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0/0 (@error0error) Arab til segmentidagi kanali faol ishtirokchi. Hozirda hamjamiyat 11 258 obunachidan iborat bo'lib, Din & Maʼnaviyat toifasida 8 093-o'rinni va Saudiya Arabistoni mintaqasida 6 871-o'rinni egallagan.
📊 Auditoriya ko‘rsatkichlari va dinamika
невідомо sanasidan buyon loyiha tez o‘sib, 11 258 obunachiga ega bo‘ldi.
01 Noyabr, 2026 dagi oxirgi ma’lumotlarga ko‘ra kanal barqaror faollikka ega. Oxirgi 30 kunda obunachilar soni 123 ga, so‘nggi 24 soatda esa 3 ga o‘zgardi va umumiy qamrov yuqori darajada qolmoqda.
- Tasdiqlash holati: Tasdiqlanmagan
- Jalb etish (ER): Auditoriya o‘rtacha 10.08% darajada jalb etiladi. Nashrdan keyingi dastlabki 24 soatda kontent odatda umumiy obunachilar sonining 4.71% ini tashkil etuvchi reaksiyalarni to‘playdi.
- Post qamrovi: Har bir post o‘rtacha 1 135 marta ko‘riladi; birinchi sutkada odatda 530 ta ko‘rish yig‘iladi.
- Reaksiyalar va o‘zaro ta’sir: Auditoriya faol: har bir postga o‘rtacha 0 ta reaksiya keladi.
- Tematik yo‘nalishlar: Kontent مُشَاعَرَة, رَجُل, ظِلّ, نِسَاءَة, اِبن kabi asosiy mavzularga jamlangan.
📝 Tavsif va kontent siyosati
Muallif resursni shaxsiy fikrni ifoda etish maydoni sifatida ta’riflaydi:
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A labyrinth of ideas,
A diary of curiosities
Bot: @contactzero_bot”
Yuqori yangilanish chastotasi (oxirgi ma’lumot 02 Noyabr, 2026 da olingan) sababli kanal doimo dolzarb va katta qamrovli bo‘lib qoladi. Analitika auditoriya kontent bilan faol hamkorlik qilishini, uni Din & Maʼnaviyat toifasidagi muhim ta’sir nuqtasiga aylantirishini ko‘rsatadi.
11 258
Obunachilar
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Postlar arxiv
11 258
Repost from Conatus
ملاحظة: كلمة scholar عند نوفاليس لا تُحيل إلى «العالِم» بالمعنى المعجمي الحديث (المتخصّص في حقلٍ واحد، ولا سيما الطبيعيّات)، بل إلى الإنسان الموسوعيّ، الجامع بين المعرفة والفنّ والتأمّل، أي ما يُقارب في التراث العربي معنى العَلّامَة أو الأديب الحكيم. وعليه فاختيار العَلّامَة أدقّ دلاليًا وأقرب إلى روح النصّ الرومانطيقيّ الذي يذيب الحدود بين العلم والشعر والفن والفلسفة(والإنسانيات بعامة).
11 258
Repost from Conatus
الفَنُّ الأَدَبِيّ — كُلُّ ما يَفْعَلُهُ العَلّامَة، وكُلُّ ما يَقُولُهُ ويَنْطِقُ بِهِ، وكُلُّ ما يُعانِيهِ ويَسْمَعُهُ، يَنْبَغِي أَنْ يَكُونَ عَمَلًا فَنِّيًّا وَتِقْنِيًّا وَعِلْمِيًّا، أَوْ ضَرْبًا مِنْ هذِهِ العَمَلِيّاتِ. يَتَكَلَّمُ في صِيَغٍ إِبْغْرامِيَّةٍ، وَيُمَثِّلُ في مَسْرَحِيَّةٍ، وَيَكُونُ مُحاوِرًا، وَيُلْقِي مُحاضَراتٍ في الرَّسائِلِ وَالعُلُومِ، وَيَرْوِي نَوادِرَ وَحِكاياتٍ وَقِصَصًا خُرافِيَّةً وَرِواياتٍ، وَيُدْرِكُ الأَشْياءَ إِدْراكًا شِعْرِيًّا. وَإِذا رَسَمَ، رَسَمَ تارَةً كَفَنّانٍ وَتارَةً كَمُوسِيقِيٍّ. حَياتُهُ رِوايَةٌ، وَلِذلِكَ فَهُوَ يَرى وَيَسْمَعُ وَيَقْرَأُ كُلَّ شَيْءٍ عَلى هذَا النَّحْوِ بِعَيْنِهِ. وَخُلاصَةُ القَوْلِ: إِنَّ العالِمَ الحَقَّ هُوَ الإِنْسانُ المُكْتَمِلُ النُّمُوِّ، الَّذِي يُضْفِي عَلى كُلِّ ما يَمَسُّهُ وَيَفْعَلُهُ صِيغَةً عِلْمِيَّةً ومِثاليَّةً -بالمعنى الفلسفي هنا- وفَنيّةً تَوْفِيقِيَّةً.
11 258
Latin: Amicus Plato, sed magis amica veritas
English: Plato is a friend, yet Truth is a greater friend
11 258
Heidegger observes that phenomenology is necessary, because we do not ordinarily experience things as they are. Why not? Because we remain bound to superficial interpretations that people make. Heidegger says that “we do not say what we see, but rather the reverse, we see what one says about the matter.”
— Phenomenology, by Chad Engelland
11 258
Construction in philosophy is necessarily destruction, that is to say, a de-constructing of traditional concepts carried out in a historical recursion to the tradition. And this is not a negation of the tradition or a condemnation of it as worthless; quite the reverse, it signifies a positive appropriation of tradition.
— Martin Heidegger
11 258
Augustine famously says, “What then is time? Provided that no one asks me, I know. If I want to explain it to an inquirer, I do not know.” Everyone knows what these words mean but it is very difficult to think about them. These elusive terms are signs that point us beyond observation to a more original layer of experience.
11 258
When it comes to a topic such as flesh, language, or truth, we cannot put it under the microscope in the same way we might investigate any number of other things; we cannot do so, not because of some limitation in these topics or in ourselves, but because these topics are woven into our very selves and the very possibility of investigation. I investigate flesh, language, and truth only while making use of flesh, language, and truth.
11 258
دَع عَنكَ لَومي فَإِنَّ اللَومَ إِغراءُ
وَداوِني بِالَّتي كانَت هِيَ الداءُ
صَفراءُ لا تَنزَلُ الأَحزانُ ساحَتَها
لَو مَسَّها حَجَرٌ مَسَّتهُ سَرّاءُ
— أبو نواس
11 258
دَع عَنكَ لَومي فَإِنَّ اللَومَ إِغراءُ
وَداوِني بِالَّتي كانَت هِيَ الداءُ
صَفراءُ لا تَنزَلُ الأَحزانُ ساحَتَها
لَو مَسَّها حَجَرٌ مَسَّتهُ سَرّاءُ
— أبو نواس
11 258
يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ
[سورة المائدة]
11 258
Scheler writes: "The sensualist is struck by the way the pleasure he gets from the objects of his enjoyment gives him less and less satisfaction while his driving impulse stays the same or itself increases as he flies more and more rapidly from one object to the next. For this water makes one thirstier, the more one drinks."
Consider the sort of emptiness that comes from binge-watching shows or internet indulgences. Lower goods leave one restless; higher goods open new depths of satisfaction. Consider the sort of fulfillment that comes from getting a job done right, such as installing wiring for a ceiling fan, or that comes in making a savory dish for a friend.
— Phenomenology, by Chad Engelland
