{"id":3330,"date":"2016-11-20T14:33:34","date_gmt":"2016-11-20T12:33:34","guid":{"rendered":"https:\/\/sbunker.org\/?p=3330"},"modified":"2025-11-27T16:33:14","modified_gmt":"2025-11-27T14:33:14","slug":"pse-spinoza-ende-ka-rendesi","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/opinion\/pse-spinoza-ende-ka-rendesi\/","title":{"rendered":"Pse Spinoza ende ka r\u00ebnd\u00ebsi"},"content":{"rendered":"
\n

N\u00eb nj\u00eb koh\u00eb t\u00eb fanatizmit fetar, mbrojtja q\u00eb Spinoza i b\u00ebn liris\u00eb intelektuale \u00ebsht\u00eb m\u00eb n\u00eb koh\u00eb se asnj\u00ebher\u00eb.<\/p>\n<\/div>\n

\n
\n
\n
\n

Steven Nadler*<\/strong><\/p>\n

N\u00eb korrik t\u00eb vitit 1656, 23 vje\u00e7ari Bento de Spinoza u d\u00ebbua prej kongregat\u00ebs s\u00eb \u00e7ifut\u00ebve portugez\u00eb t\u00eb Amsterdamit. Ky qe nd\u00ebshkimi m\u00eb i ashp\u00ebr i\u00a0herem<\/em>\u00a0(mallkimit) i nxjerr\u00eb ndonj\u00ebher\u00eb nga ky komunitet. Dokumenti q\u00eb \u00ebsht\u00eb ruajtur, nj\u00eb fjalim i gjat\u00eb dhe i ashp\u00ebr, p\u00ebrmend \u2018herezit\u00eb e neveritshme\u2019 dhe \u2018veprat monstrueze\u2019 t\u00eb djaloshit t\u00eb ri. Udh\u00ebheq\u00ebsit e bashk\u00ebsis\u00eb, pasi qen\u00eb k\u00ebshilluar me rabin\u00ebt dhe duke p\u00ebrdorur emrin hebre t\u00eb Spinoz\u00ebs, shpallin se ata me k\u00ebt\u00eb rast \u2018p\u00ebrjashtojn\u00eb, d\u00ebbojn\u00eb, shkish\u00ebrojn\u00eb dhe mallkojn\u00eb Baruch de Spinozan\u2019. Ai do t\u00eb \u2018d\u00ebbohet nga t\u00eb gjitha fiset e Izraelit\u2019 dhe emri i tij \u2018do t\u00eb fshihet nga toka\u2019.<\/p>\n

P\u00ebrgjat\u00eb shekujve ka pasur thirrje t\u00eb vazhdueshme q\u00eb\u00a0heremi<\/em>\u00a0kund\u00ebr Spinoz\u00ebs t\u00eb zhb\u00ebhet. Bile edhe David Ben-Gurion, n\u00eb koh\u00ebn kur ai ishte kryeminist\u00ebr i Izraelit, l\u00ebshoi nj\u00eb lutje publike p\u00ebr \u2018p\u00ebrmir\u00ebsimin e padrejt\u00ebsis\u00eb\u2019 q\u00eb i qe b\u00ebr\u00eb Spinoz\u00ebs nga Bashk\u00ebsia portugeze e Amsterdamit. Por, sidoqoft\u00eb, deri n\u00eb fillim t\u00eb vitit 2012, vet\u00ebm me insistimin e nj\u00ebrit prej an\u00ebtar\u00ebve t\u00eb saj, nuk ndodhi q\u00eb kongregacioni i Amsterdamit t\u00eb nd\u00ebrmerrte formalisht p\u00ebrsip\u00ebr q\u00eb t\u00eb shqyrtonte mund\u00ebsin\u00eb e rehabilitimit t\u00eb Spinoz\u00ebs dhe ta mir\u00ebpriste p\u00ebrs\u00ebri n\u00eb kongregacionin q\u00eb e kishte d\u00ebbuar me aq paragjykim. Kishte nj\u00eb gj\u00eb, megjithat\u00eb, q\u00eb iu nevojitej t\u00eb dinin: a duhet q\u00eb ende ta konsiderojm\u00eb Spinoz\u00ebn si heretik?<\/p>\n

Fatkeq\u00ebsisht, dokumenti i\u00a0heremit<\/em>\u00a0nuk arrin t\u00eb p\u00ebrmend n\u00eb ve\u00e7anti se cilat ishin krimet e Spinoz\u00ebs \u2013 n\u00eb at\u00eb koh\u00eb ai nuk kishte ende asgj\u00eb t\u00eb shkruar \u2013 dhe prandaj ka nj\u00eb mister rreth k\u00ebsaj ngjarjeje t\u00eb r\u00ebnd\u00ebsishme n\u00eb jet\u00ebn e filozofit t\u00eb ardhsh\u00ebm. E megjith\u00ebk\u00ebt\u00eb, p\u00ebr \u00e7dok\u00eb q\u00eb njeh idet\u00eb e pjekura filozofike t\u00eb Spinoz\u00ebs, t\u00eb cilat ai filloi t\u2019i shkruante disa vjet\u00eb pas d\u00ebbimit, aty nuk ka kurrfar\u00eb misteri. Me standardet e Judaizmit rabinik t\u00eb modernizmit t\u00eb hersh\u00ebm \u2013 e posa\u00e7\u00ebrisht mes \u00e7ifut\u00ebve sefardik\u00eb t\u00eb Amsterdamit, shum\u00eb prej t\u00eb cil\u00ebve qen\u00eb trash\u00ebgimtar\u00eb t\u00eb refugjat\u00ebve\u00a0converso<\/em>\u00a0prej Inkuizicioneve\u00a0iberike dhe t\u00eb cil\u00ebt ishin ende duke u munduar t\u00eb nd\u00ebrtonin nj\u00eb bashk\u00ebsi t\u00eb v\u00ebrtet\u00eb \u00e7ifute n\u00eb brigjet e lumit Amstel \u2013 Spinoza qe nj\u00eb heretik, dhe bukur i rreziksh\u00ebm.<\/p>\n

\u00c7far\u00eb \u00ebsht\u00eb e jasht\u00ebzakonshme \u00ebsht\u00eb se sa popullor mbetet ky heretik gati tre shkekuj e gjysm\u00eb pas vdekjes s\u00eb tij, dhe jo vet\u00ebm mes shkollar\u00ebve. Bashk\u00ebkoh\u00ebsit e Spinoz\u00ebs, Rene Descartes dhe Gottfried Leibniz, dhan\u00eb kontribut jasht\u00ebzakonisht t\u00eb madh dhe t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb ngritjen e filozofis\u00eb dhe shkenc\u00ebs moderne, por megjithat\u00eb sot nuk mund t\u00eb gjeni shum\u00eb kartezian\u00eb dhe lajbnician\u00eb t\u00eb p\u00ebrkushtuar. Spinozist\u00ebt, n\u00eb an\u00ebn tjet\u00ebr, jan\u00eb mes nesh. Ata jan\u00eb p\u00ebrkrah\u00ebs joakademik\u00eb t\u00eb cil\u00ebt formojn\u00eb shoq\u00ebrit\u00eb dhe grupet e studimit p\u00ebr Spinoz\u00ebn, t\u00eb cil\u00ebt mblidhen p\u00ebr ta lexuar n\u00eb librari publike dhe n\u00eb sinagoga dhe qendrat e bashk\u00ebsive \u00e7ifute. Qindra njer\u00ebz, t\u00eb besimeve t\u00eb ndryshme politike dhe fetare, do t\u00eb paraqiten p\u00ebr nj\u00eb dit\u00eb ligjeratash mbi Spinoz\u00ebn, pa marr\u00eb parasysh n\u00eb e kan\u00eb lexuar a jo. Ka pasur romane, poema, skulptura, piktura, bile edhe drama dhe opera kushtuar Spinoz\u00ebs. E gjith\u00eb kjo \u00ebsht\u00eb nj\u00eb gj\u00eb e mir\u00eb.<\/p>\n

Kjo \u00ebsht\u00eb po ashtu nj\u00eb gj\u00eb q\u00eb zgjon kureshtje. Pse duhet q\u00eb nj\u00eb filozof \u00e7ifut portugez i shekullit t\u00eb shtat\u00ebmb\u00ebdhjet\u00eb, shkrimet e dendura dhe t\u00eb padep\u00ebrtueshme t\u00eb s\u00eb cilit jan\u00eb tejet t\u00eb v\u00ebshtira p\u00ebr t\u2019u kuptuar, t\u00eb nxis\u00eb kaq p\u00ebrkushtim t\u00eb zjarrt\u00eb, bile edhe obsesion, mes audienc\u00ebs s\u00eb njer\u00ebzve t\u00eb thjesht\u00eb n\u00eb shekullin e nj\u00ebzetenj\u00ebt\u00eb? Nj\u00ebra an\u00eb e p\u00ebrgjigjes \u00ebsht\u00eb te drama dhe misteri n\u00eb thelbin e jet\u00ebs s\u00eb tij: pse sakt\u00ebsisht qe nd\u00ebshkuar Spinoza aq ashp\u00ebr nga bashk\u00ebsia e cila e kishte rritur dhe ushqyer? Po aq dometh\u00ebn\u00ebse, ma merr mendja, \u00ebsht\u00eb se t\u00eb gjith\u00eb duan nj\u00eb ikonathyes \u2013 posa\u00e7\u00ebrisht nj\u00eb t\u00eb till\u00eb radikal dhe t\u00eb patrembur i cili vuajti persekutimin gjat\u00eb jet\u00ebs s\u00eb tij p\u00ebr idet\u00eb dhe vlerat t\u00eb cilat jan\u00eb ende aq t\u00eb r\u00ebnd\u00ebsishme p\u00ebr ne sot. Spinoza \u00ebsht\u00eb model i guximit intelektual. Sikurse nj\u00eb profet, ai iu kund\u00ebrv\u00eb fuqive n\u00eb pushtet me nj\u00eb ndershm\u00ebri t\u00eb pap\u00ebrkulshme q\u00eb nxorri n\u00eb shesh t\u00eb v\u00ebrteta t\u00eb sh\u00ebmtuara p\u00ebr bashk\u00ebqytetar\u00ebt e tij dhe shoq\u00ebrin\u00eb e tyre.<\/p>\n

Shum\u00eb nga filozofia e Spinoz\u00ebs u p\u00ebrpilua si p\u00ebrgjigje ndaj situat\u00ebs s\u00eb brisht\u00eb politike t\u00eb Republik\u00ebs Holandeze n\u00eb mesin e shekullit t\u00eb 17-t\u00eb. N\u00eb fund t\u00eb 1660-ave, periudha e \u2018Liris\u00eb s\u00eb V\u00ebrtet\u00eb\u2019 \u2013 me regjent\u00ebt liberal\u00eb dhe\u00a0laissez-faire<\/em>\u00a0q\u00eb dominonin qytetin dhe qeverit\u00eb provinciale \u2013 qe n\u00ebn k\u00ebrc\u00ebnimin e fraksionit konzervativ \u2018Oranzhist\u2019 (i ashtuquajtur sepse partizan\u00ebt e tij parap\u00eblqenin kthimin e pushtetit t\u00eb centralizuar t\u00eb Princit t\u00eb Oranzh\u00ebs) dhe aleat\u00ebve t\u00eb tyre klerikal\u00eb. Spinoza trembej se parimet e toleranc\u00ebs dhe shekullarizmit, t\u00eb mish\u00ebruara n\u00eb marr\u00ebveshjen themeltare t\u00eb Provincave t\u00eb Bashkuara t\u00eb Holand\u00ebs, po shkat\u00ebrroheshin n\u00eb em\u00ebr t\u00eb konformizmit fetar dhe ortodoksis\u00eb politike dhe sociale. M\u00eb 1668, miku dhe bashk\u00ebradikali i tij Adriaan Koerbagh u d\u00ebnua p\u00ebr blasfemi dhe subverzion. Ai vdiq n\u00eb qeli vitin q\u00eb pasoi. Si p\u00ebrgjigje, Spinoza p\u00ebrpiloi \u2018skandalozin\u2019\u00a0Traktat Teologjiko-Politik<\/em>, q\u00eb u botua m\u00eb 1670 ku shkaktoi alarm.<\/p>\n

V\u00ebshtrimet e Spinoz\u00ebs mbi Zotin, fen\u00eb dhe shoq\u00ebrin\u00eb nuk e kan\u00eb humbur aspak r\u00ebnd\u00ebsin\u00eb. N\u00eb nj\u00eb koh\u00eb kur amerikan\u00ebt duken t\u00eb gatsh\u00ebm t\u00eb b\u00ebjn\u00eb pazar me lirit\u00eb e tyre p\u00ebr hir t\u00eb siguris\u00eb, kur politikan\u00ebt flasin p\u00ebr ndalimin e njer\u00ebzve t\u00eb nj\u00eb feje t\u00eb caktuar t\u00eb hyj\u00eb n\u00eb brigjet tona, dhe kur fanatizmi fetar ushtron nj\u00eb ndikim edhe m\u00eb t\u00eb madh n\u00eb \u00e7\u00ebshtjet e ligjit dhe politikave publike, filozofia e Spinoz\u00ebs \u2013 posa\u00e7\u00ebrisht mbrojtja q\u00eb ai i b\u00ebn demokracis\u00eb, liris\u00eb, shekullarizmit dhe toleranc\u00ebs \u2013 nuk ka qen\u00eb kurr\u00eb m\u00eb e koh\u00ebs. Duke qen\u00eb n\u00eb ankth lidhur m\u00eb p\u00ebrkeq\u00ebsimin e situat\u00ebs politike n\u00eb Republik\u00ebn Holandeze dhe p\u00ebrkund\u00ebr rrezikut personal q\u00eb e kanoste, Spinoza nuk hezitoi q\u00eb t\u00eb mbronte me vendosm\u00ebri vlerat radikale t\u00eb Iluminizmit t\u00eb cilat ai, s\u00eb bashku me shum\u00eb prej bashk\u00ebkombasve t\u00eb tij, i mbante p\u00ebrzem\u00ebr. Te Spinoza ne mund t\u00eb gjejm\u00eb frym\u00ebzimin p\u00ebr rezistenc\u00eb ndaj autoritetit shtyp\u00ebs dhe nj\u00eb model t\u00eb opozit\u00ebs intelektuale ndaj atyre t\u00eb cil\u00ebt, p\u00ebrmes inkurajimit t\u00eb besimeve irracionale dhe mir\u00ebmbajtjes s\u00eb padijes, p\u00ebrpiqen t\u2019i shtyjn\u00eb qytetar\u00ebt q\u00eb t\u00eb veprojn\u00eb kund\u00ebr interesave t\u00eb tyre m\u00eb t\u00eb mira.<\/p>\n

Filozofia e Spinoz\u00ebs \u00ebsht\u00eb e themeluar mbi mospranimin e Zotit i cili form\u00ebson fet\u00eb abrahamike. Zotit t\u00eb tij i mungojn\u00eb t\u00eb gjitha karakteristikat morale dhe psikologjike t\u00eb nj\u00eb hyjnie transhendentale dhe providenciale. Deusi i kryevepr\u00ebs filozofike s\u00eb Spinoz\u00ebs,\u00a0Etik\u00ebs\u00a0<\/em>(1677), nuk \u00ebsht\u00eb ndonj\u00eb lloj personi. Ai nuk ka besime, shpresa, d\u00ebshira apo emocione. As nuk \u00ebsht\u00eb Zoti i Spinoz\u00ebs nj\u00eb ligjdh\u00ebn\u00ebs i mir\u00eb, i urt\u00eb a i drejt\u00eb, i cili i shp\u00ebrblen ata t\u00eb cil\u00ebt i binden urdh\u00ebrave t\u00eb tij dhe i nd\u00ebshkon ata q\u00eb devijojn\u00eb. P\u00ebr Spinozan, Zoti \u00ebsht\u00eb Natyr\u00eb, dhe gjith\u00e7ka q\u00eb \u00ebsht\u00eb, \u00ebsht\u00eb Natyr\u00eb (fraza e tij \u00ebsht\u00eb\u00a0Deus sive Natura<\/em>, \u2018Zot ose Natyr\u00eb\u2019). \u00c7far\u00ebdo q\u00eb \u00ebsht\u00eb ekziston n\u00eb Natyr\u00eb, dhe gjith\u00e7ka ndodh me domosdoshm\u00ebrin\u00eb e mbivendosur nga ligjet e Natyr\u00ebs. Nuk ka asgj\u00eb p\u00ebrtej Natyr\u00ebs dhe nuk ka shmangie prej rendit t\u00eb Natyr\u00ebs \u2013 mrekullit\u00eb dhe e mbinatyrshmja jan\u00eb pamund\u00ebsi.<\/p>\n

N\u00eb Natyr\u00eb nuk ka vlera. Asgj\u00eb nuk \u00ebsht\u00eb n\u00eb thelb e mir\u00eb a e keqe, e as Natyra a \u00e7kado n\u00eb Natyr\u00eb nuk ekziston p\u00ebr hir t\u00eb ndonj\u00eb q\u00ebllimi. \u00c7far\u00ebdo q\u00eb \u00ebsht\u00eb, thjesht \u00ebsht\u00eb. N\u00eb fillim t\u00eb\u00a0Etik\u00ebs<\/em>, Spinoza thot\u00eb se \u2018t\u00eb gjitha paragjykimet q\u00eb k\u00ebtu i nd\u00ebrmarr t\u2019i v\u00eb n\u00eb dukje varen nga kjo: q\u00eb njer\u00ebzit zakonisht supozojn\u00eb se t\u00eb gjitha gj\u00ebrat e natyrshme veprojn\u00eb, sikurse njer\u00ebzit, sipas nj\u00eb q\u00ebllimi; n\u00eb fakt, ata e mbajn\u00eb p\u00ebr t\u00eb sigurt\u00eb q\u00eb vet\u00eb Zoti i drejton t\u00eb gjitha gj\u00ebrat drejt nj\u00eb q\u00ebllimi; meq\u00eb ata thon\u00eb se Zoti i ka krijuar t\u00eb gjitha gj\u00ebrat p\u00ebr njeriun, dhe njeriun q\u00eb t\u00eb mund ta adhuroj\u00eb Zotin\u2019.<\/p>\n

Spinoza shpesh etiketohet si \u2018panteist\u2019, por \u2018ateist\u2019 \u00ebsht\u00eb term m\u00eb i p\u00ebrshtatsh\u00ebm. Spinoza nuk e hyjnizon Natyr\u00ebn. Natyra nuk \u00ebsht\u00eb objekt i frik\u00ebs adhuruese apo p\u00ebrkuljes fetare. \u2018I urti\u2019, thot\u00eb ai, \u2018p\u00ebrpiqet ta kuptoj\u00eb Natyr\u00ebn, e jo t\u00eb hap\u00eb goj\u00ebn me habi ndaj saj, si nj\u00eb budalla.\u2019 I vetmi q\u00ebndrim i p\u00ebrshtatsh\u00ebm ndaj Zotit apo Natyr\u00ebs \u00ebsht\u00eb d\u00ebshira p\u00ebr ta njohur p\u00ebrmes intelektit.<\/p>\n

Eliminimi i nj\u00eb Zoti providencial ndihmon p\u00ebr t\u00eb v\u00ebn\u00eb dyshimin mbi at\u00eb q\u00eb Spinoza e konsideron si nj\u00ebr\u00ebn prej doktrinave m\u00eb t\u00eb d\u00ebmshme t\u00eb promovuara nga fet\u00eb e organizuara: pavdekshm\u00ebria e shpirtit dhe gjykimi hyjnor q\u00eb e pret ate n\u00eb nj\u00eb bot\u00eb t\u00eb ardhshme. N\u00eb qoft\u00eb se nj\u00eb person beson se Zoti do t\u00eb shp\u00ebrblej\u00eb t\u00eb virtytshmit dhe nd\u00ebshkoj\u00eb t\u00eb lig\u00ebt, jeta e tij do t\u00eb qeveriset prej emocioneve t\u00eb shpres\u00ebs dhe frik\u00ebs: shpres\u00ebs p\u00ebr t\u00eb qen\u00eb nj\u00ebri prej t\u00eb zgjedhurve, frik\u00ebs s\u00eb t\u00eb qenit i destinuar drejt mallkimit t\u00eb p\u00ebrjetsh\u00ebm. Nje jet\u00eb e dominuar nga t\u00eb tilla pasione iracionale \u00ebsht\u00eb, sipas Spinoz\u00ebs, nj\u00eb jet\u00eb e \u2018rob\u00ebruar\u2019 e jo nj\u00eb jet\u00eb e liris\u00eb s\u00eb arsyes.<\/p>\n

Njer\u00ebzit q\u00eb udh\u00ebhiqen nga pasioni e jo nga arsyeja jan\u00eb leht\u00eb t\u00eb manipuluesh\u00ebm nga klerik\u00ebt. Kjo \u00ebsht\u00eb ajo q\u00eb e brengoste Spinoz\u00ebn n\u00eb fund t\u00eb 1660-ave, p\u00ebrderisa disa elemente represive dhe jotolerante n\u00eb Kish\u00ebn Reformuar fituan ndikim n\u00eb Holland\u00eb. Kjo mbetet nj\u00eb k\u00ebrc\u00ebnim jo m\u00eb i vog\u00ebl p\u00ebr demokracin\u00eb shekullare sot, p\u00ebrederisa sektarian\u00ebt fetar\u00eb ushtrojn\u00eb ndikimin e tyre t\u00eb rreziksh\u00ebm n\u00eb jet\u00ebn publike.<\/p>\n

N\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb minonte p\u00ebrzierje t\u00eb tilla fetar\u00eb n\u00eb \u00e7\u00ebshtjet civile dhe moralitetin personal, Spinoza sulmoi besimin n\u00eb jet\u00ebn e p\u00ebrtejme t\u00eb shpirtit t\u00eb pavdeksh\u00ebm. P\u00ebr Spinoz\u00ebn, kur vdes, je i vdekur. Mund t\u00eb jet\u00eb q\u00eb nj\u00eb pjes\u00eb e mendjes njer\u00ebzore t\u00eb jet\u00eb e \u2018p\u00ebrjetshme\u2019. T\u00eb v\u00ebrtetat e metafizik\u00ebs, matematik\u00ebs, etj, t\u00eb cilat mish\u00ebrohen gjat\u00eb jet\u00ebs dhe q\u00eb tash mund t\u2019i p\u00ebrkasin mendjes me siguri q\u00eb do t\u00eb mbesin edhe pas vdekjes \u2013 ato jan\u00eb, mbi t\u00eb gjitha, t\u00eb v\u00ebrteta t\u00eb p\u00ebrjetshme \u2013 por nuk ka asgj\u00eb personale p\u00ebr to. Shp\u00ebrblimet ose t\u00eb mirat q\u00eb nj\u00eb dije e till\u00eb sjell jan\u00eb p\u00ebr\u00a0k\u00ebt\u00eb<\/em>\u00a0bot\u00eb, e jo p\u00ebr nj\u00eb bot\u00eb tjet\u00ebr t\u00eb supozuar.<\/p>\n

Sa m\u00eb shum\u00eb q\u00eb njeriu di p\u00ebr Natyr\u00ebn, e ve\u00e7an\u00ebrisht p\u00ebr vet\u00ebveten si qenie njer\u00ebzore, aq m\u00eb shum\u00eb \u00ebsht\u00eb n\u00eb gjendje t\u2019i shmanget hobeve dhe shigjetave t\u00eb fatit mizor, q\u00eb t\u00eb p\u00ebrballet me pengesat ndaj lumturis\u00eb dhe mir\u00ebqenies me t\u00eb cilat nj\u00eb person q\u00eb jeton n\u00eb Natyr\u00eb domosdo p\u00ebrballet. Fryti i nj\u00eb urt\u00ebsie t\u00eb till\u00eb \u00ebsht\u00eb paqja e mendjes: t\u00eb qenit m\u00eb pak i prirur drejt ekstremeve emocionale, q\u00eb zakonisht p\u00ebrcjellin t\u00eb mirat dhe humbjet q\u00eb jeta sjell pashmangsh\u00ebm, dhe t\u00eb mos qenit n\u00eb ankth p\u00ebr at\u00eb \u00e7far\u00eb do t\u00eb vij\u00eb pas vdekjes. Si\u00e7 e thot\u00eb Spinoza me elokuenc\u00eb, \u2018njeriu i lir\u00eb mendon p\u00ebr vdekjen m\u00eb s\u00eb paku, dhe urt\u00ebsia e tij \u00ebsht\u00eb meditim mbi jet\u00ebn, e jo mbi vdekjen\u2019.<\/p>\n

Kleri q\u00eb p\u00ebrpiqet t\u00eb kontrolloj\u00eb jet\u00ebn e qytetar\u00ebve ka edhe nj\u00eb arm\u00eb tjet\u00ebr n\u00eb arsenalin e vet. Ata shpallin se ka nj\u00eb dhe vet\u00ebm nj\u00eb lib\u00ebr q\u00eb do t\u00eb zbuloj\u00eb fjal\u00ebn e Zotit dhe udh\u00ebn drejt shp\u00ebtimit dhe se vet\u00ebm ata jan\u00eb interpretuesit e tij t\u00eb autorizuar. N\u00eb fakt, thot\u00eb Spinoza, \u2018ata ia mveshin Shpirtit t\u00eb Shenjt\u00eb \u00e7far\u00ebdo teke t\u00eb \u00e7mendur q\u00eb iu pjell\u00eb imagjinata\u2019.<\/p>\n

Nj\u00eb prej doktrinave m\u00eb t\u00eb famshme dhe me m\u00eb ndikim t\u00eb Spinoz\u00ebs ka t\u00eb b\u00ebj\u00eb me origjin\u00ebn dhe statusin e Shkrimeve t\u00eb Shenjta. Bibla, argumenton Spinoza n\u00eb\u00a0Traktatin Teologjiko-Politik,<\/em>\u00a0nuk \u00ebsht\u00eb v\u00ebrtet e shkruar nga Zoti. Zoti apo Natyra \u00ebshte metafizikisht i\/e paaft\u00eb t\u00eb proklamoj\u00eb apo t\u00eb diktoj\u00eb \u00e7far\u00ebdoqoft\u00eb, aq m\u00eb pak n\u00eb t\u00eb shkruar. Shkrimet e Shenjta nuk jan\u00eb \u2018porosi t\u00eb r\u00ebna nga qielli p\u00ebr njer\u00ebzimin\u2019. N\u00eb fakt, ato jan\u00eb dokumente mjaft t\u00eb r\u00ebndomta. Tekste nga nj\u00eb num\u00ebr i autoresh t\u00eb prapavijave t\u00eb ndryshme socio-ekonomike, t\u00eb shkruara n\u00eb momente t\u00eb ndryshme n\u00eb nj\u00eb periudh\u00eb t\u00eb gjat\u00eb kohore dhe n\u00eb rrethana t\u00eb ndryshme historike dhe politike, u p\u00ebrcollen n\u00ebp\u00ebr gjenerata n\u00eb kopje pas kopjesh pas kopjesh.<\/p>\n

N\u00eb fund, nj\u00eb p\u00ebrzgjedhje e k\u00ebtyre shkrimeve u p\u00ebrmblodhen (me arbitraritet, insiston Spinoza) n\u00eb periudh\u00ebn e Tempullit t\u00eb Dyt\u00eb, sipas t\u00eb gjitha gjasave n\u00ebn redaktimin e Ezras, i cili qe vet\u00ebm pjes\u00ebrisht n\u00eb gjendje t\u00eb sintetizonte burimet e tij dhe t\u00eb krijonte nj\u00eb vep\u00ebr t\u00eb vetme nga to. Kjo p\u00ebrmbledhje me p\u00ebrpilim difektoz, qe vet\u00eb subjekt i ndryshimeve q\u00eb zvarriten brenda nj\u00eb teksti p\u00ebrgjat\u00eb procesit shum\u00ebshekullor t\u00eb transmetimit. Bibla, ashtu si\u00e7 e kemi, \u00ebsht\u00eb thjesht nj\u00eb vep\u00ebr e literatur\u00ebs njer\u00ebzore, dhe si e till\u00eb \u2018me gabime, e gjymtuar, e falsifikuar dhe jokonsistente\u2019. \u00cbsht\u00eb nj\u00eb rac\u00eb e p\u00ebrzier q\u00eb prej lindjes dhe e korruptuar nga prejardhja dhe konservimi, nj\u00eb grumbull tekstesh prej duarve t\u00eb ndryshme, nga periudha t\u00eb ndryshme dhe p\u00ebr audienca t\u00eb ndryshme.<\/p>\n

Spinoza e plot\u00ebson teorin\u00eb e tij p\u00ebr origjin\u00ebn njer\u00ebzore t\u00eb Shkrimeve t\u00eb Shenjta m\u00eb nj\u00eb vler\u00ebsim po aq sheshues p\u00ebr autor\u00ebt e saj. Profet\u00ebt nuk ishin individ\u00eb fort t\u00eb ditur. Ata nuk kishin ndonj\u00eb nivel t\u00eb lart\u00eb t\u00eb edukimit apo t\u00eb sofistikimit intelektual. Ata gjithsesi nuk ishin filozof\u00eb, fizikan\u00eb apo astronom\u00eb. N\u00eb shkrimet e tyre nuk mund t\u00eb gjenden t\u00eb v\u00ebrteta p\u00ebr natyr\u00ebn apo kozmosin (Xhoshua besonte se Dielli sillej rreth Tok\u00ebs). As nuk jan\u00eb ata ndonj\u00eb burim i t\u00eb v\u00ebrtetave metafizike e bile as t\u00eb v\u00ebrtetave teologjike. Profet\u00ebt shpesh kishin besime naive, e bile filozofikisht t\u00eb gabuara, p\u00ebr Zotin.<\/p>\n

Ata ishin, megjithat\u00eb, individ\u00eb moralisht superior\u00eb me imagjinata t\u00eb ndezura, k\u00ebshtu q\u00eb ka nj\u00eb t\u00eb v\u00ebrtet\u00eb q\u00eb mund t\u00eb mbledhet nga t\u00eb gjitha Shkrimet e Shenjta, nj\u00eb e till\u00eb q\u00eb vjen me z\u00eb t\u00eb lart\u00eb dhe t\u00eb qart\u00eb n\u00eb nj\u00eb form\u00eb t\u00eb pagjymtuar. M\u00ebsimi p\u00ebrfundimar i Shkrimeve t\u00eb Shenjta, qoft\u00eb Bibla hebraike apo Ungjijt\u00eb e Krishter\u00eb, \u00ebsht\u00eb n\u00eb fakt nj\u00eb m\u00ebsim i thjesht\u00eb: praktiko drejt\u00ebsin\u00eb dhe dashamir\u00ebsin\u00eb ndaj njer\u00ebzve.<\/p>\n

Kjo porosi bazike morale \u00ebsht\u00eb p\u00ebrfundim i t\u00eb gjitha urdh\u00ebresave dhe m\u00ebsimi i t\u00eb gjitha tregimeve t\u00eb Shkrimeve t\u00eb Shenjta, q\u00eb mbijetoi si e plot\u00eb dhe e pafalsifikuar mes t\u00eb gjitha dallimeve n\u00eb gjuh\u00eb dhe t\u00eb gjitha kopjeve, modifikimeve, korruptimeve dhe gabimeve shkrimore q\u00eb jan\u00eb zvarritur n\u00eb tekst p\u00ebrgjat\u00eb shekujve. \u00cbsht\u00eb aty, insiston Spinoza, te profet\u00ebt hebraik\u00eb (\u2018Mos k\u00ebrko hakmarrje e mos mbaj m\u00ebri ndaj njer\u00ebzve t\u00eb tu, por duaje fqinjin t\u00ebnd si vetvet\u00ebn\u2019 [Leviticus 19:18]) dhe \u00ebsht\u00eb n\u00eb letrat e Palit (\u2018Ai q\u00eb do fqinjin e tij ka p\u00ebrmbushur secil\u00ebn k\u00ebrkes\u00eb t\u00eb ligjit\u2019 [Romans 13:8]). Spinoza shkruan: \u201cMund t\u00eb them me siguri, se n\u00eb \u00e7\u00ebshtjen e doktrin\u00ebs morale nuk kam gjetur asnj\u00ebher\u00eb ndonj\u00eb shkarje apo ndonj\u00eb lexim tjet\u00ebr q\u00eb mund t\u2019i linte vend paqart\u00ebsis\u00eb a dyshimit n\u00eb m\u00ebsime t\u00eb tilla.\u2019 Doktrina morale \u00ebsht\u00eb porosia univerzale e Bibl\u00ebs, t\u00eb pakt\u00ebn p\u00ebr ata t\u00eb cil\u00ebt nuk jan\u00eb t\u00eb penguar q\u00eb ta lexojn\u00eb si duhet nga ndonj\u00eb paragjykim, bestytni ose nga etja p\u00ebr pushtet.<\/p>\n

A beson Spinoza se ka ndonj\u00eb kuptim n\u00eb t\u00eb cilin mund t\u00eb thuhet se Bibla \u00ebsht\u00eb \u2018e shenjt\u00eb\u2019? Me siguri se jo n\u00eb kuptimin q\u00eb \u00ebsht\u00eb qendror p\u00ebr verzionet fundamentaliste, apo bile edhe tradicionale, t\u00eb feve abrahamike. P\u00ebr Spinozan, karakteri hyjnor i Shkrimeve t\u00eb Shenjta \u2013 n\u00eb fakt, natyra hyjnore e\u00a0cilitdo<\/em>\u00a0shkrim \u2013 \u00ebsht\u00eb nj\u00eb tipar krejt\u00ebsisht funksional. Nj\u00eb vep\u00ebr e let\u00ebrsis\u00eb a artit \u00ebsht\u00eb \u2018e shenjt\u00eb\u2019 apo \u2018hyjnore\u2019 vet\u00ebm sepse \u00ebsht\u00eb efektive n\u00eb prezentimin e \u2018fjal\u00ebs s\u00eb Zotit\u2019.<\/p>\n

\u00c7far\u00eb \u00ebsht\u00eb \u2018fjala e Zotit\u2019, dhe \u2018ligji hyjnor univerzal\u2019? \u00cbsht\u00eb pik\u00ebrisht porosia q\u00eb mbetet \u2018e pagjymtuar\u2019 dhe \u2018e pakorruptuar\u2019 tejp\u00ebrtej teksteve biblike: duaji fqinjt\u00eb tu dhe trajtoji me drejt\u00ebsi dhe bamir\u00ebsi. Por Shkrimet e Shenjta, mbase m\u00eb shum\u00eb se sa veprat e tjera t\u00eb let\u00ebrsis\u00eb, shk\u00eblqejn\u00eb n\u00eb motivimin e njer\u00ebzve p\u00ebr t\u00eb ndjekur at\u00eb m\u00ebsim dhe emulojn\u00eb portretizimin e saj (fiksional) t\u00eb drejt\u00ebsis\u00eb dhe m\u00ebshir\u00ebs s\u00eb Zotit n\u00eb jet\u00ebt e tyre. Spinoza v\u00ebn re se \u2018nj\u00eb gj\u00eb quhet e shenjt\u00eb dhe hyjnore kur q\u00ebllimi i saj \u00ebsht\u00eb q\u00eb t\u00eb ushqej\u00eb devocion dhe fe, dhe \u00ebsht\u00eb e shenjt\u00eb vet\u00ebm p\u00ebrderisa njer\u00ebzit e p\u00ebrdorin n\u00eb m\u00ebnyr\u00eb fetare\u2019. Me fjal\u00eb t\u00eb tjera, natyra hyjnore e Shkrimeve t\u00eb Shenjta konsiston n\u00eb faktin se \u00ebsht\u00eb, mbi gjith\u00e7ka tjet\u00ebr, nj\u00eb vep\u00ebr letrare posa\u00e7\u00ebrisht udh\u00ebzuese moralisht.<\/p>\n

E megjithat\u00eb, vet\u00ebm p\u00ebr k\u00ebt\u00eb arsye, Shkrimet e Shenjta nuk jan\u00eb t\u00eb vetmet vepra t\u00eb let\u00ebrsis\u00eb q\u00eb do t\u00eb jen\u00eb \u2018hyjnore\u2019. Po q\u00eb se t\u00eb lexuarit e\u00a0Shtr\u00ebngat\u00ebs<\/em>\u00a0s\u00eb William Shakespearit apo\u00a0Aventurat e Huckleberry Finnit<\/em>\u00a0t\u00eb Mark Twainit e udhezojn\u00eb dik\u00eb kah drejt\u00ebsia dhe m\u00ebshira, apo t\u00eb lexuarit e\u00a0Koh\u00eb t\u00eb V\u00ebshtira<\/em>\u00a0t\u00eb Charles Dickensit e frym\u00ebzojn\u00eb dik\u00eb drejt dashuris\u00eb dhe bamir\u00ebsis\u00eb, at\u00ebher\u00eb k\u00ebto vepra jan\u00eb gjithashtu hyjnore dhe t\u00eb shenjta. Fjala e Zotit, thot\u00eb Spinoza, \u2018nuk p\u00ebrcaktohet brenda nj\u00eb perimetri t\u00eb nj\u00eb numri librash\u2019.<\/p>\n

N\u00eb nj\u00eb let\u00ebr Spinozas, Karteziani Lambert van Velthuysen kund\u00ebrshton se, sipas\u00a0Traktatit Teologjiko-Politik,<\/em>\u00a0\u2018Kurani, poashtu, duhet t\u00eb vendoset n\u00eb nj\u00eb nivel me Fjal\u00ebn e Zotit\u2019, meq\u00eb \u2018Turqit\u2026 n\u00eb bindjen ndaj urdh\u00ebrave t\u00eb profetit, kultivojn\u00eb ato virtyte morale p\u00ebr t\u00eb cilat nuk ka mosmarr\u00ebveshje mes kombeve\u2019. Spinoza pranon implikimin, por nuk e sheh si kund\u00ebrshti. Ai \u00ebsht\u00eb shum\u00eb i gatsh\u00ebm t\u00eb pranoj\u00eb se ka profet\u00eb t\u00eb tjer\u00eb t\u00eb v\u00ebrtet\u00eb p\u00ebrve\u00e7 atyre t\u00eb Shkrimeve t\u00eb Shenjta dhe libra t\u00eb tjer\u00eb t\u00eb shenjt\u00eb p\u00ebrve\u00e7 atyre hebraik\u00eb dhe t\u00eb krishter\u00eb.<\/p>\n

Porosia morale e Bibl\u00ebs dhe urdh\u00ebr\u00ebsat e saj lidhur me at\u00eb se si duhet t\u2019i trajtojm\u00eb t\u00eb tjerat qenie njer\u00ebzore p\u00ebrfaq\u00ebson \u2018fjal\u00ebn autentike t\u00eb Zotit\u2019. Spinoza insiston se devocioni i v\u00ebrtet\u00eb ose feja nuk ka kurrfar\u00eb lidhje me ceremonit\u00eb dhe ritualet. Kufizimet n\u00eb ushqim, praktikat liturgjike dhe t\u00eb sakrifikimit, lutjet -\u2013t\u00eb gjitha elementet e tilla tipike p\u00ebr nj\u00eb fe t\u00eb organizuar nuk jan\u00eb ve\u00e7se sjellje supersticioze t\u00eb cilave, \u00e7far\u00ebdo q\u00eb t\u00eb ken\u00eb qen\u00eb origjinat e tyre historiko-politike, tash iu mungon plot\u00ebsisht arsyeja p\u00ebr t\u00eb ekzistuar. Ato vazhdojn\u00eb t\u00eb promovohen nga kleri vet\u00ebm sa p\u00ebr t\u00eb krijuar adhurues t\u00eb d\u00ebgjuar dhe t\u00eb bindur.<\/p>\n

Ajo \u00e7far\u00eb Spinoza e konsideron \u2018fe t\u00eb v\u00ebrtet\u00eb\u2019 dhe \u2018devocion t\u00eb v\u00ebrtet\u00eb\u2019 nuk k\u00ebrkon asnj\u00eb besim n\u00eb ndonj\u00eb ngjarje historike, n\u00eb incidente t\u00eb mbinatyrshme apo doktrina metafizike, dhe nuk urdh\u00ebron kurrfar\u00eb rite devocionale. Nuk k\u00ebrkon t\u00eb pranuarit e ndonj\u00eb teologjie t\u00eb ve\u00e7ant\u00eb t\u00eb natyr\u00ebs s\u00eb Zotit apo pohime filozofike p\u00ebr kozmosin dhe origjin\u00ebn e tij. Urdh\u00ebri hyjnor na udh\u00ebzon vet\u00ebm n\u00eb at\u00eb se si t\u00eb sillemi me drejt\u00ebsin\u00eb dhe bamir\u00ebsin\u00eb ndaj qenieve njer\u00ebzore. \u2018[Ne duhet] t\u00eb p\u00ebrkrahim drejt\u00ebsin\u00eb, t\u00eb ndihmojm\u00eb ata n\u00eb nevoj\u00eb, t\u00eb mos vrasim, t\u00eb mos lakmojm\u00eb pasurin\u00eb e tjetrit, e k\u00ebshtu me radh\u00eb\u2019. T\u00eb gjitha ritet dhe ceremonit\u00eb e tjera t\u00eb urdh\u00ebresave t\u00eb Bibl\u00ebs jan\u00eb praktika t\u00eb zbraz\u00ebta q\u00eb \u2018nuk i kontribuojn\u00eb bekimit dhe virtytit\u2019.<\/p>\n

Feja e v\u00ebrtet\u00eb nuk \u00ebsht\u00eb asgj\u00eb m\u00eb shum\u00eb se sjellje morale. Ajo q\u00eb vlen nuk \u00ebsht\u00eb ajo \u00e7far\u00eb beson, por ajo \u00e7far\u00eb b\u00ebn. N\u00eb nj\u00eb\u00a0let\u00ebr d\u00ebrguar anglezit dhe sekretarit t\u00eb Shoq\u00ebris\u00eb Mbret\u00ebrore Henry Oldenburg m\u00eb 1675, Spinoza thot\u00eb q\u00eb \u2018dallimi kryesor q\u00eb un\u00eb b\u00ebj mes fes\u00eb dhe bestytnis\u00eb \u00ebsht\u00eb se kjo e fundit \u00ebsht\u00eb e bazuar n\u00eb injoranc\u00eb, e ajo e para mbi urt\u00ebsi\u2019.<\/p>\n

Ideali politik q\u00eb Spinoza promovon te\u00a0Traktati Teologjiko-Politik<\/em>\u00a0\u00ebsht\u00eb nj\u00eb bashk\u00ebsi demokratike dhe shekullare e cila \u00ebsht\u00eb e lir\u00eb nga p\u00ebrzierjet e klerik\u00ebve. N\u00eb histori, Spinoza \u00ebsht\u00eb nj\u00eb prej avokat\u00ebve m\u00eb elokuent\u00eb t\u00eb liris\u00eb dhe toleranc\u00ebs. Synimi p\u00ebrfundimtar i\u00a0Traktatit<\/em>\u00a0\u00ebsht\u00eb i mish\u00ebruar si n\u00eb n\u00ebntitullin e librit ashtu edhe n\u00eb argumentin e kapitullit t\u00eb fundit: t\u00eb tregoj\u00eb se \u2018liria p\u00ebr t\u00eb filozofuar, jo vet\u00ebm q\u00eb mund t\u00eb lejohet pa rrezikuar devocionin dhe stabilitetin e republik\u00ebs, por q\u00eb nuk mund t\u00eb refuzohet pa shkat\u00ebrruar paqen e republik\u00ebs dhe vet\u00eb devocionin\u2019.<\/p>\n

T\u00eb gjitha opionionet \u00e7far\u00ebdoqofshin, p\u00ebrfshir\u00eb opinionet fetare, duhet t\u00eb jen\u00eb plot\u00ebsisht t\u00eb lira dhe t\u00eb pashtr\u00ebnguara, si n\u00eb baz\u00eb t\u00eb domosdoshm\u00ebris\u00eb ashtu edhe n\u00eb baz\u00eb t\u00eb s\u00eb drejt\u00ebs. \u2018\u00cbsht\u00eb e pamundur p\u00ebr mendjen q\u00eb t\u00eb jet\u00eb plot\u00ebsisht n\u00ebn kontrollin e tjetrit; se askush nuk \u00ebsht\u00eb n\u00eb gjendje t\u00eb transferoj\u00eb te tjetri t\u00eb drejt\u00ebn a zot\u00ebsin\u00eb e tij t\u00eb natyrshme p\u00ebr t\u00eb arsyetuar lirsh\u00ebm dhe t\u00eb formoj\u00eb gjykimin e tij mbi \u00e7far\u00ebdoqoft\u00eb \u00e7\u00ebshtje, e as q\u00eb mund t\u00eb jet\u00eb i cytur t\u00eb veproj\u00eb ashtu\u2019. V\u00ebrtet se \u00e7do p\u00ebrpjekje e sovranit p\u00ebr t\u00eb sunduar mbi besimet dhe opinionet e qytetar\u00ebve mund t\u2019i kthehet mbrapsht nism\u00ebtarit, meq\u00eb p\u00ebrfundimisht do t\u00eb sh\u00ebrbej\u00eb p\u00ebr t\u00eb minuar vet\u00eb autoritetin e sovranit. N\u00eb nj\u00eb fragment q\u00eb \u00ebsht\u00eb qartazi i v\u00ebrtet\u00eb po aq sa \u00ebsht\u00eb jasht\u00ebzakonisht i guximsh\u00ebm p\u00ebr koh\u00ebn e tij, Spinoza shkruan<\/p>\n

nj\u00eb qeveri q\u00eb provon t\u00eb kontrolloj\u00eb mendjet e njer\u00ebzve konsiderohet si tiranike, dhe nj\u00eb sovran mendohet se b\u00ebn padrejt\u00ebsi ndaj n\u00ebnshtetasve t\u00eb tij dhe i shkel t\u00eb drejtat e tyre kur e urdh\u00ebron secilin nj\u00ebri se \u00e7far\u00eb t\u00eb pranoj\u00eb si t\u00eb v\u00ebrtet\u00eb e \u00e7far\u00eb ta refuzoj\u00eb si t\u00eb rrem\u00eb, dhe se si t\u00eb jen\u00eb besimet e tij q\u00eb do ta frym\u00ebzojn\u00eb me devocion ndaj Zotit. T\u00eb gjitha k\u00ebto jan\u00eb \u00e7\u00ebshtje q\u00eb i p\u00ebrkasin t\u00eb drejt\u00ebs individuale, prej t\u00eb cil\u00ebs askush nuk mund t\u00eb heq\u00eb dor\u00eb edhe po q\u00eb se ashtu d\u00ebshiron.<\/p>\n

Nj\u00eb sovran v\u00ebrtet\u00eb mund t\u00eb p\u00ebrpiqet t\u00eb kufizoj\u00eb at\u00eb \u00e7far\u00eb mendojn\u00eb njer\u00ebzit, por rezultati i nj\u00eb politike t\u00eb till\u00eb t\u00eb kot\u00eb dhe t\u00eb dalldisur do t\u00eb ishte t\u00eb krijoj\u00eb vet\u00ebm zem\u00ebrim dhe kund\u00ebrshti ndaj qeverisjes t\u00eb tij. Prap\u00ebseprap\u00eb, tolerimi i besimeve \u00ebsht\u00eb nj\u00eb gj\u00eb. Rasti m\u00eb i v\u00ebshtir\u00eb ka t\u00eb b\u00ebj\u00eb me lirit\u00eb e qytetar\u00ebve p\u00ebr t\u00eb\u00a0shprehur\u00a0<\/em>k\u00ebto besime, qoft\u00eb n\u00eb t\u00eb folur apo n\u00eb t\u00eb shkruar. K\u00ebtu Spinoza shkon m\u00eb larg se \u00e7dokush tjet\u00ebr n\u00eb shekullin e 17-t\u00eb:<\/p>\n

D\u00ebshtimi i plot\u00eb do ta pasoj\u00eb \u00e7do p\u00ebrpjekje n\u00eb nj\u00eb bashk\u00ebsi q\u00eb t\u00eb detyroj\u00eb njer\u00ebzit t\u00eb flasin vet\u00ebm ashtu si\u00e7 urdh\u00ebrohen prej sovranit p\u00ebrkund\u00ebr opinioneve t\u00eb tyre t\u00eb ndryshme dhe t\u00eb kund\u00ebrta\u2026 Qeveria m\u00eb tiranike do t\u00eb jet\u00eb ajo n\u00eb t\u00eb cil\u00ebn individit i mohohet e drejta p\u00ebr t\u2019iu shprehur dhe komunikuar t\u00eb tjer\u00ebve \u00e7far\u00eb mendon, dhe nj\u00eb qeveri e moderuar \u00ebsht\u00eb ajo n\u00eb t\u00eb cil\u00ebn kjo liri i jepet secilit njeri.<\/p>\n

Argumenti i Spinozas p\u00ebr lirin\u00eb e shprehjes \u00ebsht\u00eb i bazuar si n\u00eb t\u00eb drejt\u00ebn (ose fuqin\u00eb) e qytetar\u00ebve p\u00ebr t\u00eb folur si\u00e7 duan, po ashtu edhe n\u00eb faktin se (sikur n\u00eb rastin e besimit) do t\u00eb ishte kund\u00ebr-produktive p\u00ebr nj\u00eb sovran t\u00eb provoj\u00eb q\u00eb ta kufizoj\u00eb k\u00ebt\u00eb liri. Pa marr\u00eb parasysh se \u00e7far\u00eb ligjesh mbivendosen kund\u00ebr fjal\u00ebs dhe formave t\u00eb tjera t\u00eb t\u00eb shprehurit, qytetar\u00ebt gjithmon\u00eb do t\u00eb vazhdojn\u00eb t\u00eb thon\u00eb at\u00eb q\u00eb besojn\u00eb, vet\u00ebm se tash do ta b\u00ebjn\u00eb fshehtazi. \u00c7do p\u00ebrpjekje p\u00ebr t\u00eb shtypur lirin\u00eb e shprehjes, edhe nj\u00ebher\u00eb, do t\u00eb dob\u00ebsoj\u00eb lidhjet e lojalitetit t\u00eb cilat i bashkojn\u00eb subjektet karshi sovranit. Sipas Spinozas, ligjet jotolerante \u00e7ojn\u00eb p\u00ebrfundimisht te zem\u00ebrimi, hakmarrja dhe kryengritja.<\/p>\n

Nuk duhet t\u00eb ket\u00eb kriminalizim t\u00eb idev\u00eb n\u00eb nj\u00eb shtet t\u00eb mir\u00ebrregulluar. Liria e t\u00eb filozofuarit duhet t\u00eb mb\u00ebshtetet p\u00ebr hir t\u00eb nj\u00eb bashk\u00ebsie t\u00eb sh\u00ebndetshme, t\u00eb sigurt dhe paq\u00ebsore, dhe p\u00ebr hir t\u00eb progresit material dhe intelektual. Spinoza e kupton se do t\u00eb ket\u00eb edhe pasoja t\u00eb pak\u00ebndshme t\u00eb shkaktuara nga respekti i gj\u00ebr\u00eb p\u00ebr lirit\u00eb civile. Do t\u00eb ket\u00eb konflikte publike, fraksionalizma, p\u00ebrderisa qytetar\u00ebt shprehin qendrimet e tyre t\u00eb kund\u00ebrta p\u00ebr \u00e7\u00ebshtje politike, sociale, morale dhe fetare. Sido q\u00eb t\u00eb jet\u00eb, kjo \u00ebsht\u00eb ajo q\u00eb vjen me shoq\u00ebrin\u00eb e sh\u00ebndetshme, tolerante dhe demokratike.<\/p>\n

\u2018Shteti nuk mund t\u00eb ndjek\u00eb rrug\u00eb m\u00eb t\u00eb drejt\u00eb se sa t\u2019i marr\u00eb parasysh devocionin dhe fen\u00eb si p\u00ebrb\u00ebr\u00ebs vet\u00ebm t\u00eb bamir\u00ebsis\u00eb dhe marr\u00ebdh\u00ebnieve t\u00eb drejta, dhe q\u00eb e drejta e sovranit, si n\u00eb sfer\u00ebn fetare ashtu edhe n\u00eb at\u00eb shekullare, duhet t\u00eb kufizohet te veprimet e njer\u00ebzve, n\u00eb m\u00ebnyr\u00eb q\u00eb secili t\u00eb ket\u00eb mund\u00ebsi t\u00eb mendoj\u00eb at\u00eb q\u00eb do dhe t\u00eb thot\u00eb at\u00eb q\u00eb mendon\u2019. Kjo fjali, nj\u00eb deklarat\u00eb e mrekullueshme e parimit modern t\u00eb toleranc\u00ebs, mbase \u00ebsht\u00eb edhe m\u00ebsimi i v\u00ebrtet\u00eb i\u00a0Traktatit<\/em>, dhe duhet t\u00eb jet\u00eb ajo p\u00ebr t\u00eb cil\u00ebn Spinoza do t\u00eb mbahet mend m\u00eb s\u00eb miri.<\/p>\n

Kur n\u00eb vitin 2012, nj\u00eb an\u00ebtar i kongregat\u00ebs \u00e7ifuto-portugeze t\u00eb Amsterdamit nguli k\u00ebmb\u00eb q\u00eb m\u00eb n\u00eb fund kishte ardhur koha p\u00ebr t\u00eb marr\u00eb parasysh revokimin e\u00a0heremit<\/em>\u00a0mbi Spinozan, ma\u2019amadi, ose an\u00ebtar\u00ebt joklerik\u00eb t\u00eb komunitetit, k\u00ebrkuan k\u00ebshillim t\u00eb jasht\u00ebm p\u00ebr nj\u00eb vendim aq t\u00eb r\u00ebnd\u00ebsish\u00ebm. Ata thirr\u00ebn nj\u00eb komitet \u2013 mua, s\u00eb bashku me tre shkollar\u00eb t\u00eb tjer\u00eb \u2013 p\u00ebr t\u2019iu p\u00ebrgjigjur pyetjeve t\u00eb ndryshme p\u00ebr rrethanat filozofike, historike, politike dhe fetare t\u00eb dekretit ndaj Spinozas. Edhe pse ata nuk k\u00ebrkuan prej nesh t\u00eb rekomandojm\u00eb ndonj\u00eb rrug\u00ebdalje t\u00eb caktuar, megjithat\u00eb ata na k\u00ebrkuan opinionet tona n\u00eb lidhje me p\u00ebrpar\u00ebsit\u00eb dhe disavantazhet e mundshme n\u00eb rast t\u00eb zhb\u00ebrjes s\u00eb dekretit.<\/p>\n

Ne i dor\u00ebzuam raportet tona, dhe m\u00eb shum\u00eb se nj\u00eb vit kaloi pa asnj\u00eb lajm. M\u00eb n\u00eb fund, n\u00eb ver\u00eb t\u00eb 2013, ne pranuam nj\u00eb let\u00ebr q\u00eb na njoftonte se rabini i kongregat\u00ebs kishte vendosur q\u00eb\u00a0heremi<\/em>\u00a0t\u00eb\u00a0mos<\/em>\u00a0revokohej. Sipas tij, Spinoza qe v\u00ebrtet nj\u00eb heretik. Ai shtonte se p\u00ebrderisa ne q\u00eb t\u00eb gjith\u00eb mund t\u00eb \u00e7mojm\u00eb lirin\u00eb e shprehjes n\u00eb sfer\u00ebn civile, nuk ka ndonj\u00eb arsye p\u00ebr t\u00eb pritur nj\u00eb liri t\u00eb till\u00eb brenda bot\u00ebs s\u00eb Judaizmit ortodoks. P\u00ebr m\u00eb tep\u00ebr, pyeste ai retorikisht, a jan\u00eb lider\u00ebt e komunitetit sot, m\u00eb t\u00eb men\u00e7ur a m\u00eb mir\u00eb t\u00eb informuar lidhur me rastin e Spinozas se sa rabin\u00ebt q\u00eb e kishin nd\u00ebshkuar at\u00eb pik\u00eb s\u00eb pari?<\/p>\n

Pa dyshim, e gjith\u00eb kjo afer\u00eb, Spinoz\u00ebs do t\u2019i ishte dukur zbavit\u00ebse. Po t\u00eb pyetej n\u00ebse do t\u00eb donte t\u00eb ripranohej n\u00eb \u2018popullin e Izraelit\u2019, ai sipas t\u00eb gjitha gjasave do t\u00eb p\u00ebrgjigjej: \u2018B\u00ebni \u00e7\u2019t\u00eb doni. Nuk ma ndien fort.\u2019<\/p>\n

___________<\/p>\n

P\u00ebrkthyer nga: Bardhi Bakija<\/em><\/p>\n

*Steven Nadler<\/strong>\u00a0\u00ebsht\u00eb profesor i filozofis\u00eb n\u00eb Universitetin e Uiskonsin n\u00eb Medison. Mes librave t\u00eb tij jan\u00eb Spinoza: Nj\u00eb Jet\u00eb (Spinoza: A Life) (1999) dhe Lib\u00ebr i Fark\u00ebtuar n\u00eb Ferr: Traktati Skandaloz i Spinozas dhe Lindja e Epok\u00ebs Shekullare (A Book Forged in Hell: Spinoza\u2019s Scandalous Treatise and the Birth of the Secular Age) (2011)<\/p>\n

Artikulli original i botuar n\u00eb Aeon, m\u00eb 28 prill 2016<\/em><\/p>\n<\/div>\n

\n
\n

\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

N\u00eb nj\u00eb koh\u00eb t\u00eb fanatizmit fetar, mbrojtja q\u00eb Spinoza i b\u00ebn liris\u00eb intelektuale \u00ebsht\u00eb m\u00eb n\u00eb koh\u00eb se asnj\u00ebher\u00eb. Steven Nadler* N\u00eb korrik t\u00eb vitit 1656, 23 vje\u00e7ari Bento de Spinoza u d\u00ebbua prej kongregat\u00ebs s\u00eb \u00e7ifut\u00ebve portugez\u00eb t\u00eb Amsterdamit. Ky qe nd\u00ebshkimi m\u00eb i ashp\u00ebr i\u00a0herem\u00a0(mallkimit) i nxjerr\u00eb ndonj\u00ebher\u00eb nga ky komunitet. Dokumenti q\u00eb […]<\/p>","protected":false},"author":574,"featured_media":11706,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[2213],"ppma_author":[2212],"class_list":["post-3330","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-opinion","tag-spinoza"],"authors":[{"term_id":2212,"user_id":574,"is_guest":0,"slug":"steven-nadler","display_name":"Steven Nadler","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2025\/01\/StevenNadler-292x300-1.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2025\/01\/StevenNadler-292x300-1.jpg"},"user_url":"","last_name":"Nadler","first_name":"Steven","description":"Steven Mitchell Nadler is an American\/Canadian academic and philosopher specializing in 17th-century philosophy. He is Vilas Research Professor and the William H. Hay II Professor of Philosophy, and was Max and Frieda Weinstein-Bascom Professor of Jewish Studies at the University of Wisconsin\u2013Madison\r\n"}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3330","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\/574"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=3330"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3330\/revisions"}],"predecessor-version":[{"id":11710,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3330\/revisions\/11710"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/11706"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=3330"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=3330"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=3330"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=3330"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}