{"id":3324,"date":"2016-11-12T23:05:17","date_gmt":"2016-11-12T21:05:17","guid":{"rendered":"https:\/\/sbunker.org\/?p=3324"},"modified":"2025-01-09T14:33:46","modified_gmt":"2025-01-09T12:33:46","slug":"revolta-e-masave","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/revolta-e-masave\/","title":{"rendered":"Revolta e masave*"},"content":{"rendered":"
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P\u00ebr t\u00eb mir\u00eb a p\u00ebr t\u00eb keq, fenomeni m\u00eb i r\u00ebnd\u00ebsish\u00ebm n\u00eb jet\u00ebn publike t\u00eb Europ\u00ebs s\u00eb sotme \u00ebsht\u00eb ngjitja e masave n\u00eb pik\u00ebn ku kan\u00eb fuqi t\u00eb plot\u00eb mbi shoq\u00ebrin\u00eb. Meqen\u00ebse masat, sipas definicionit, as nuk munden dhe as nuk duhen q\u00eb ta drejtojn\u00eb ekzistenc\u00ebn e tyre, e l\u00ebre m\u00eb t\u00eb sundojn\u00eb mbi shoq\u00ebrin\u00eb n\u00eb p\u00ebrgjith\u00ebsi, ky fakt do t\u00eb thot\u00eb se Europa p\u00ebr momentin po vuan nga kriza m\u00eb e madhe prej s\u00eb cil\u00ebs mund t\u00eb l\u00ebngoj\u00eb nj\u00eb popull, komb apo civilizim.<\/div>\n
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Shprehur m\u00eb sakt\u00eb, masa, si fakt psikologjik, mund t\u00eb definohet pa e pritur fare paraqitjen e individit brenda formacionit t\u00eb mas\u00ebs. N\u00eb prezenc\u00ebn e nj\u00eb individi ne mund t\u00eb vendosim n\u00ebse ai \u00ebsht\u00eb \u201cmas\u00eb\u201d apo jo. Mas\u00eb \u00ebsht\u00eb \u00e7do njeri q\u00eb nuk i jep vler\u00eb vetes \u2013 t\u00eb mir\u00eb a t\u00eb keqe \u2013 mbi \u00e7far\u00ebdo baze, por i cili e ndjen veten t\u00eb jet\u00eb \u201csikur gjith\u00eb t\u00eb tjer\u00ebt\u201d dhe nuk shqet\u00ebsohet prej k\u00ebtij fakti. Ai \u00ebsht\u00eb, n\u00eb fakt, shum\u00eb i lumtur q\u00eb \u00ebsht\u00eb si t\u00eb gjith\u00eb t\u00eb tjer\u00ebt.<\/p>\n

Masa beson se ka t\u00eb drejt\u00eb t\u00eb imponoj\u00eb dhe t\u2019i jap\u00eb forc\u00ebn e ligjit vendimeve t\u00eb marra n\u00eb kafene. Dyshoj n\u00ebse p\u00ebrgjat\u00eb historis\u00eb ka pasur ndonj\u00eb periudh\u00eb tjet\u00ebr, kur shumica ka qeverisur m\u00eb drejtp\u00ebrdrejt\u00eb se n\u00eb koh\u00ebn ton\u00eb.<\/p>\n

Fenomeni m\u00eb karakteristik i koh\u00ebs son\u00eb \u00ebsht\u00eb se mendja e r\u00ebndomt\u00eb, duke e njohur veten si t\u00eb r\u00ebndomt\u00eb, ka vet\u00ebbesim q\u00eb t\u2019i k\u00ebrkoj\u00eb t\u00eb drejtat e njeriut t\u00eb r\u00ebndomt\u00eb dhe t\u2019i imponoj\u00eb ato kurdo dhe kudo q\u00eb d\u00ebshiron. Si\u00e7 thon\u00eb n\u00eb SHBA: \u201ct\u00eb jesh i ndrysh\u00ebm do t\u00eb thot\u00eb t\u00eb jesh i pap\u00ebrshtatsh\u00ebm\u201d. Masa shtyp p\u00ebrfundi saj \u00e7do gj\u00eb q\u00eb \u00ebsht\u00eb e ndryshme, \u00e7do gj\u00eb q\u00eb shk\u00eblqen, q\u00eb \u00ebsht\u00eb individuale, e aft\u00eb dhe e ve\u00e7ant\u00eb. Kushdo q\u00eb nuk \u00ebsht\u00eb si t\u00eb gjith\u00eb t\u00eb tjer\u00ebt, q\u00eb nuk mendon si t\u00eb tjer\u00ebt, rrezikon q\u00eb t\u00eb eliminohet.<\/p>\n

\u00cbsht\u00eb iluzore t\u00eb p\u00ebrfytyrosh sesi njeriu-mas\u00eb i sot\u00ebm do t\u00eb mund t\u2019i jap\u00eb drejtim procesit t\u00eb civilizimit. E quaj proces, dhe jo progres. Procesi i ruajtjes s\u00eb civilizimit ton\u00eb t\u00eb tanish\u00ebm \u00ebsht\u00eb tep\u00ebr i nd\u00ebrlikuar, dhe k\u00ebrkon fuqi t\u00eb pallogaritshme dhe delikate. Nuk \u00ebsht\u00eb i p\u00ebrgatitur p\u00ebr ta drejtuar k\u00ebt\u00eb proces njeriu mesatar, i cili ka m\u00ebsuar shum\u00eb p\u00ebr makinerin\u00eb e civilizimit, por \u00ebsht\u00eb thell\u00ebsisht injorant p\u00ebr parimet q\u00eb e p\u00ebrb\u00ebjn\u00eb boshtin e k\u00ebtij civilizimi.<\/p>\n

Sundimi i intelektual\u00ebve vulgar\u00eb mbi hap?sir\u00ebn publike \u00ebsht\u00eb ndoshta risia m\u00eb e madhe e dit\u00ebs s\u00eb sotme, dhe kjo \u00ebsht\u00eb nj\u00eb di\u00e7ka e pap\u00ebrjetuar ndonj\u00ebher\u00eb n\u00eb histori. P\u00ebrgjat\u00eb historis\u00eb s\u00eb Europ\u00ebs e deri m\u00eb sot, njeriu vulgar asnj\u00ebher\u00eb nuk ka besuar se ka \u201cide\u201d mbi gj\u00ebra. Ai ka pasur besime, tradita, p\u00ebrvoja, proverba, shprehi mendore, por kurr\u00eb nuk e kishte paramenduar veten si dikush q\u00eb posedon mendime teorike mbi at\u00eb sesi gj\u00ebrat jan\u00eb dhe si duhet t\u00eb jen\u00eb.<\/p>\n

Sot, n\u00eb an\u00ebn tjet\u00ebr, njeriu mesatar mendon se i ka \u201cidet\u00eb\u201d m\u00eb precize dhe matematike p\u00ebr \u00e7do gj\u00eb q\u00eb ndodh apo q\u00eb duhet t\u00eb ndodh\u00eb n\u00eb univers. Prandaj edhe e ka humbur nevoj\u00ebn p\u00ebr t\u00eb d\u00ebgjuar. P\u00ebrse duhet t\u00eb d\u00ebgjoj\u00eb n\u00ebse i di t\u00eb gjitha q\u00eb i duhen? Sot nuk ka arsye p\u00ebr t\u00eb d\u00ebgjuar, por p\u00ebr t\u00eb gjykuar, deklaruar, vendosur. Nuk ka \u00e7\u00ebshtje q\u00eb ka t\u00eb b\u00ebj\u00eb me jet\u00ebn publike, n\u00eb t\u00eb cil\u00ebn ai nuk nd\u00ebrhyn, i verb\u00ebr dhe i shurdh\u00ebr si\u00e7 \u00ebsht\u00eb, duke i imponuar \u201cmendimet\u201d e tija.<\/p>\n

Por a nuk \u00ebsht\u00eb kjo rrethan\u00eb nj\u00eb p\u00ebrparim n\u00eb krahasim me koh\u00ebt e m\u00ebparshme? A nuk \u00ebsht\u00eb shenj\u00eb e p\u00ebrparimit t\u00eb madh fakti se masat duhet t\u00eb ken\u00eb \u201cide\u201d, pra se duhet t\u00eb jen\u00eb t\u00eb kulturuara. N\u00eb asnj\u00eb m\u00ebnyr\u00eb. \u201cIdet\u00eb\u201d e njeriut mesatar nuk jan\u00eb ide t\u00eb v\u00ebrteta, dhe as nuk \u00ebsht\u00eb pasja e k?tyre ideve shenj\u00eb e pasjes s\u00eb kultur\u00ebs.<\/p>\n

Kushdo q\u00eb d\u00ebshiron t\u00eb ket\u00eb ide s\u00eb pari duhet t\u00eb p\u00ebrgatis\u00eb veten q\u00eb ta d\u00ebshiroj\u00eb k\u00ebrkimin e t\u00eb v\u00ebrtet\u00ebs dhe t\u2019i pranoj\u00eb rregullat e loj\u00ebs t\u00eb p\u00ebrcaktuara prej saj. \u00c7far\u00eb vlere ka q\u00eb t\u00eb flas\u00ebsh p\u00ebr ide, kur nuk e pranon asnj\u00eb autoritet m\u00eb t\u00eb lart\u00eb p\u00ebr ta moderuar nj\u00eb debat, dhe asnj\u00eb standard t\u00eb cilit duhet t\u2019i referohemi?<\/p>\n

Pik\u00ebrisht k\u00ebto standarde jan\u00eb themelet e kultur\u00ebs. Nuk m\u00eb intereson se \u00e7far\u00eb forme e marrin ato standarde. Ajo q\u00eb po them \u00ebsht\u00eb se nuk ka kultur\u00eb e cila nuk ka standarde mbi t\u00eb cilat njer\u00ebzit mund t\u00eb mb\u00ebshteten. Nuk ka kultur\u00eb aty ku nuk ka parime t\u00eb ligjshm\u00ebris\u00eb, n\u00eb t\u00eb cilat mund t\u00eb thirresh. Nuk ka kultur\u00eb aty ku nuk ka pranim t\u00eb nj\u00ebfar\u00eb pozicioni p\u00ebrfundimtar intelektual, tek i cili mund t\u00eb referohet nj\u00eb debat. Nuk ka kultur\u00eb aty ku marr\u00ebdh\u00ebniet ekonomike nuk jan\u00eb subjekt i parimeve t\u00eb rregullimit dhe mbrojtjes s\u00eb interesave t\u00eb p\u00ebrfshira. Nuk ka kultur\u00eb aty ku prodhimi i estetik\u00ebs kontraverse nuk e sheh t\u00eb nevojsh\u00ebm arsyetimin e vepr\u00ebs s\u00eb artit.<\/p>\n

Kur t\u00eb gjitha k\u00ebto mungojn\u00eb n\u00eb nj\u00eb vend, at\u00ebher\u00eb aty nuk ka kultur\u00eb, por ka barbariz\u00ebm, n\u00eb kuptimin m\u00eb t\u00eb ngusht\u00eb t\u00eb fjal\u00ebs. Dhe mos ta mashtrojm\u00eb veten, pik\u00ebrisht kjo gj\u00eb po ndodh tani n\u00eb Europ\u00eb n\u00eb koh\u00ebn e rebelimit progresiv t\u00eb masave. P\u00ebr nj\u00eb udh\u00ebtar t\u00eb p\u00ebrhersh\u00ebm territoret nuk kan\u00eb parime sunduese, tek t\u00eb cilat mund t\u00eb thirresh. Apo, th\u00ebn\u00eb m\u00eb qart\u00eb, nuk ekzistojn\u00eb standardet barbare! Barbarizmi \u00ebsht\u00eb mung\u00ebse e standard\u00ebve drejt t\u00eb cilave mund t\u00eb thirresh!<\/p>\n

N\u00eb regjimet fashiste n\u00eb Europ\u00eb p\u00ebr her\u00eb t\u00eb par\u00eb, po shfaqet nj\u00eb lloj njeriu i cili nuk d\u00ebshiron q\u00eb t\u00eb jap\u00eb arsye ose t\u00eb ket\u00eb t\u00eb drejt\u00eb, por thjesht e sheh veten t\u00eb vendosur q\u00eb t\u2019i imponoj\u00eb mendimet e tij. Kjo \u00ebsht\u00eb gj\u00ebja e re: e drejta p\u00ebr t\u00eb qen\u00eb i paarsyesh\u00ebm, \u201carsyeja e paarsyes\u201d.<\/p>\n

K\u00ebtu e shoh shp\u00ebrfaqjen m\u00eb t\u00eb prekshme t\u00eb mentalitetit t\u00eb ri t\u00eb masave, p\u00ebr shkak t\u00eb vendimit t\u00eb tyre p\u00ebr t\u00eb sunduar mbi shoq\u00ebrin\u00eb pa i pasur kapacitetet p\u00ebr k\u00ebt\u00eb gj\u00eb. Struktura e mentalitetit t\u00eb ri b\u00ebhet e dukshme n\u00eb form\u00ebn e vet m\u00eb t\u00eb past\u00ebr dhe m\u00eb t\u00eb bindshme n\u00eb sjelljet e tyre politike. Njeriu mesatar zbulon se ka \u201cide\u201d n\u00eb kok\u00ebn e tij, por i mungon aft\u00ebsia e \u201ckrijimit t\u00eb ides\u00eb\u201d. Ai nuk ka kapacitet ta p\u00ebrfytyroj\u00eb madje as at\u00eb atmosfer\u00ebn ku idealet jetojn\u00eb. Ai d\u00ebshiron t\u00eb ket\u00eb mendime, por nuk d\u00ebshiron q\u00eb t\u2019i pranoj\u00eb kushtet dhe presupozimet q\u00eb e nd\u00ebrtojn\u00eb nj\u00eb mendim. Prandaj idet\u00eb e tij nuk jan\u00eb asgj\u00eb m\u00eb shum\u00eb se apetite fjal\u00ebsh.<\/p>\n

T\u00eb kesh nj\u00eb ide do t\u00eb thot\u00eb t\u00eb besosh se i ke arsyet p\u00ebr pasjen e k\u00ebsaj ideje, dhe rrjedhimisht, do t\u00eb thot\u00eb t\u00eb besosh se ekziston di\u00e7ka q\u00eb mund t\u00eb quhet arsye, apo nj\u00eb bot\u00eb e t\u00eb v\u00ebrtetave t\u00eb njohshme. T\u00eb kesh ide, t\u00eb krijosh mendime, do t\u00eb thot\u00eb t\u00eb thirresh ndaj nj\u00eb autoriteti t\u00eb till\u00eb, t\u00eb pranosh n\u00ebnshtrimin t\u00ebnd ndaj tij, t\u2019ia pranosh kodet dhe vendimet, dhe p\u00ebr rrjedhoj\u00eb t\u00eb besosh se forma m\u00eb e lart\u00eb e komunikimit t\u00eb nd\u00ebrsjell\u00ebt \u00ebsht\u00eb pik\u00ebrisht dialogu mbi arsyet q\u00eb q\u00ebndrojn\u00eb prapa ideve tona.<\/p>\n

Por njeriu-mas\u00eb do t\u00eb ndihej i humbur n\u00ebse do t\u2019i pranonte k\u00ebto diskutime. Prandaj ai n\u00eb m\u00ebnyr\u00eb instinktive i mohon detyrimet ndaj nj\u00eb autoriteti suprem q\u00eb ndodhet jasht\u00eb tij. Prandaj trendi i ri n\u00eb Europ\u00eb \u00ebsht\u00eb q\u00eb t\u00eb thuhet se \u201cmbaroi koha e diskutimeve\u201d. Prandaj shprehet urrejtje ndaj \u00e7far\u00ebdo forme t\u00eb komunikimit t\u00eb nd\u00ebrsjell\u00ebt e cila k\u00ebrkon pranim t\u00eb standardeve objektive \u2013 prej diskutimeve n\u00eb Kuvend, e deri te pranimi i autoritetit t\u00eb shkenc\u00ebs. Sepse k\u00ebto do t\u00eb mund ta zhvler\u00ebsonin jet\u00ebn e r\u00ebndomt\u00eb t\u00eb barbarizmit.<\/p>\n

Te shoq\u00ebria barbare t\u00eb gjitha proceset normale shtypen p\u00ebr t\u00eb arritur drejtp\u00ebrdrejt te imponimi i asaj q\u00eb d\u00ebshirohet. Te hermeticizmi i shpirtit i cili, si\u00e7 kemi par\u00eb edhe m\u00eb her\u00ebt, e shtyn mas\u00ebn q\u00eb t\u00eb nd\u00ebrhyj\u00eb n\u00eb t\u00ebr\u00ebsin\u00eb e jet\u00ebs publike.<\/p>\n

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_______________________<\/p>\n

* Fragmente nga libri i autorit (\u201cRevolta e Masave\u201d) i botuar n\u00eb vitin 1930 n\u00eb koh\u00ebn e ngritjes s\u00eb ekstremizmave n\u00eb Europ\u00eb. Jose Ortega y Gasset ka qen\u00eb filozof, eseist dhe intelektual publik spanjoll.<\/p>\n

P\u00ebrktheu: Agon Maliqi<\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

P\u00ebr t\u00eb mir\u00eb a p\u00ebr t\u00eb keq, fenomeni m\u00eb i r\u00ebnd\u00ebsish\u00ebm n\u00eb jet\u00ebn publike t\u00eb Europ\u00ebs s\u00eb sotme \u00ebsht\u00eb ngjitja e masave n\u00eb pik\u00ebn ku kan\u00eb fuqi t\u00eb plot\u00eb mbi shoq\u00ebrin\u00eb. Meqen\u00ebse masat, sipas definicionit, as nuk munden dhe as nuk duhen q\u00eb ta drejtojn\u00eb ekzistenc\u00ebn e tyre, e l\u00ebre m\u00eb t\u00eb sundojn\u00eb mbi shoq\u00ebrin\u00eb […]<\/p>","protected":false},"author":127,"featured_media":11806,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[787,2245],"ppma_author":[152],"class_list":["post-3324","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-books","tag-revolta-e-masave"],"authors":[{"term_id":152,"user_id":127,"is_guest":0,"slug":"jose-ortegay-gasset","display_name":"Jose Ortega y Gasset","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/images-4.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/images-4.jpg"},"user_url":"","last_name":"Gasset","first_name":"Jose Ortega y","description":""}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3324","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\/127"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=3324"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3324\/revisions"}],"predecessor-version":[{"id":11807,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3324\/revisions\/11807"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/11806"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=3324"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=3324"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=3324"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=3324"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}