{"id":1604,"date":"2020-06-16T15:27:10","date_gmt":"2020-06-16T14:27:10","guid":{"rendered":"https:\/\/sbunker.org\/?p=1604"},"modified":"2023-12-18T15:09:39","modified_gmt":"2023-12-18T14:09:39","slug":"projekti-dhe-praktika-1","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/projekti-dhe-praktika-1\/","title":{"rendered":"Projekti dhe praktika (1)"},"content":{"rendered":"<div class=\"news-up\">\n<p>Nuk \u00ebsht\u00eb rast\u00ebsi q\u00eb shkrimi i kaluar,\u00a0<em>Kriza e s\u00eb V\u00ebrtet\u00ebs,<\/em>\u00a0nd\u00eblidhet me dy figurat filozofike, Platonin dhe Nietzsche-n, ku i pari p\u00ebrmes filozofis\u00eb s\u00eb tij ka esencializuar t\u00eb v\u00ebrtet\u00ebn, nd\u00ebrsa i dyti ka b\u00ebr\u00eb p\u00ebrpjekje q\u00eb ta shp\u00ebrb\u00ebj\u00eb at\u00eb. Mbase k\u00ebto dy linja jan\u00eb edhe paradigma t\u00eb debatit filozofik q\u00eb e kan\u00eb dominuar dhe ende e dominojn\u00eb mendimin. K\u00ebto dy filozofi p\u00ebrplasen p\u00ebr faktin se e para, filozofia e Platonit, e suspendon nga domeni njoh\u00ebs bot\u00ebn objektive, duke e idealizuar bot\u00ebn e ideve, kurse te Nietzsche, filozofia i n\u00ebnshtrohet nj\u00eb shqyrtimi dekonstruktues konkret, ku insiston q\u00eb njeriun ta \u00e7magjeps\u00eb nga idealizimi platonik. Pra, k\u00ebto dy mend\u00ebsi t\u00ebrheqin n\u00eb pole t\u00eb kund\u00ebrta dhe jan\u00eb n\u00eb nj\u00eb ballafaqim t\u00eb vazhduesh\u00ebm, madje ballafaqimi i tyre nuk mbetet vet\u00ebm n\u00eb rrafshin teorik, por ai kalon edhe n\u00eb rrafshin praktik, sepse filozofit\u00eb e tyre kan\u00eb pas\u00eb tendenca q\u00eb t\u00eb b\u00ebhen edhe pjes\u00eb e jet\u00ebs s\u00eb p\u00ebrditshme n\u00eb shoq\u00ebri. Zat\u00ebn e gjith\u00eb problematika dhe i gjith\u00eb debati koncentrohet pothuajse n\u00eb k\u00ebt\u00eb aspekt, n\u00eb tendenc\u00ebn e modelimit t\u00eb k\u00ebtyre filozofive n\u00eb jet\u00ebn e p\u00ebrditshme.<\/p>\n<p>N\u00ebse e analizojm\u00eb p\u00ebrpjekjen e njeriut p\u00ebr t\u2019i dh\u00ebn\u00eb kuptim bot\u00ebs q\u00eb e rrethon, ai vazhdimisht oscilon mes bot\u00ebs s\u00eb t\u00eb v\u00ebrtetave dhe realitetit. Se\u00e7 ka nj\u00eb tendenc\u00eb t\u00eb vazhdueshme q\u00eb njeriu t\u2019i ik\u00eb realitetit, sepse aty ai me shum\u00eb v\u00ebshtir\u00ebsi gjen\u00eb p\u00ebrgjigjje p\u00ebr dilemat ekzistenciale q\u00eb e preokupojn\u00eb. Kurse n\u00eb nj\u00eb rend ideal universal t\u00eb v\u00ebrtetat jan\u00eb aty, ato ekzistojn\u00eb pavar\u00ebsisht njeriut dhe si t\u00eb tilla edhe n\u00ebse nuk mund t\u00eb rrok\u00ebn p\u00ebrmes mendjes ato mund t\u00eb p\u00ebrjetohen p\u00ebrmes besimit. P\u00ebr njeriun \u00e7doher\u00eb \u00ebsht\u00eb m\u00eb e leht\u00eb q\u00eb t\u00eb ndjek\u00eb rrug\u00ebn e t\u00eb v\u00ebrtetave t\u00eb gatshme, p.sh., m\u00eb e p\u00ebrballueshme \u00ebsht\u00eb t\u00eb besosh se ka nj\u00eb Zot apo Demiurg, e q\u00eb ai \u00ebsht\u00eb rregullatori i gjith\u00e7kahje, se sa t\u00eb p\u00ebrpiqesh q\u00eb k\u00ebt\u00eb bot\u00eb kaq t\u00eb paqart\u00eb ta kthjellosh. Gjithashtu, kur njeriu beson n\u00eb nj\u00eb bot\u00eb ku udh\u00ebzuesit jan\u00eb t\u00eb gatsh\u00ebm, vet\u00ebm duhet ndjekur at\u00eb si\u00e7 e ndjekin vizitor\u00ebt ciceronin gjat\u00eb vizit\u00ebs q\u00eb i b\u00ebjn\u00eb nj\u00eb shpelle, at\u00ebher\u00eb gjith\u00e7ka p\u00ebrve\u00e7 q\u00eb \u00ebsht\u00eb m\u00eb e leht\u00eb, \u00ebsht\u00eb edhe me shum\u00eb m\u00eb pak p\u00ebrgjegj\u00ebsi. Kurse, n\u00eb rastin tjet\u00ebr, po t\u2019i futemi kok\u00eb n\u00eb vete shpell\u00ebs, at\u00ebher\u00eb t\u00eb gjitha rreziqet q\u00eb mund t\u00eb na shfaqen do t\u2019i marrim vet\u00eb mbi supe.<\/p>\n<p>N\u00ebp\u00ebrmes\u00a0\u00a0<em>ides\u00eb t\u00eb s\u00eb Mir\u00ebs<\/em>,\u00a0<em>t\u00eb s\u00eb Drejt\u00ebs<\/em>\u00a0and\u00a0<em>t\u00eb s\u00eb Bukur\u00ebs<\/em>\u00a0platonike, (Idet\u00eb e Platonit jan\u00eb t\u00eb amshueshme, q\u00eb do t\u00eb thot\u00eb se as nuk kan\u00eb lindur dhe as nuk vdesin dhe se ato ekzistojn\u00eb pavar\u00ebsisht njeriut, nj\u00ebjt\u00eb sikurse Zoti n\u00eb religjion), Sh\u00ebn Augustini e nxjerr\u00eb iden\u00eb e Zotit n\u00eb Krishterim, sepse sipas tij q\u00eb t\u00eb tri k\u00ebto bot\u00eb ideale mish\u00ebrohen n\u00eb figur\u00ebn e Zotit, e q\u00eb kjo e zgjidh problemin e rregullimit t\u00eb rendit kozmik. Kurse n\u00ebp\u00ebrmes\u00a0<em>shtetit ideal<\/em>, projektohen forma konkrete t\u00eb rregullimit shoq\u00ebror. N\u00eb mes k\u00ebtyre dy linjave gjendet njeriu, i cili duhet t\u2019i n\u00ebnshtrohet rregullit moral q\u00eb buron nga ideja absolute, apo nga hyjnia dhe, po ashtu, rregullit t\u00eb nj\u00eb shoq\u00ebrie t\u00eb konstruktuar si p\u00ebrfytyrim i shtetit ideal. Prandaj, e gjith\u00eb kjo nd\u00ebrmarrje vazhdon edhe sot e k\u00ebsaj dite, shpeshher\u00eb n\u00eb trajta t\u00eb ndryshme, por q\u00eb zanafill\u00ebn e kan\u00eb te k\u00ebto modele. Po t\u2019i analizojm\u00eb ve\u00e7 e ve\u00e7 k\u00ebto dy linja se \u00e7far\u00eb kan\u00eb prodhuar edhe praktikisht, at\u00ebher\u00eb v\u00ebrejm\u00eb se sh\u00ebmb\u00eblltyra e njeriut ideal, i cili nuk i n\u00ebnshtrohet rendit t\u00eb p\u00ebrditshm\u00ebris\u00eb dhe \u00ebsht\u00eb i \u00e7magjepsur nga bota materiale, pra, gjith\u00e7ka q\u00eb e rrethon, q\u00eb e prek\u00eb, q\u00eb e ndjen, n\u00eb fakt nuk ekziston, sepse q\u00ebllimi i ekzistenc\u00ebs s\u00eb tij p\u00ebrmbushet dhe kuptim\u00ebsohet vet\u00ebm duke u mish\u00ebruar n\u00eb iden\u00eb e absolutes.\u00a0<em>E Mira<\/em>\u00a0buron nga lart, kurse e keqja vjen nga posht\u00eb.\u00a0<em>E Drejta<\/em>\u00a0apo drejt\u00ebsia i takon idealit absolut, kurse padrejt\u00ebsia \u00ebsht\u00eb shprehje e njeriut t\u00eb lig\u00eb, nd\u00ebrsa\u00a0<em>e Bukura<\/em>\u00a0\u00ebsht\u00eb sh\u00ebmb\u00eblltyra e dy t\u00eb parave, q\u00eb njeriu me veprimet e tij e ka \u2018luksin\u2019 ta sh\u00ebmtoj\u00eb. Ky skematizim krijon njeriun besimtarin, njeriun e zhveshur nga \u00e7do ndjenj\u00eb e brendshme, apo nevoj\u00eb materiale, sepse p\u00ebrkushtimi i tij \u00ebsht\u00eb n\u00eb vart\u00ebsi t\u00eb v\u00ebrtet\u00ebs absolute. N\u00eb k\u00ebt\u00eb areal p\u00ebr njeriun\u00a0<em>e Mira<\/em>,\u00a0<em>e Drejta<\/em>\u00a0and\u00a0<em>e Bukura<\/em>\u00a0burojn\u00eb nga e p\u00ebrtejmja.<\/p>\n<p>Nj\u00eb reprodukim t\u00eb bot\u00ebs abstrakte t\u00eb ideve Platoni e b\u00ebn me\u00a0<em>shtetin ideal<\/em>\u00a0t\u00eb tij, p\u00ebrmes t\u00eb cilit ai e projekton edhe nj\u00eb shoq\u00ebri ideale. Madje si\u00e7 e kemi t\u00eb njohur nga Historia e Filozofis\u00eb, Platoni n\u00eb p\u00ebrpjekje q\u00eb ta implementonte iden\u00eb e shtetit ideal, n\u00eb nj\u00eb treg ku shiteshin skllev\u00ebrit, shitet si skllav. Andaj, duke ndjekur linj\u00ebn e nj\u00eb shteti t\u00eb till\u00eb, filozofia politike projekton forma t\u00eb organizimit shoq\u00ebror sipas sh\u00ebmb\u00eblltyr\u00ebs platonike p\u00ebr shtetin. Mbase, kritika e Hannah Arendt-it q\u00ebndron n\u00eb faktin se si shteti ideal i Platonit ishte nj\u00eb shtet totalitar dhe se rregullimi shoq\u00ebror i m\u00ebpastajm\u00eb sipas k\u00ebtij modeli ka prodhuar edhe shoq\u00ebrit\u00eb totalitare, deri edhe nazizmin. Pra, q\u00eb nga Platoni deri te Marx-i shoq\u00ebrit\u00eb konstruktohen si n\u00eb aspektin politik, moral dhe estetik. N\u00eb rrafshin politik shoq\u00ebrit\u00eb duhet t\u2019i n\u00ebnshtrohen domosdoshm\u00ebris\u00eb dhe barazis\u00eb, n\u00eb aspektin moral ishin t\u00eb \u00e7liruara nga dogmat religjioze, sepse ishin t\u00eb n\u00ebnshtruara nga dogma ideologjike dhe k\u00ebto dy t\u00eb parat e diktonin nj\u00eb rend estetik ku pretendohej perfeksionimi n\u00ebp\u00ebrmjet artit politik. N\u00eb nj\u00ebfar\u00eb forme edhe k\u00ebtu njeriu zhvishet nga kreativiteti i tij, sepse gjith\u00e7ka p\u00ebrve\u00e7 q\u00eb \u00ebsht\u00eb e strukturuar, \u00ebsht\u00eb paraprakisht edhe e konstruktuar. Rendi shoq\u00ebror e suprimon individin, masa represohet deri n\u00eb dehumanizim.\u00a0<em>M\u00eb e mira e bot\u00ebve<\/em>\u00a0arrihet, por tanim\u00eb individi e ka humbur relevanc\u00ebn, sepse \u00ebsht\u00eb robotizuar nga dogma ideologjike dhe sistemi represiv, dhe parajsa e\u00a0<em>tok\u00ebs s\u00eb shkret\u00eb<\/em>\u00a0\u00ebsht\u00eb mbushur me kocka njer\u00ebzish t\u00eb d\u00ebshp\u00ebruar, ku t\u00eb gjall\u00ebt k\u00ebndojn\u00eb himnin e p\u00ebrjet\u00ebsis\u00eb s\u00eb\u00a0<em>shtetit ideal<\/em>\u00a0nga varrezat n\u00eb per\u00ebndim t\u00eb diellit, t\u00eb cilat sikur akuzojn\u00eb n\u00ebn t\u00eb lavdishmin\u00a0<em>hark t\u00eb triumfit<\/em>\u00a0t\u00eb nj\u00eb shoq\u00ebrie ideale.<\/p>\n<p>&#8211; E v\u00ebrteta e religjiozit, e ideologut dhe skeptikut, n\u00eb shkrimin e radh\u00ebs.<\/p>\n<\/div>\n<div class=\"news-down\">\n<div class=\"img-wrapper\"><\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"<p>Nuk \u00ebsht\u00eb rast\u00ebsi q\u00eb shkrimi i kaluar,\u00a0Kriza e s\u00eb V\u00ebrtet\u00ebs,\u00a0nd\u00eblidhet me dy figurat filozofike, Platonin dhe Nietzsche-n, ku i pari p\u00ebrmes filozofis\u00eb s\u00eb tij ka esencializuar t\u00eb v\u00ebrtet\u00ebn, nd\u00ebrsa i dyti ka b\u00ebr\u00eb p\u00ebrpjekje q\u00eb ta shp\u00ebrb\u00ebj\u00eb at\u00eb. Mbase k\u00ebto dy linja jan\u00eb edhe paradigma t\u00eb debatit filozofik q\u00eb e kan\u00eb dominuar dhe ende e [&hellip;]<\/p>","protected":false},"author":266,"featured_media":1602,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[780,709,695],"ppma_author":[733],"class_list":["post-1604","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-existentialism","tag-ideology","tag-philosophy"],"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\/1604","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=1604"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/1604\/revisions"}],"predecessor-version":[{"id":1605,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/1604\/revisions\/1605"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/1602"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=1604"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=1604"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=1604"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=1604"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}