K\u00ebt\u00eb muaj bota humbi Richard J. Bernstein, nj\u00eb humanist dhe intelektual t\u00eb dalluar. Bernstein vdiq n\u00eb mosh\u00ebn n\u00ebnt\u00ebdhjet\u00ebvje\u00e7are duke l\u00ebn\u00eb pas vetes nj\u00eb trash\u00ebgimi t\u00eb pasur filozofike. Ai i takonte rrym\u00ebs s\u00eb pragmatizmit amerikan, q\u00eb mbron iden\u00eb se njohja njer\u00ebzore nuk mund t\u00eb arrihet nga subjekti i vet\u00ebmjaftuesh\u00ebm dhe i izoluar nga proceset sociale, i cili ka vet\u00ebm rol pasiv. P\u00ebrkundrazi, ajo mund t\u00eb lul\u00ebzoj\u00eb nga nd\u00ebrveprimi, karakteri social i qenieve njer\u00ebzore dhe roli aktiv dhe pjes\u00ebmarr\u00ebs i tyre n\u00eb p\u00ebrvoj\u00ebn e p\u00ebrbashk\u00ebt (The Pragmatic Turn).<\/p>\n
Gjat\u00eb karrier\u00ebs s\u00eb tij ai asnj\u00ebher\u00eb nuk u kufizua vet\u00ebm brenda standardeve t\u00eb ngurta t\u00eb nj\u00eb shkolle, po p\u00ebrkundrazi mbajti nj\u00eb distanc\u00eb kritike ndaj \u00e7do \u201cizme\u201d. K\u00ebto t\u00eb fundit i konsideronte rr\u00ebgjuese, q\u00eb e bunkerizojn\u00eb shpirtin njer\u00ebzor, e pengojn\u00eb lirin\u00eb e mendjes dhe e\u00a0cenojn\u00eb pluralizmin dhe dialogun, jo vet\u00ebm nd\u00ebrmjet disiplinave teorike, por edhe n\u00eb mes qenieve njer\u00ebzore.<\/p>\n
Rrug\u00ebtimi i tij filozofik karakterizohet nga bashk\u00ebpunimi me figura tjera t\u00eb k\u00ebsaj fushe si J\u00fcrgen Habermas, Hannah Arendt, Jacques Derrida, Richard Rorty, Hans Gadamer, e t\u00eb tjer\u00eb. Ky raport u kultivua nga pasionet e p\u00ebrbashk\u00ebta teorike. Me disa prej tyre ato i filloi q\u00eb nga koha e studimeve, si\u00e7 \u00ebsht\u00eb rasti me Rortyn, kurse me t\u00eb tjer\u00eb nga vitet \u201970 kur u angazhua n\u00eb shkoll\u00ebn e praksisit.<\/p>\n
Me shum\u00eb\u00a0nga ta kishte ngjashm\u00ebri, por edhe i ruante dallimet. Bie fjala, me kolegun e studimeve, p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb kishin pasur interesa dhe synime t\u00eb nj\u00ebjta, mir\u00ebpo gradualisht i thelluan diferencat sa i p\u00ebrket konceptit t\u00eb tij t\u00eb \u201cironis\u00eb liberale\u201d, si zgjidhje \u201cfinale\u201d p\u00ebr epok\u00ebn e post-filozofis\u00eb. P\u00ebr Bernstenin nj\u00eb formul\u00eb e till\u00eb, ku afirmohej supermacia e krijimit poetik n\u00eb raport me prodhimet tjera kulturore t\u00eb njer\u00ebzimit, mbase ofronte nj\u00eb \u201cngush\u00ebllim\u201d vet\u00ebm p\u00ebr jet\u00ebn private, por jo edhe p\u00ebr dimensionin particpues t\u00eb demokracis\u00eb.<\/p>\n
Kurse me Habermasin pajtohej p\u00ebr nj\u00eb rol m\u00eb t\u00eb spikatur t\u00eb arsyes n\u00eb jet\u00ebn publike dhe potencialet e saj p\u00ebr dimensionin deliberativ t\u00eb demokracis\u00eb, mir\u00ebpo ky i fundit gjat\u00eb gjith\u00eb koh\u00ebs i ishte dukur si shum\u00eb kuazi- transcendental, q\u00eb p\u00ebrkund\u00ebr p\u00ebrpjekjes p\u00ebr t\u2019u hapur ndaj shkoll\u00ebs pragmatike, p\u00ebrs\u00ebri kishte mbetur peng i filozofis\u00eb s\u00eb subjektit epistemologjik t\u00eb Kantit. (Nocioni i transcendentalizmit i p\u00ebrshkruan format e pastra dhe apriori t\u00eb njohjes dhe mendjes).<\/em><\/p>\n Megjith\u00eb interaksionin me figurat e shquara t\u00eb filozofis\u00eb, Bernstein ia doli q\u00eb ta sajoj\u00eb metod\u00eb t\u00eb ve\u00e7ant\u00eb t\u00eb hulumtimit, gj\u00eb q\u00eb ka ndikuar q\u00eb ai ta fitoj\u00eb aureol\u00ebn e nj\u00ebrit prej mendimtar\u00ebve m\u00eb autentik\u00eb t\u00eb epok\u00ebs son\u00eb.<\/p>\n Sipas Bernsteinit, zhvillimet q\u00eb kan\u00eb ndodhur n\u00eb filozofin\u00eb bashk\u00ebkohore q\u00eb nga vdekja e Hegelit nuk mund t\u00eb mohohen, sepse ato e kan\u00eb \u00e7montuar themelin metafizik t\u00eb mendimit tradicional\u00a0dhe shpres\u00ebn p\u00ebr gjetjen e parimeve themeltare absolute.<\/p>\n Ky mendim i p\u00ebrngjason\u00a0metafor\u00ebs q\u00eb Hannah Arendt e kishte huazuar nga Franz Kafka, dhe t\u00eb cil\u00ebn e pat p\u00ebrdorur n\u00eb librin \u201cNd\u00ebrmjet t\u00eb shkuar\u00ebs dhe t\u00eb ardhmes<\/a>\u201d. Kjo metafor\u00eb b\u00ebn fjal\u00eb p\u00ebr nj\u00eb personazh fiktiv q\u00eb ka \u201cdy kund\u00ebrshtar\u00eb; i pari e shtyn nga prapa. I dyti i bllokon rrug\u00ebn p\u00ebrpara. Ai lufton kund\u00ebr t\u00eb dyve. P\u00ebr t\u00eb qen\u00eb me t\u00eb sakt\u00eb, i pari e mb\u00ebshtet n\u00eb luft\u00ebn kund\u00ebr t\u00eb dytit, pasi ai d\u00ebshiron ta shtyj\u00eb p\u00ebrpara, e, po k\u00ebshtu, i dyti e mb\u00ebshtet n\u00eb luft\u00ebn me t\u00eb parin, pasi ai e shtyn prapa,,, \u00cbndrra e tij \u00ebsht\u00eb q\u00eb ndonj\u00ebher\u00eb, n\u00eb nj\u00eb \u00e7ast t\u00eb pakontrolluar \u2013 dhe kjo do t\u00eb k\u00ebrkoj\u00eb nj\u00eb nat\u00eb m\u00eb t\u00eb err\u00ebt se \u00e7do nat\u00eb tjet\u00ebr – ai t\u00eb dal\u00eb prej vij\u00ebs s\u00eb par\u00eb t\u00eb fush\u00ebbetej\u00ebs dhe fal\u00eb p\u00ebrvoj\u00ebs s\u00eb tij n\u00eb luftim, t\u00eb kaloj\u00eb n\u00eb pozicionin e gjyqtarit p\u00ebrmbi dy kund\u00ebrshtar\u00ebt e tij n\u00eb luft\u00eb me nj\u00ebri-tjetrin<\/em>\u201d. Sipas Bernstein, ky p\u00ebrshkrim unik p\u00ebr nga stili e pasqyron m\u00eb mir\u00eb se asgj\u00eb tjet\u00ebr vakumin n\u00eb t\u00eb cilin ndodhet mendimi bashk\u00ebkohor.<\/p>\n Ai ishte i vet\u00ebdijsh\u00ebm p\u00ebr efektet q\u00eb kishte shkaktuar kritika postmoderne ndaj mendimit tradicional dhe kontributin q\u00eb e dha kjo m\u00ebnyr\u00eb e re t\u00eb menduarit n\u00eb \u201cshprishjen e themeleve metafizike<\/a>\u201d. Mir\u00ebpo, Richard J. Bernstein nuk u josh nga ato konstatime q\u00eb e konsideronin \u00e7do gj\u00eb t\u00eb krijuar nga historia e filozofis\u00eb si t\u00eb tejkaluar dhe pa vler\u00eb p\u00ebr rrethanat e sotme. Duke e huazuar\u00a0“metod\u00ebn hermeneutike”\u00a0t\u00eb Hans Gadamerit, ai konsideron se tradita \u00ebsht\u00eb ajo q\u00eb na ka b\u00ebr\u00eb k\u00ebta q\u00eb jemi, dhe nuk mund t\u00eb shk\u00ebputemi nga ndikimi i saj.<\/p>\n Kurse thirrja p\u00ebr t\u2019u distancuar nga \u00e7do gj\u00eb q\u00eb ishte krijuar historikisht n\u00eb panteonin e filozofis\u00eb, krahas q\u00eb \u00ebsht\u00eb mish\u00ebruar nga shkolla analitike, e cila fokusohet kryesisht n\u00eb studimin e\u00a0\u201cfilozofis\u00eb s\u00eb gjuh\u00ebs dhe semantik\u00ebs formale\u201d, megjithat\u00eb sipas Bernsteinit, origjin\u00ebn e ka q\u00eb n\u00eb \u201cLigj\u00ebratat mbi Metod\u00ebn\u201d t\u00eb R\u00ebne Dekartit. Ky filozof, me an\u00eb t\u00eb qasjes s\u00eb tij t\u00eb \u201cdyshimit metodik\u201d, e inauguroi k\u00ebt\u00eb frym\u00eb, sipas s\u00eb cil\u00ebs themelimi i \u201csubjektit modern mendor\u201d mund t\u00eb arrihet duke u \u00e7liruar nga t\u00eb gjitha paragjykimet, opinionet, autoritetet e jashtme, traditat, e duke u bazuar, vet\u00ebm n\u00eb potencialet e brendshme t\u00eb mendjes. Prandaj, t\u00eb gjith\u00eb filozof\u00ebt pas tij vuajt\u00ebn nga ky \u201cankth dekartian\u201d (The Cartesian Anxiety).<\/p>\n P\u00ebrjashtim mbase k\u00ebtu b\u00ebn\u00eb vet\u00ebm filozofi gjerman G.F.W Hegel. Sepse ky i fundit, q\u00eb n\u00eb faqet e para t\u00eb ligj\u00ebratave t\u00eb tij mbi \u201cHistorin\u00eb e\u00a0Filozofis\u00eb\u201d ka pohuar se \u201cvet\u00ebvet\u00ebdija njer\u00ebzore q\u00eb ne sot e kemi n\u00eb dispozicion, nuk shp\u00ebrtheu vetvetiu, por \u00ebsht\u00eb produkt i zhvillimit t\u00eb gjat\u00eb historik si dhe rezultat i pun\u00ebs s\u00eb guximshme t\u00eb heronjve t\u00eb mendimit t\u00eb t\u00eb gjitha gjeneratave t\u00eb kaluara\u201d.<\/p>\n Mir\u00ebpo, problemi me mendimtarin gjerman ishte se k\u00ebt\u00eb rrug\u00ebtim me an\u00eb t\u00eb konceptit \u201cAufhebung<\/em>\u201d, (nj\u00eb nocion ky, v\u00ebshtir\u00eb i p\u00ebrkthyer n\u00eb gjuh\u00ebt tjera), e kundroi vet\u00ebm si nj\u00eb zhvillim t\u00eb domosdosh\u00ebm drejt \u201csintez\u00ebs totale t\u00eb njohjes absolute\u201d. Dhe se ky rr\u00ebfim, me gjith\u00eb merit\u00ebn e jasht\u00ebzakonshme p\u00ebr mendimin modern, ua mohonte karakterin autentik dhe origjinal zhvillimeve pararend\u00ebse, ashtu si\u00e7 ato n\u00eb t\u00eb v\u00ebrtet\u00eb ishin manifestuar, me q\u00ebllim q\u00eb t\u2019i integronte m\u00eb leht\u00eb n\u00eb skem\u00ebn e tij t\u00eb spekulacionit filozofik.<\/p>\n Kjo aft\u00ebsi p\u00ebr t\u2019i g\u00ebrshetuar dhe mbar\u00ebshtuar rrymat e ndryshme filozofike brenda nj\u00eb rr\u00ebfimi plural e formon projektin e \u201cpragmatizmit jo themeltar humanist<\/a>\u201d t\u00eb Bernsteinit. Me an\u00eb t\u00eb k\u00ebsaj nd\u00ebrmarrjeje ai tenton t\u2019i tejkaloj\u00eb si kufizimet e objektivizmit absolut ashtu edhe ato t\u00eb antitez\u00ebs s\u00eb tij q\u00eb p\u00ebrfaq\u00ebsohet nga fryma e relativizmit skeptik.<\/p>\n Sipas Bernsteinit, metafora m\u00eb adekuate e situat\u00ebs n\u00eb t\u00eb cil\u00ebn gjendet sot filozofia \u00ebsht\u00eb ajo e \u201cKull\u00ebs s\u00eb Babelit\u201d, sepse nuk mund t\u00eb anashkalohet \u201cdecentrimi i filozofis\u00eb si dhe pluralizmi radikal i vokabular\u00ebve t\u00eb ndrysh\u00ebm, programeve t\u00eb shumta hulumtuese dhe shkap\u00ebrderdhjes s\u00eb rr\u00ebfimeve unike monologjike\u201d. Mir\u00ebpo, \u201cplagomat\u201d e k\u00ebtyre \u201cp\u00ebr\u00e7arjeve\u201d s\u2019mund t\u00eb kurohen me asnj\u00eb\u00a0doktrin\u00eb enciklopedike. Pajtimi n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb \u00ebsht\u00eb i pamundur.\u00a0Vet\u00ebm t\u00eb kuptuarit dhe afirmimi i horizonteve t\u00eb reja nd\u00ebrvepruese nd\u00ebrmjet tyre mbetet detyra jon\u00eb.<\/p>\n Padyshim n\u00eb k\u00ebt\u00eb mot\u00ebrzim ai ishte i ndikuar nga trash\u00ebgimia e Hegelit. Sepse nj\u00ebjt\u00eb sikur mendimtari i idealizimit objektiv, edhe Bernsteini konsideronte se detyra e filozofis\u00eb \u00ebsht\u00eb \u201ckap\u00ebrthimi i frym\u00ebs s\u00eb koh\u00ebs me an\u00eb t\u00eb mendimit\u201d. Prandaj ai me t\u00eb drejt\u00eb u quajt nga shum\u00ebkush\u00a0nj\u00eb hegelian pragmatist. Por, p\u00ebr dallim nga Hegeli, i cili me an\u00eb t\u00eb k\u00ebtij termi tentonte ta impononte nj\u00eb pajtim final, duke i shkrir\u00eb t\u00eb gjitha kund\u00ebrth\u00ebniet, ndryshimet dhe kontradiktat n\u00eb nj\u00eb tregim madh\u00ebshtor,\u00a0si dhe duke e suspenduar tjet\u00ebrsin\u00eb e tyre (otherness), Bernstein, e mbronte tez\u00ebn \u201cse as nuk duhet t\u00eb synohet q\u00eb t\u00eb tejkalohen diferencat, por ato duhet t\u00eb mir\u00ebmbahen n\u00eb nj\u00eb dialog konstant dhe t\u00eb p\u00ebrhersh\u00ebm\u201d.<\/p>\n K\u00ebshtu, me an\u00eb t\u00eb nj\u00eb qasjeje reflektive duhet analizuar p\u00ebrpar\u00ebsit\u00eb dhe dob\u00ebsit\u00eb e secilit pozicion doktrinar, p\u00ebr t\u2019i vendosur m\u00eb pastaj ato n\u00eb nj\u00eb ballafaqim t\u00eb vazhduesh\u00ebm dialogues. Dhe nga ky \u201cintegrim\u201d i ri, k\u00ebto rrymime do t\u00eb kishin shansin ideal t\u00eb p\u00ebrfitonin dhe pasuronin nj\u00ebri-tjetrin. Dhe k\u00ebshtu b\u00ebri. Ai u angazhua me nj\u00eb besim t\u00eb thell\u00eb n\u00eb promovimin e vlerave t\u00eb pluralizmit, me shpres\u00ebn \u201cse vet\u00ebm fryma e nj\u00eb dialogu, nj\u00ebkoh\u00ebsisht edhe\u00a0miq\u00ebsore edhe agonistike, do t\u00eb jet\u00eb e ardhmja e filozofis\u00eb<\/a>.\u201d<\/p>","protected":false},"excerpt":{"rendered":" K\u00ebt\u00eb muaj bota humbi Richard J. Bernstein, nj\u00eb humanist dhe intelektual t\u00eb dalluar. Bernstein vdiq n\u00eb mosh\u00ebn n\u00ebnt\u00ebdhjet\u00ebvje\u00e7are duke l\u00ebn\u00eb pas vetes nj\u00eb trash\u00ebgimi t\u00eb pasur filozofike. Ai i takonte rrym\u00ebs s\u00eb pragmatizmit amerikan, q\u00eb mbron iden\u00eb se njohja njer\u00ebzore nuk mund t\u00eb arrihet nga subjekti i vet\u00ebmjaftuesh\u00ebm dhe i izoluar nga proceset sociale, i […]<\/p>","protected":false},"author":377,"featured_media":1304,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[693,695],"ppma_author":[371],"class_list":["post-1303","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-literature","tag-philosophy"],"authors":[{"term_id":371,"user_id":377,"is_guest":0,"slug":"afrim-kasolli","display_name":"Afrim Kasolli","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/11\/download-e1699361476685.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/11\/download-e1699361476685.jpg"},"user_url":"","last_name":"Kasolli","first_name":"Afrim","description":"Afrim Kasolli ka studiuar Filozofi-Sociologji. Nj\u00eb koh\u00eb ka ligj\u00ebruar l\u00ebnd\u00ebn \u201cHyrje n\u00eb Shkencat Politike n\u00eb Kolegjin Victory\u201d. Ka qen\u00eb deputet i Kuvendit t\u00eb Republik\u00ebs s\u00eb Kosov\u00ebs. Merret me shkrime dhe ese filozofike. Sfer\u00eb e ve\u00e7ant\u00eb e interesit t\u00eb tij \u00ebsht\u00eb filozofia politike."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/1303","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/users\/377"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=1303"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/1303\/revisions"}],"predecessor-version":[{"id":1305,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/1303\/revisions\/1305"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/1304"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=1303"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=1303"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=1303"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=1303"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}