خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ
[سورة الأعراف]
[سورة الأعراف]
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It's not a great insight, nor needs effort, to realize that the cult of young adults which Jordan Peterson, Andrew Tate, and the likes of them have cultivated is partly due to those young people's need for an absent fatherly guidance.
This does not mean that someone like Peterson appealed to orphans per se, nor that the fathers of those young men were deadbeat or neglectful in any real sense.
Usually it's the age and cultural gap between fathers and sons that makes the latter consider the former to be neglectful, absent, or upfront repressive, so they found in Peterson what they couldn't find in their own fathers; someone with whom they can share their concerns about politics, their confusion about women and dating, and their doubts about religion. He was the non-judgemental father they wished to have. They were free to listen to him, argue with him in their minds, and disagree with him. But obviously, a non-judgemental father is by no means a real nor a good father, since parenthood requires judgement and correction, for better or worse.
In terms of intellectual achievements, Peterson was more of a commentator than an original thinker, and his books were practical, diluted, tips for everyday life, than actual philosophy. That being said, his "12 Rules for Life" and videos did a good service for society by offering some form of guidance for young men in need for it.
As for Andrew Tate, he probably served a similar psychological purpose in a different flavor. It seems that each young man these days gets to pick his own online dad on Youtube. Needless to say, this is probably an overgeneralized opinion.
Forwarded from 𖤓 المُرَعَّث 𖤓 (Abdullah K. H. Ghali)
”إن العفوَ يُفسدُ من اللئيم بقدرِ اصلاحه من الكريم، وقد قال أحدهم:
والعفوُ عندَ لبيبِ القومِ موعِظةٌ
وبعضهُ لسفيهِ القومِ تدريبُ”
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🤩 الجاحظ | الحيوان، ص١٦.
والعفوُ عندَ لبيبِ القومِ موعِظةٌ
وبعضهُ لسفيهِ القومِ تدريبُ”
ـــــــــــــــــــــــــــــــــــــــ
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Death has always seemed like the great last escape. One need not commit suicide, but merely to consider it as an option to feel safe (which is why Nietzsche said "the thought of suicide"). It's a defense mechanism. Voluntary death is one of those paradoxical…
فإذا كانَ شجاعًا، وَجَدَ الإنسانُ في المَوتِ البَهاء
وإذا كانَ جبانًا، وَجَدَ الإنسانُ في المَوتِ العَزاء
— ملحمة كلكامش، تميم البرغوثي
وإذا كانَ جبانًا، وَجَدَ الإنسانُ في المَوتِ العَزاء
— ملحمة كلكامش، تميم البرغوثي
I suspected, as is so often the case with opinions lightly adopted but firmly held, that this one was forged from a combination of ignorance, dishonesty, and fashion.
— Life at The Bottom, by Theodore Dalrymple
— Life at The Bottom, by Theodore Dalrymple
Forwarded from الجَمْهَرَة
رمضانُ يزعمُهُ الغواةُ مباركٌ
صدقُوا وجدّك إنه لَطويلُ
شهرٌ لعمرُك لا يقلُّ قليلهُ
وكذا المبارك ليس منه قليلُ
تتطاولُ الأيام فيه بجهدِها
فكأنَّ عهدَ الأمسِ منه محيلُ
لو أنه للقاطعين مسافةً
لحسبتَ أن الشبر فيها مِيلُ
❨ ابن الرُّومي ❩
صدقُوا وجدّك إنه لَطويلُ
شهرٌ لعمرُك لا يقلُّ قليلهُ
وكذا المبارك ليس منه قليلُ
تتطاولُ الأيام فيه بجهدِها
فكأنَّ عهدَ الأمسِ منه محيلُ
لو أنه للقاطعين مسافةً
لحسبتَ أن الشبر فيها مِيلُ
❨ ابن الرُّومي ❩
Forwarded from الجَمْهَرَة
أَوفَقُ الأَشهُرِ لي أَبــ . . ـعَدُها مِن رَمَضانِ
(أبو نواس)
(أبو نواس)
Curiosity is like a Hindu god; a thousand eyes and tenfold arms and legs reaching out to the world. Or like a newborn baby; with prying eyes, hungry mouth, and venturous little hands she tries to converse with a dazzling new world of colours, sounds, and tastes, while at the same time experimenting with and comprehending her own body.
فَلَمَّا أجَزنَا سَاحَةَ الحَيِّ وانتَحَى
بِنَا بَطنُ خَبتٍ ذِي قِفافٍ عَقَنقَلِ
هَصَرتُ بِفَودَيْ رَأسِهَا فَتَمَايَلَت
عَليَّ هَضِيمَ الكَشحِ رَيَّا المُخَلخَلِ
مُهَفهَفَةٌ بَيضَاءُ غَيرُ مُفَاضَةٍ
تَرَائِبُهَا مَصقُولَةٌ كَالسَّجَنجَلِ
— مُعَلَّقَةُ امرئِ القَيس
بِنَا بَطنُ خَبتٍ ذِي قِفافٍ عَقَنقَلِ
هَصَرتُ بِفَودَيْ رَأسِهَا فَتَمَايَلَت
عَليَّ هَضِيمَ الكَشحِ رَيَّا المُخَلخَلِ
مُهَفهَفَةٌ بَيضَاءُ غَيرُ مُفَاضَةٍ
تَرَائِبُهَا مَصقُولَةٌ كَالسَّجَنجَلِ
— مُعَلَّقَةُ امرئِ القَيس
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فَلَمَّا أجَزنَا سَاحَةَ الحَيِّ وانتَحَى بِنَا بَطنُ خَبتٍ ذِي قِفافٍ عَقَنقَلِ هَصَرتُ بِفَودَيْ رَأسِهَا فَتَمَايَلَت عَليَّ هَضِيمَ الكَشحِ رَيَّا المُخَلخَلِ مُهَفهَفَةٌ بَيضَاءُ غَيرُ مُفَاضَةٍ تَرَائِبُهَا مَصقُولَةٌ كَالسَّجَنجَلِ — مُعَلَّقَةُ…
وتفسير قولِه: لمّا خرجنا من الساحةِ وأمِنّا الرقباء، جذبتُ ذؤابَتَيها إليّ فطاوَعَتني فيما رُمتُ منها، ومالَت عليَّ مُسعِفَةً طَلبَتي في حالِ ضُمرِ كَشحَيها [أيْ نحافَةِ خَصرِها] وامتلاءِ ساقَيها باللحم [فهيّ ريّا المُخَلخَل؛ أَيْ ساقُها ممتلِئَةٌ حتى لا يَظلّ للخلخالِ مُتَّسَعٌ للحَرَكةِ والصوت].
— شرح الزوزني للمعلقات السبع
— شرح الزوزني للمعلقات السبع