{"id":1589,"date":"2020-07-28T15:16:15","date_gmt":"2020-07-28T14:16:15","guid":{"rendered":"https:\/\/sbunker.org\/?p=1589"},"modified":"2023-12-18T15:10:33","modified_gmt":"2023-12-18T14:10:33","slug":"mosnjohja-e-fajesise","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/mosnjohja-e-fajesise\/","title":{"rendered":"(Mos)njohja e faj\u00ebsis\u00eb"},"content":{"rendered":"

Foto:\u00a0whatishappeningnow<\/a><\/span><\/p>\n

Nd\u00ebr debatet m\u00eb t\u00eb m\u00ebdha t\u00eb filozofis\u00eb, e sidomos t\u00eb filozofis\u00eb ekzistencialiste, por edhe t\u00eb let\u00ebrsis\u00eb, \u00ebsht\u00eb trajtimi i konceptit t\u00eb Tjetrit. Prania e tij e kuptim\u00ebson gjendjen\/kauz\u00ebn ton\u00eb, kurse subversiviteti q\u00eb ushtron Tjetri n\u00eb ne, n\u00eb nj\u00eb far\u00eb m\u00ebnyre edhe e rikoncepton mendimin edhe p\u00ebr at\u00eb q\u00eb na rrethon. Pra, Tjetri i pranish\u00ebm n\u00eb jet\u00ebn ton\u00eb, nuk \u00ebsht\u00eb metafor\u00eb, e as fiksion, \u00ebsht\u00eb ridimensionim i realitetit dhe t\u00eb v\u00ebrtet\u00ebs son\u00eb mbi t\u00eb. Filozofia ekzistencialiste pranin\u00eb e Tjetrit e analogjizon me ferrin (Jean-Paul Sartre). Prania e tjetrit e zvog\u00eblon fush\u00ebveprimin tim, si rrjedhim Tjetri \u00ebsht\u00eb cenues i liris\u00eb time. N\u00eb k\u00ebt\u00eb ballafaqim me kaq antagoniz\u00ebm shfaqet nevoja p\u00ebr di\u00e7ka q\u00eb \u00ebsht\u00eb p\u00ebrtej k\u00ebtij raporti kaq t\u00eb thjesht\u00ebzuar, pra, k\u00ebrkohet dalje n\u00eb nj\u00eb stad tjet\u00ebr t\u00eb marr\u00ebdh\u00ebnies ku\u00a0Vetja<\/em>\u00a0and\u00a0Tjetri<\/em>\u00a0baz\u00eb t\u00eb marr\u00ebdh\u00ebnieve t\u00eb tyre nuk e kan\u00eb vet\u00ebpranin\u00eb\/ekzistenc\u00ebn, por arsyen\/esenc\u00ebn. Tentohet q\u00eb\u00a0Vetja\u00a0<\/em>and\u00a0Tjetri<\/em>\u00a0mos t\u00eb p\u00ebrjetohen n\u00eb baz\u00eb t\u00eb asaj se \u00e7far\u00eb jan\u00eb, por n\u00eb baz\u00eb t\u00eb asaj se \u00e7far\u00eb p\u00ebrfaq\u00ebsojn\u00eb (Vincent Descombes). Nj\u00eb kap\u00ebrcim i marr\u00ebdh\u00ebnieve nga instinktet te racionalja. Kjo gjendje e re e raporteve t\u00eb\u00a0Vet\u00ebs<\/em>\u00a0me\u00a0Tjetrin<\/em>\u00a0shp\u00ebrfaq nevoj\u00ebn e nj\u00eb rikonfigurimi t\u00eb raporteve.<\/p>\n

Racionaliteti n\u00eb k\u00ebt\u00eb marr\u00ebdh\u00ebnie do t\u00eb prodhoj\u00eb lindjen e\u00a0Kontrat\u00ebs shoq\u00ebrore<\/em>\u00a0(Thomas Hobbes), e konsideruar si nj\u00eb nga konceptet m\u00eb t\u00eb arrira n\u00eb raportet nd\u00ebrnjer\u00ebzore dhe shoq\u00ebrore, po ashtu. P\u00ebrmes nj\u00eb kontrate t\u00eb till\u00eb njeriu ka arritur t\u00eb krijoj\u00eb jo vet\u00ebm mir\u00ebqenie p\u00ebr vet\u00ebn dhe rrethin. Gjithashtu, ka arritur q\u00eb n\u00eb raport me Tjetrin t\u00eb konsolidoj\u00eb marr\u00ebdh\u00ebnien gati se deri n\u00eb kufijt\u00eb e nj\u00eb gjith\u00ebpranie. Nuk ka m\u00eb lidhje p\u00ebrkat\u00ebsia ideologjike, religjioze, politike, etnike, ngjyra e gjuha, sepse tanim\u00eb marr\u00ebdh\u00ebnia jon\u00eb menaxhohet nga nj\u00eb dimension supra, si\u00e7 \u00ebsht\u00eb\u00a0Kontrata shoq\u00ebrore<\/em>, ku n\u00ebp\u00ebrmes thjerr\u00ebzave t\u00eb saj menaxhohet i gjith\u00eb spektri i relacioneve, e sidomos paqart\u00ebsive tona. N\u00ebn \u2018delirin\u2019 e k\u00ebsaj\u00a0kontrate…<\/em>\u00a0ishin harruar apo anashkaluar shum\u00eb aspekte t\u00eb cilat konsideroheshin si arkaike, por q\u00eb n\u00eb fakt ishin\/jan\u00eb aq shum\u00eb t\u00eb shtresuara n\u00eb shtratin e shpirtit njer\u00ebzor sa q\u00eb arsyeshm\u00ebria e argumentit nuk mund ta shpoj\u00eb cip\u00ebn e atij primitivizmi. K\u00ebshtu q\u00eb, jo rrall\u00eb para syve tan\u00eb jan\u00eb k\u00ebputur vargonjt\u00eb e mir\u00ebsis\u00eb, arsyes dhe dashuris\u00eb dhe t\u00eb habitur nga ato veprime \u00e7orodit\u00ebse, t\u00eb lemerisur kemi klithur n\u00eb vlera t\u00eb p\u00ebrbashk\u00ebta, shpesh pa e kuptuar se bashkarisht si agresori si viktima jan\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn anije q\u00eb dikur p\u00ebrmes asaj\u00a0Kontrat\u00ebs shoq\u00ebrore<\/em>\u00a0kishin hipur t\u00eb g\u00ebzuar n\u00eb t\u00eb, p\u00ebr t\u2019i r\u00ebn\u00eb kryq e t\u00ebrthor oqeanit t\u00eb lumturis\u00eb s\u00eb paan\u00eb, tanim\u00eb n\u00eb \u2018paqen e p\u00ebrhershme<\/em>\u2019. Mir\u00ebpo, kur filluan t\u00eb binin para k\u00ebmb\u00ebve tona rrokaqiejt e dashuris\u00eb, mir\u00ebkuptimit, t\u00eb arsyes, sikur nj\u00eb nd\u00ebrtes\u00eb e bukur q\u00eb shembet n\u00ebn dridhjet e fuqis\u00eb s\u00eb dinamitit, pam\u00eb se fuqia e egove vrastare \u00ebsht\u00eb nj\u00eb p\u00ebrbind\u00ebsh q\u00eb ende jeton n\u00eb skutat e njeriut modern per\u00ebndimor. Dy Luft\u00ebrat Bot\u00ebrore ishin goditja m\u00eb e madhe ku njeriu faktikisht i kthehet origjin\u00ebs s\u00eb tij arkaike edhe pse tani n\u00ebn marshin e hovit iluminist dhe shkencor. Gjithashtu, shp\u00ebrb\u00ebrja e Jugosllavis\u00eb p\u00ebrmes luft\u00ebrave t\u00eb shkaktuara nga Republika e Serbis\u00eb rikonfirmoi ng\u00ebr\u00e7in q\u00eb bartte me vete bota moderne karshi frym\u00ebs primitive nacionaliste. Vrasjet masive, zhdukja e kufomave, dhunimi i grave dhe burrave, djegia e vendbanimeve t\u00eb t\u00ebra, shpron\u00ebsimi si dhe spastrimet me baz\u00eb etnike, ishin rishfaqje, e n\u00eb nj\u00ebfar\u00eb forme edhe zgjatim i katrahur\u00ebs s\u00eb Luft\u00ebs s\u00eb Dyt\u00eb Bot\u00ebrore. Normalisht q\u00eb Lufta e Dyt\u00eb Bot\u00ebrore dallon p\u00ebr nga p\u00ebrmasa me luft\u00ebrat n\u00eb ish-Jugosllavi, mir\u00ebpo, e p\u00ebrbashk\u00ebta \u00ebsht\u00eb mizoria dhe \u00e7njer\u00ebzorja. Po ashtu, ka edhe nj\u00eb dallim substancial mes k\u00ebtyre dy ngjarjeve, \u00ebsht\u00eb trajtimi i tyre q\u00eb u \u00ebsht\u00eb b\u00ebr\u00eb nga faktor\u00ebt relevant, e q\u00eb p\u00ebr bindjen time ky \u00ebsht\u00eb edhe \u00e7el\u00ebsi i suksesit n\u00eb rastin e par\u00eb, dhe rruga e d\u00ebshtimit n\u00eb rastin e dyt\u00eb.<\/p>\n

Pas p\u00ebrfundimit t\u00eb Luft\u00ebs s\u00eb Dyt\u00eb Bot\u00ebrore (edhe gjat\u00eb saj) fuqit\u00eb aleate qart\u00ebsisht e kishin definuar se kush \u00ebsht\u00eb agresori dhe kush \u00ebsht\u00eb viktima. Me k\u00ebt\u00eb akt definimi fillon edhe merr kuptim drama, por fillon edhe rruga drejt zgjidhjes. Pra, fajtori p\u00ebrve\u00e7 q\u00eb do t\u00eb k\u00ebrkoj\u00eb falje do t\u00eb marr\u00eb edhe p\u00ebrgjegj\u00ebsi p\u00ebr shum\u00eb d\u00ebme q\u00eb i ka shkaktuar viktim\u00ebs. K\u00ebshtu q\u00eb, Gjermania pas kapitullimit cil\u00ebsohet fajtore dhe detyrohet q\u00eb ta pranoj\u00eb faj\u00ebsin\u00eb dhe k\u00ebshtu ajo do ta ndjej\u00eb pesh\u00ebn e atij faji. Denazifikimi i shoq\u00ebris\u00eb gjermane p\u00ebrve\u00e7 q\u00eb ishte i v\u00ebshtir\u00eb, ishte i domosdosh\u00ebm, sepse kjo jepte mund\u00ebsi edhe p\u00ebr vet\u00ebreflektim dhe autokritik\u00eb (Kancelari i Gjermanis\u00eb pas Luft\u00ebs s\u00eb Dyt\u00eb Botrore, k\u00ebrkon falje para memorialit t\u00eb viktimave t\u00eb Holokaustit). N\u00eb kuad\u00ebr t\u00eb k\u00ebsaj ishin pashkoqitsh\u00ebm edhe viktimat, t\u00eb cilat pavar\u00ebsisht pezmit, megjithat\u00eb kishin nj\u00eb ngush\u00ebllim, sepse fajtori po e pranon faj\u00ebsin\u00eb dhe se bota po ua njeh pozicionin e viktim\u00ebs dhe si rrjedhim d\u00ebmet e konsideruara t\u00eb \u2018kompenzueshme\u2019 jan\u00eb obligim i fajtorit. Gjithashtu, nj\u00eb nga gj\u00ebrat m\u00eb t\u00eb r\u00ebnd\u00ebsishme n\u00eb k\u00ebt\u00eb rast \u00ebsht\u00eb se pranimi i fajit nga ana e fajtorit i njeh dhe i pranon t\u00eb gjitha t\u00eb k\u00ebqijat q\u00eb ia ka shkaktuar viktim\u00ebs dhe se m\u00eb k\u00ebt\u00eb rast viktim\u00ebs ia njeh statusin prej viktime, dhe si rrjedhim edhe t\u00eb drejt\u00ebn q\u00eb kjo e fundit t\u00eb vendos\u00eb vet\u00eb p\u00ebr veten e saj. Pra, duke njohur se kush ishte fajtori e kush viktima, u krijua mund\u00ebsia q\u00eb shoq\u00ebria gjermane t\u00eb p\u00ebrjetoj\u00eb\u00a0katarz\u00eb<\/em>\u00a0dhe t\u00eb filloj\u00eb rikuperimin, kurse viktimat (n\u00eb k\u00ebt\u00eb rast populli hebre) ta rikonsolidoj\u00eb vet\u00ebn n\u00eb nj\u00eb projekt konkret si\u00e7 \u00ebsht\u00eb Izraeli.<\/p>\n

Mir\u00ebpo, si\u00e7 e dim\u00eb tanim\u00eb, me Jugosllavin\u00eb nuk u p\u00ebrdor e nj\u00ebjta m\u00ebnyr\u00eb, konkretisht n\u00eb rastin e Kosov\u00ebs. Pse? Mund t\u00eb ket\u00eb ndoshta shum\u00eb p\u00ebrgjigje n\u00eb k\u00ebt\u00eb rast, mir\u00ebpo ajo \u00e7ka e v\u00ebshtir\u00ebson pamjen \u00ebsht\u00eb fakti se nuk dihet se kush \u00ebsht\u00eb fajtori e kush \u00ebsht\u00eb viktima. Prandaj, duke marr\u00eb parasysh rrethanat, dihet qart\u00eb se ishin forcat ushtarake, policore dhe paramilitare q\u00eb udh\u00ebhiqeshin nga aparati shtet\u00ebror serb p\u00ebrgjegj\u00ebs p\u00ebr vrasjet, dhunimet, spastrimet etj., t\u00eb shqiptar\u00ebve t\u00eb Kosov\u00ebs, si rrjedhim bota per\u00ebndimore q\u00eb kishte intervenuar p\u00ebrmes aleanc\u00ebs veriatlantike, NATO-s, n\u00ebn moton humanitare, n\u00eb fund nuk e qart\u00ebsoi se n\u00eb gjith\u00eb k\u00ebt\u00eb\u00a0zallamahi<\/em>\u00a0kush ishte fajtori e kush viktima. Se p\u00ebr \u00e7far\u00eb arsye u vendos k\u00ebshtu edhe sot e k\u00ebsaj dite nuk dihet, mir\u00ebpo, ajo \u00e7ka dim\u00eb sot \u00ebsht\u00eb se fajtori nuk \u00ebsht\u00eb krejt fajtor dhe se viktima nuk \u00ebsht\u00eb bash viktim\u00eb. I t\u00ebr\u00eb ky relativizim i fajit, kjo mosnjohje e fajtorit, ka krijuar dhe do t\u00eb krijoj\u00eb nj\u00eb parehati te pal\u00ebt nd\u00ebrluftuese, gjithashtu edhe turbulenca t\u00eb brendshme politike e sociale te pal\u00ebt ve\u00e7 e ve\u00e7.<\/p>\n

Mosidentifikimi i fajtorit nga ana e bashk\u00ebsis\u00eb nd\u00ebrkomb\u00ebtare, n\u00eb luft\u00ebn e Serbis\u00eb n\u00eb Kosov\u00eb, ka b\u00ebr\u00eb q\u00eb t\u00eb relativizohet krimi dhe, si rrjedhim, ndoshta ky \u00ebsht\u00eb edhe nj\u00eb krim n\u00eb vetvete q\u00eb shkon n\u00eb dy drejtime. E para: nuk i jep mund\u00ebsi viktim\u00ebs (n\u00eb k\u00ebt\u00eb rast Kosov\u00ebs) q\u00eb ta paraqes\u00eb veten ashtu si\u00e7 \u00ebsht\u00eb, pra, si dikush q\u00eb ka t\u00eb drejt\u00eb t\u00eb k\u00ebrkoj\u00eb drejt\u00ebsi p\u00ebr d\u00ebmet e shkaktuara, si dhe t\u2019i mund\u00ebsohet nj\u00eb ardhm\u00ebri normale dhe krejt n\u00eb fund t\u00eb k\u00ebrkoj\u00eb q\u00eb t\u00eb respektohet nga t\u00eb gjith\u00eb edhe nga agresori p\u00ebr dram\u00ebn q\u00eb ka kaluar. Kurse, e dyta: duke mos e identifikuar fajtorin (n\u00eb k\u00ebt\u00eb rast Serbin\u00eb) ia pamund\u00ebson ndjenj\u00ebn e faj\u00ebsis\u00eb dhe si rrjedhim edhe marrjen e p\u00ebrgjegj\u00ebsis\u00eb p\u00ebr krimet e b\u00ebra. Shoq\u00ebris\u00eb ia pamund\u00ebson zhvillimin normal, q\u00eb do t\u00eb thot\u00eb nj\u00eb lloj prerje me t\u00eb kaluar\u00ebn, e sidomos me strukturat politike dhe intelektuale q\u00eb e kan\u00eb shkaktuar at\u00eb t\u00eb keqe. Prandaj, kur fajtorit p\u00ebr krimet e shkaktuara nuk ia njeh fajin, at\u00ebher\u00eb e le t\u00eb hapur mund\u00ebsin\u00eb e nj\u00eb konflikti n\u00eb rastin m\u00eb t\u00eb keq, kurse n\u00eb rastin m\u00eb t\u00eb mir\u00eb krijon\u00a0Quo Prevails<\/em>. Pra, bashk\u00ebsia nd\u00ebrkomb\u00ebtare, duke mos e cil\u00ebsuar Serbin\u00eb si fajtore p\u00ebr luft\u00ebn e shkaktuar n\u00eb Kosov\u00eb, i ka dh\u00ebn\u00eb mund\u00ebsi asaj q\u00eb pushtetin ta ushtrojn\u00eb politikan\u00eb q\u00eb ishin pjes\u00eb e mekanizmit shtet\u00ebror q\u00eb udh\u00ebhiqte luft\u00ebn kund\u00ebr popullat\u00ebs shqiptare n\u00eb Kosov\u00eb. Pasoja pse sot presidenti aktual serb, Vu\u00e7i\u00e7, dikur minist\u00ebr i propagand\u00ebs n\u00eb qeverin\u00eb e S. Milloshevi\u00e7it, nuk ndihet fajtor\u00eb p\u00ebr masakr\u00ebn e Srebrenic\u00ebs, apo kur pohonte se \u201cmasakra e Re\u00e7akut \u00ebsht\u00eb nj\u00eb trillim i atij t\u00eb \u00e7mendurit William Walker\u201d, mund t\u00eb jet\u00eb shkaku i mosdefinimit t\u00eb faj\u00ebsis\u00eb p\u00ebr k\u00ebto krime. Kur Karl Jaspersi fliste p\u00ebr\u00a0fajin gjerman<\/em>\u00a0p\u00ebr krimet e shkaktuara nga nazizmi thoshte se \u201cndjenja e fajit, na b\u00ebn t\u00eb pranojm\u00eb p\u00ebrgjegj\u00ebsi; \u00ebsht\u00eb fillimi i trazirave t\u00eb brendshme q\u00eb k\u00ebrkon t\u00eb realizoj\u00eb lirin\u00eb politike\u201d. Duke pohuar se krimeve t\u00eb kryera n\u00eb luft\u00ebn e fundit n\u00eb Kosov\u00eb nuk iu dihet fajtori (sepse k\u00ebshtu kan\u00eb vendosur), ia \u00ebsht\u00eb pamund\u00ebsuar Serbis\u00eb (dhe shoq\u00ebris\u00eb serbe po ashtu) q\u00eb ta pranoj\u00eb p\u00ebrgjegj\u00ebsin\u00eb p\u00ebr krimet e b\u00ebra. Gjithashtu, n\u00eb Serbi edhe n\u00eb Kosov\u00eb, shoq\u00ebrive t\u00eb k\u00ebtyre dy vendeve, nuk u \u00ebsht\u00eb mund\u00ebsuar zhvillimi i brendsh\u00ebm i liris\u00eb politike dhe i normalizimit social. Prandaj, n\u00eb k\u00ebt\u00eb rast hapi i par\u00eb i krijimit t\u00eb nj\u00eb marr\u00ebdh\u00ebnie normale \u00ebsht\u00eb pranimi i fajit.<\/p>","protected":false},"excerpt":{"rendered":"

Foto:\u00a0whatishappeningnow Nd\u00ebr debatet m\u00eb t\u00eb m\u00ebdha t\u00eb filozofis\u00eb, e sidomos t\u00eb filozofis\u00eb ekzistencialiste, por edhe t\u00eb let\u00ebrsis\u00eb, \u00ebsht\u00eb trajtimi i konceptit t\u00eb Tjetrit. Prania e tij e kuptim\u00ebson gjendjen\/kauz\u00ebn ton\u00eb, kurse subversiviteti q\u00eb ushtron Tjetri n\u00eb ne, n\u00eb nj\u00eb far\u00eb m\u00ebnyre edhe e rikoncepton mendimin edhe p\u00ebr at\u00eb q\u00eb na rrethon. Pra, Tjetri i pranish\u00ebm […]<\/p>","protected":false},"author":266,"featured_media":1590,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[780,779,714],"ppma_author":[733],"class_list":["post-1589","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-existentialism","tag-philosopy","tag-war"],"authors":[{"term_id":733,"user_id":266,"is_guest":0,"slug":"dritan-dragusha","display_name":"Dritan Dragusha","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/dritan.webp","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/dritan.webp"},"user_url":"","last_name":"Dragusha","first_name":"Dritan","description":"Dritan Dragusha \u00ebsht\u00eb i diplomuar n\u00eb filozofi, n\u00eb Universitetin e Prishtin\u00ebs. Dritani \u00ebsht\u00eb i fokusuar n\u00eb teori t\u00eb kultur\u00ebs dhe gjithashtu n\u00eb let\u00ebrsi, kinema dhe muzik\u00eb. Po ashtu, merret edhe me gazetari. \u00cbsht\u00eb kolumnist i rregullt n\u00eb platform\u00ebn online \"sbunker.net\". Ka qen\u00eb edhe m\u00ebsimdh\u00ebn\u00ebs i filozofis\u00eb dhe etik\u00ebs n\u00eb \"The British School Kosova\". Bashkautor n\u00eb projektin kulturor televiziv \"Filozofema\", n\u00eb Radio Televizionin e Kosov\u00ebs. Aktualisht Dritani \u00ebsht\u00eb autor dhe moderator i emisionit \"Prizma\", n\u00eb televizionin T7."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/1589","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\/266"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=1589"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/1589\/revisions"}],"predecessor-version":[{"id":1591,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/1589\/revisions\/1591"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/1590"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=1589"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=1589"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=1589"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=1589"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}