَقْتٌ.
لِلْكَسْبِ وَقْتٌ وَلِلْخَسَارَةِ وَقْتٌ.
لِلتَّمْزِيقِ وَقْتٌ وَلِلتَّخْيِيطِ وَقْتٌ.
لِلسُّكُوتِ وَقْتٌ وَلِلتَّكَلُّمِ وَقْتٌ.
لِلْحُبِّ وَقْتٌ وَلِلْبُغْضَةِ وَقْتٌ.
لِلْحَربِ وَقْتٌ وَلِلصُّلحِ وَقْتٌ.
10 635
The tedious repetition of financial crises provides a perfect illustration. The financial system is the epitome of a chaotic system, and generation after generation of highly motivated, talented, and well-capitalized individuals in both the public and private sectors have time and again failed to prevent intoxicating booms from becoming devastating busts—and this despite the lessons of economic history, which are quite well understood.
10 635
Civilization may be a problem too hard for the human brain to solve. As previously noted, our Paleolithic nervous system was cobbled together by evolution to meet the relatively simple demands of living in small bands of hunter-gatherers. Because we are a clever generalist species, we have nonetheless managed to adapt reasonably well to civilized life. However, once civilization becomes too complex, that adaptation begins to break down—politically, socially, and managerially.
- Immoderate Greatness, by William Ophuls
10 635
Civilizations are trapped in a vicious circle. They must keep solving the problems of complexity, for that is the price of civilized existence, but every solution creates new, ever more difficult problems, which then require new, ever more demanding solutions. Thus complexity breeds more of the same, and each increase in complexity makes it harder to cope, while at the same time escalating the penalty for failure.
- Immoderate Greatness, by William Ophuls
