{"id":3983,"date":"2017-01-23T15:18:02","date_gmt":"2017-01-23T13:18:02","guid":{"rendered":"https:\/\/sbunker.org\/?p=3983"},"modified":"2025-01-10T15:21:32","modified_gmt":"2025-01-10T13:21:32","slug":"paradoksi-i-komunikimit-dhe-cfare-na-pengon-ta-degjojme-njeri-tjetrin","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/kritike\/paradoksi-i-komunikimit-dhe-cfare-na-pengon-ta-degjojme-njeri-tjetrin\/","title":{"rendered":"Paradoksi i komunikimit dhe \u00e7far\u00eb na pengon ta d\u00ebgjojm\u00eb nj\u00ebri-tjetrin"},"content":{"rendered":"
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Po desh\u00ebm t\u00eb jetojm\u00eb n\u00eb harmoni me vetveten dhe me natyr\u00ebn, ne duhet q\u00eb t\u00eb jemi n\u00eb gjendje t\u00eb komunikojm\u00eb lirsh\u00ebm n\u00eb nj\u00eb l\u00ebvizje kreative n\u00eb t\u00eb cil\u00ebn askush nuk kapet pas ideve t\u00eb veta n\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrhershme, apo t’i mbrojm\u00eb ato ide.?<\/p>\n<\/div>\n

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\u201cFjal\u00ebt, \u2013 shkruante Ursula K. Le Guin n\u00eb meditimin e saj t\u00eb q\u00ebndruesh\u00ebm mbi magjin\u00eb e komunikimit t\u00eb v\u00ebrtet\u00eb njer\u00ebzor, \u2013 shnd\u00ebrrojn\u00eb si fol\u00ebsin edhe d\u00ebgjuesin; ato ushqejn\u00eb energji n\u00eb t\u00eb dyja an\u00ebt dhe e plot\u00ebsojn\u00eb at\u00eb. Ato ushqejn\u00eb mir\u00ebkuptim apo emocion n\u00eb t\u00eb dyja an\u00ebt dhe e plot\u00ebsojn\u00eb at\u00eb.\u201d Por \u00e7far\u00eb ndodh n\u00eb nj\u00eb ekosistem kulturor ku d\u00ebgjuesi \u00ebsht\u00eb n\u00eb zhdukje dhe fol\u00ebsi \u00ebsht\u00eb b\u00ebr\u00eb i shfrenuar? Ku ikin shnd\u00ebrrimi dhe mir\u00ebkuptimi?<\/p>\n

\u00c7far\u00eb e b\u00ebnte, p\u00ebr shembull, dialogun e shk\u00eblqyesh\u00ebm t\u00eb vitit 1970 mbi rac\u00ebn dhe identitetin mes James Baldwin-it dhe Margaret Mead-it, aq t\u00eb fuqish\u00ebm dhe q\u00ebndrueshm\u00ebrisht t\u00eb mpreht\u00eb, ishte pik\u00ebrisht fakti se qe nj\u00eb dialog \u2013 e jo nj\u00eb ping pong opionionesh dhe bashk\u00ebreagimesh q\u00eb sot merret p\u00ebr dialog, por nj\u00eb p\u00ebrkushtim ndaj soditjes s\u00eb nd\u00ebrsjell\u00eb t\u00eb pik\u00ebv\u00ebshtrimeve dhe p\u00ebrgjigjeve t\u00eb peshuara. Ai p\u00ebrkushtim \u00ebsht\u00eb arsyeja q\u00eb ata ishin n\u00eb gjendje t\u00eb adresojn\u00eb pyetjet, me t\u00eb cilat ne vazhdojm\u00eb t\u00eb p\u00ebrballemi, me m\u00eb shum\u00eb thell\u00ebsi dhe nuanc\u00eb sesa \u00e7\u2019jemi t\u00eb zot\u00eb ta b\u00ebjm\u00eb sot. E mungesa e k\u00ebtij p\u00ebrkushtimi n\u00eb kultur\u00ebn ton\u00eb t\u00eb sotme \u00ebsht\u00eb arsyeja q\u00eb ne vazhdojm\u00eb t\u00eb gjejm\u00eb veten t\u00eb d\u00ebrrmuar nga konfrontimi dhe t\u00eb paralizuar nga p\u00ebr\u00e7arja e narrativave t\u00eb \u00a0tipit \u201cne kund\u00ebr atyre.\u201d \u201cT\u00eb marr\u00ebsh mundimin q\u00eb t\u00eb merresh me kultur\u00ebn problematike, dhe me njer\u00ebzit problematik\u00eb brenda asaj kulture, \u00ebsht\u00eb nj\u00eb vep\u00ebr dashurie,\u201d \u2013 shkruante poetja Elizabeth Alexander kur meditonte p\u00ebr pushtetin dhe mundshm\u00ebrin\u00eb. Krista Tipplet e quan nj\u00eb angazhim t\u00eb till\u00eb: d\u00ebgjim zem\u00ebrgjer\u00eb. E megjithat\u00eb shum\u00eb nga komunikimi yn\u00eb sot p\u00ebrkufizohet nga nj\u00eb jogatishm\u00ebri zem\u00ebrngusht\u00eb p\u00ebr t\u00eb d\u00ebgjuar, e p\u00ebrcjell me zorin p\u00ebr t\u00eb folur.<\/p>\n

Ila\u00e7i p\u00ebrher\u00eb i mpreht\u00eb dhe m\u00eb i dobish\u00ebm q\u00eb kam hasur ndonj\u00ebher\u00eb p\u00ebr k\u00ebt\u00eb komunikim t\u00eb shtremb\u00ebruar, vjen nga fizikani legjendar David Bohm (1917-1992) te\u00a0Mbi Dialogun [On Dialogue]\u00a0<\/em>\u2013 nj\u00eb p\u00ebrmbledhje e shkurt\u00ebr por e fuqishme e eseve dhe ligj\u00ebratave t\u00eb Bohm-it t\u00eb viteve 1970-1980, q\u00eb eksploron alkimin\u00eb e komunikimit njer\u00ebzor, se \u00e7far\u00eb na pengon q\u00eb t\u00eb d\u00ebgjojm\u00eb nj\u00ebri-tjetrin, dhe sesi mund t\u2019i tejkalojm\u00eb k\u00ebto ato pengesa t\u00eb mir\u00ebkuptimit t\u00eb nd\u00ebrsjell\u00eb.<\/p>\n

Dekada para rrjetit social si\u00e7 e njohim tash dhe shum\u00eb m\u00eb p\u00ebrpara se Rebecca Soln-it t\u00eb ankohej p\u00ebr at\u00eb sesi jokomunikimi yn\u00eb modern po e ndryshon p\u00ebrvoj\u00ebn ton\u00eb t\u00eb vetmis\u00eb dhe bashk\u00ebsis\u00eb, Bohm-i paralajm\u00ebronte:<\/p>\n

N\u00eb drit\u00ebn e k\u00ebtij sistemi bot\u00ebror t\u00eb lidhjeve, se\u00e7 ka, q\u00eb n\u00eb k\u00ebt\u00eb moment, nj\u00eb ndjenj\u00eb t\u00eb p\u00ebrgjithshme se komunikimi po prishet kudo, n\u00eb nj\u00eb shkall\u00eb t\u00eb papar\u00eb\u2026 Ajo q\u00eb shfaqet [n\u00eb media] n\u00eb rastin m\u00eb t\u00eb mir\u00eb, \u00ebsht\u00eb p\u00ebrgjith\u00ebsisht, nj\u00eb p\u00ebrmbledhje e fragmenteve t\u00eb par\u00ebnd\u00ebsishme dhe gati t\u00eb palidhura, e n\u00eb rastin me t\u00eb keq, ajo mund t\u00eb jet\u00eb shpesh nj\u00eb burim v\u00ebrtet i d\u00ebmsh\u00ebm i ngat\u00ebrres\u00ebs dhe keqinformimit.<\/em><\/p>\n

Ai e em\u00ebrton k\u00ebt\u00eb si \u201cproblem t\u00eb komunikimit\u201d dhe shkruan:<\/p>\n

Grupe t\u00eb ndryshme\u2026 n\u00eb fakt, nuk jan\u00eb n\u00eb gjendje ta d\u00ebgjojn\u00eb nj\u00ebri-tjetrin. Si pasoj\u00eb, vet\u00eb p\u00ebrpjekja p\u00ebr t\u00eb p\u00ebrmir\u00ebsuar komunikimin shpesh sjell edhe m\u00eb shum\u00eb ngat\u00ebrres\u00eb, dhe ndjenja pasuese e frustrimit i shtyn njer\u00ebzit edhe m\u00eb tep\u00ebr drejt agresionit dhe dhun\u00ebs, n\u00eb vend se drejt mir\u00ebkuptimit dhe besimit t\u00eb nd\u00ebrsjell\u00eb.<\/em><\/p>\n

Duke sugjeruar q\u00eb v\u00ebshtir\u00ebsia mund t\u00eb rrjedh\u00eb nga \u201cm\u00ebnyra jon\u00eb e vrazhd\u00eb dhe e pandjeshme e t\u00eb menduarit rreth komunikimit dhe e t\u00eb folurit p\u00ebr t\u00eb,\u201d Bohm-i k\u00ebrkon q\u00eb ta kthej\u00eb fines\u00ebn e nevojshme duke rikthyer dometh\u00ebnien e v\u00ebrtet\u00eb t\u00eb komunikimit dhe zot\u00ebrimin e tij suprem, dialogun:<\/p>\n

\u201cKomunikimi\u201d\u2026 rrjedh nga latinishtja \u201ccommun\u201d dhe nga prapashtesa \u201cie\u201d q\u00eb \u00ebsht\u00eb e ngjashme me \u201cfie\u201d, dhe q\u00eb do t\u00eb thot\u00eb \u201ct\u00eb prodhosh apo t\u00eb b\u00ebsh.\u201d Pra nj\u00eb kuptim i \u201ct\u00eb komunikosh\u201d \u00ebsht\u00eb \u201ct\u00eb b\u00ebsh di\u00e7ka t\u00eb p\u00ebrbashk\u00ebt,\u201d, d.m.th., t\u00eb p\u00ebr\u00e7osh informacion ose dije nga nj\u00eb person te tjetri n\u00eb m\u00ebnyr\u00ebn m\u00eb t\u00eb sakt\u00eb t\u00eb mundshme.<\/em><\/p>\n

[\u2026]<\/em><\/p>\n

Megjithat\u00eb, ky kuptim nuk p\u00ebrfshin t\u00eb gjith\u00eb dometh\u00ebnien e komunikimit. Merrni dialogun, p\u00ebr shembull. N\u00eb nj\u00eb dialog t\u00eb till\u00eb, kur nj\u00eb person thot\u00eb di\u00e7ka, personi tjet\u00ebr nuk p\u00ebrgjigjet tamam me t\u00eb nj\u00ebjtin kuptim si ai q\u00eb \u00ebsht\u00eb par\u00eb nga personi i par\u00eb. N\u00eb fakt, kuptimet jan\u00eb vet\u00ebm t\u00eb ngjashme dhe jo identike. Prandaj, kur personi i dyt\u00eb p\u00ebrgjigjet, personi i par\u00eb e sheh mes asaj q\u00eb ai kishte dashur t\u00eb thot\u00eb dhe asaj q\u00eb personi tjet\u00ebr ka kuptuar. Duke e marr\u00eb parasysh k\u00ebt\u00eb dallim, ai do t\u00eb mund t\u00eb jet\u00eb n\u00eb gjendje q\u00eb pastaj t\u00eb shoh\u00eb di\u00e7ka t\u00eb re, q\u00eb \u00ebsht\u00eb relevante si p\u00ebr pik\u00ebpamjet e tij ashtu edhe p\u00ebr ato t\u00eb personit tjet\u00ebr. K\u00ebshtu mund t\u00eb shkoj\u00eb n\u00eb t\u00eb dyja an\u00ebt, me shfaqjen e vazhdueshme t\u00eb nj\u00eb p\u00ebrmbajtjeje t\u00eb re, q\u00eb \u00ebsht\u00eb e p\u00ebrbashk\u00ebt p\u00ebr t\u00eb dy pjes\u00ebmarr\u00ebsit. Prandaj, n\u00eb dialog, asnj\u00ebri person nuk p\u00ebrpiqet q\u00eb t\u2019i b\u00ebj\u00eb t\u00eb p\u00ebrbashk\u00ebta ato ide dhe nj\u00ebsi t\u00eb informacionit q\u00eb tashm\u00eb jan\u00eb t\u00eb njohura p\u00ebr ta. N\u00eb fakt, mund t\u00eb thuhet se t\u00eb dy njer\u00ebzit jan\u00eb duke b\u00ebr\u00eb di\u00e7ka t\u00eb p\u00ebrbashk\u00ebt, d.m.th., duke krijuar di\u00e7ka s\u00eb bashku.<\/em><\/p>\n

Por sigurisht se nj\u00eb komunikim i till\u00eb, mund t\u00eb \u00e7oj\u00eb n\u00eb krijimin e nj\u00eb di\u00e7kaje t\u00eb re vet\u00ebm n\u00ebse njer\u00ebzit jan\u00eb n\u00eb gjendje q\u00eb t\u00eb d\u00ebgjojn\u00eb lirsh\u00ebm nj\u00ebri-tjetrin, pa paragjykime, dhe pa u p\u00ebrpjekur q\u00eb t\u00eb ndikojn\u00eb mbi nj\u00ebri-tjetrin. Secili duhet t\u00eb jet\u00eb i interesuar kryesisht p\u00ebr t\u00eb v\u00ebrtet\u00ebn dhe koherenc\u00ebn, n\u00eb m\u00ebnyr\u00eb t\u00eb till\u00eb q\u00eb ai t\u00eb jet\u00eb i gatsh\u00ebm t\u00eb heq\u00eb dor\u00eb prej ideve dhe q\u00ebllimeve t\u00eb tij t\u00eb vjetra, dhe t\u00eb jet\u00eb i gatsh\u00ebm, at\u00ebher\u00eb kur k\u00ebrkohet, q\u00eb t\u00eb shkoj\u00eb n\u00eb nj\u00eb drejtim tjet\u00ebr.<\/em><\/p>\n

Komunikimi i till\u00eb q\u00eb \u00ebsht\u00eb n\u00eb sh\u00ebrbim t\u00eb krijimit t\u00eb di\u00e7kaje t\u00eb re, pohon Bohm-i, ndodh jo vet\u00ebm mes njer\u00ebzve por edhe brenda p\u00ebr brenda njer\u00ebzve. Ai e ilustron k\u00ebt\u00eb me nj\u00eb shembull q\u00eb sjell nd\u00ebrmend reflektimin e bukur t\u00eb Alan Lightman-it mbi simpatit\u00eb kreative t\u00eb artit dhe shkenc\u00ebs, dhe shkruan:<\/p>\n

Merrni, p\u00ebr shembull, vepr\u00ebn e nj\u00eb artisti. A mund t\u00eb thuhet si\u00e7 duhet se artisti po shprehet, d.m.th., \u00a0se fjal\u00ebp\u00ebrfjalsh\u00ebm \u201cpo qet p\u00ebrjasht\u00eb\u201d di\u00e7ka q\u00eb \u00ebsht\u00eb formuar tashm\u00eb brenda tij? Nj\u00eb p\u00ebrshkrim i till\u00eb, n\u00eb fakt, nuk \u00ebsht\u00eb gjithnj\u00eb i sakt\u00eb dhe adekuat. P\u00ebr m\u00eb tep\u00ebr, \u00e7far\u00eb ngjan zakonisht \u00ebsht\u00eb q\u00eb gj\u00ebja e par\u00eb q\u00eb b\u00ebn artisti \u00ebsht\u00eb vet\u00ebm e ngjashme n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb caktuar me at\u00eb \u00e7far\u00eb ai mund t\u00eb ket\u00eb n\u00eb mendje. Si n\u00eb nj\u00eb bashk\u00ebbisedim mes dy njer\u00ebzve, ai sheh ngjashm\u00ebrin\u00eb dhe dallimin, dhe nga ky perceptim shfaqet di\u00e7ka tjet\u00ebr n\u00eb vepr\u00ebn e tij t\u00eb radh\u00ebs. Prandaj, di\u00e7ka e re krijohet vazhdimisht, q\u00eb \u00ebsht\u00eb e p\u00ebrbashk\u00ebt p\u00ebr artistin dhe p\u00ebr materialin me t\u00eb cilin ai punon.<\/em><\/p>\n

Shkenc\u00ebtari angazhohet n\u00eb nj\u00eb \u201cdialog\u201d t\u00eb ngjash\u00ebm me natyr\u00ebn (si edhe me njer\u00ebzit e tjer\u00eb). Prandaj, kur nj\u00eb shkenc\u00ebtar ka nj\u00eb ide, kjo testohet p\u00ebrmes vrojtimit. Kur kuptohet (si\u00e7 ngjan zakonisht) se ajo \u00e7far\u00eb \u00ebsht\u00eb vrojtuar \u00ebsht\u00eb vet\u00ebm e ngjashme dhe jo identike me at\u00eb \u00e7far\u00eb kishte n\u00eb mendje, at\u00ebher\u00eb nga shqyrtimi i ngjashm\u00ebrive dhe i dallimeve ai fiton nj\u00eb ide t\u00eb re e cila testohet poashtu. E k\u00ebshtu me radh\u00eb, me shfaqjen e vazhdueshme t\u00eb di\u00e7kaje t\u00eb re q\u00eb \u00ebsht\u00eb e p\u00ebrbashk\u00ebt p\u00ebr mendimet e shkenc\u00ebtar\u00ebve dhe asaj \u00e7far\u00eb vrojtohet n\u00eb natyr\u00eb.<\/em><\/p>\n

N\u00eb nj\u00eb fragment q\u00eb v\u00ebrteton r\u00ebnd\u00ebsin\u00eb e luksit t\u00eb parehatsh\u00ebm e ndryshimit t\u00eb mendjes, Bohm-i shton:<\/p>\n

Po desh\u00ebm t\u00eb jetojm\u00eb n\u00eb harmoni me vetveten dhe me natyr\u00ebn, ne duhet q\u00eb t\u00eb jemi n\u00eb gjendje t\u00eb komunikojm\u00eb lirsh\u00ebm n\u00eb nj\u00eb l\u00ebvizje kreative, n\u00eb t\u00eb cil\u00ebn askush nuk kapet pas ideve t\u00eb veta n\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrhershme, apo t\u2019i mbroj\u00eb ato ide.\u201d<\/em><\/p>\n

Ai v\u00ebren se k\u00ebto ide jan\u00eb t\u00eb rr\u00ebnjosura n\u00eb supozimet q\u00eb kemi rreth aspekteve t\u00eb ndryshme t\u00eb jet\u00ebs \u2013 q\u00eb nga politika, te ekonomia e te feja \u2013 dhe ato supozime jan\u00eb ato q\u00eb ne i quajm\u00eb \u201copinionet\u201d tona. Kat\u00ebr shekuj pasi Galileo k\u00ebshillonte kund\u00ebr marr\u00ebzis\u00eb s\u00eb t\u00eb besuarit t\u00eb paragjykimeve tona, Bohm-i argumenton se kjo prirje p\u00ebr t\u2019u kapur pas opinioneve tona \u00ebsht\u00eb nj\u00eb lloj \u201cblloku\u201d vet\u00ebmbrojt\u00ebs q\u00eb ne e p\u00ebrdorim si arm\u00eb ndaj frik\u00ebs s\u00eb pasiguris\u00eb. Por me bllokimin e pasiguris\u00eb, ne e bllokojm\u00eb poashtu aft\u00ebsin\u00eb ton\u00eb p\u00ebr t\u00eb d\u00ebgjuar. Dialogu i frytsh\u00ebm, v\u00ebren ai, k\u00ebrkon q\u00eb fillimisht ne t\u00eb b\u00ebhemi t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr \u201cblloqet\u201d tona, e pastaj t\u00eb jemi t\u00eb gatsh\u00ebm p\u00ebr t\u2019i kap\u00ebrcyer ato. Shkruan ai:<\/p>\n

Kur mblidhemi p\u00ebr t\u00eb folur, apo p\u00ebr t\u00eb vepruar s\u00eb bashku, a mundet q\u00eb secili prej nesh t\u00eb jet\u00eb i vet\u00ebdijsh\u00ebm p\u00ebr ndjenjat delikate t\u00eb frik\u00ebs dhe k\u00ebnaq\u00ebsis\u00eb q\u00eb \u201cbllokojn\u00eb\u201d aft\u00ebsin\u00eb ton\u00eb p\u00ebr t\u00eb d\u00ebgjuar lirsh\u00ebm? Pa k\u00ebt\u00eb vet\u00ebdij\u00ebsim, urdh\u00ebresa p\u00ebr t\u00eb d\u00ebgjuar gjith\u00e7ka q\u00eb thuhet nuk do t\u00eb ket\u00eb shum\u00eb kuptim. Por n\u00ebse secili nga ne i jep v\u00ebmendje t\u00eb plot\u00eb asaj q\u00eb n\u00eb fakt \u201cpo e bllokon\u201d komunikimin, p\u00ebrderisa, n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, jemi duke ndjekur me v\u00ebmendje p\u00ebrmbajtjen e asaj \u00e7far\u00eb po komunikohet, at\u00ebher\u00eb ne do t\u00eb mund t\u00eb jemi n\u00eb gjendje q\u00eb t\u00eb krijojm\u00eb di\u00e7ka t\u00eb re mes nesh, di\u00e7ka t\u00eb nj\u00eb r\u00ebnd\u00ebsie shum\u00eb t\u00eb madhe, p\u00ebr t\u2019i dh\u00ebn\u00eb fund problemeve t\u00eb pazgjidhshme t\u00eb s\u00eb sotmes t\u00eb individit dhe shoq\u00ebris\u00eb.<\/em><\/p>\n

N\u00eb nj\u00eb pasazh shum\u00eb t\u00eb koh\u00ebs, Bohm-i reflekton mbi dallimin thelb\u00ebsor mes dialogut dhe diskutimit:<\/p>\n

\u201cDialogu\u201d rrjedh nga greqishtja \u201cdialogos\u201d. Logos do t\u00eb thot\u00eb \u201cfjala\u201d, apo n\u00eb rastin ton\u00eb do t\u00eb mendonim p\u00ebr \u201ckuptimin e fjal\u00ebs.\u201d Dia do t\u00eb thot\u00eb \u201cp\u00ebrmes\u201d \u2013 nuk do t\u00eb thot\u00eb \u201cdy.\u201d Nj\u00eb dialog mund t\u00eb ndodh\u00eb mes \u00e7far\u00ebdo numri njer\u00ebzish, jo vet\u00ebm mes dy prej tyre. Madje nj\u00eb person mund t\u00eb ket\u00eb nj\u00eb sens t\u00eb dialogut me vetveten, po qe se fryma e dialogut \u00ebsht\u00eb e pranishme. Piktura ose imazhi q\u00eb sugjeron ky derivim \u00ebsht\u00eb e nj\u00eb \u201clumi kuptimesh\u201d q\u00eb rrjedhin nd\u00ebr dhe p\u00ebrmes nesh dhe mes nesh. Kjo mund t\u00eb b\u00ebj\u00eb t\u00eb mundur nj\u00eb rrjedh\u00eb t\u00eb kuptimeve brenda t\u00ebr\u00eb grupit, prej t\u00eb cilave mund t\u00eb shfaqen mir\u00ebkuptime t\u00eb reja. Kjo \u00ebsht\u00eb di\u00e7ka e re, e cila mund t\u00eb mos ket\u00eb qen\u00eb fare pika fillestare. \u00cbsht\u00eb di\u00e7ka kreative. Dhe kjo dometh\u00ebnie e p\u00ebrbashk\u00ebt \u00ebsht\u00eb \u201cngjit\u00ebsi\u201d ose \u201c\u00e7imentoja\u201d q\u00eb i mban njer\u00ebzit dhe shoq\u00ebrit\u00eb t\u00eb bashkuara.<\/em><\/p>\n

Krahasoni k\u00ebt\u00eb me fjal\u00ebn \u201cdiskutim,\u201d [discussion] q\u00eb ka t\u00eb nj\u00ebjt\u00ebn rr\u00ebnj\u00eb si \u201cperkusion\u201d [percussion] dhe \u201ctronditje\u201d [concussion]. Kjo n\u00eb t\u00eb v\u00ebrtet\u00eb do t\u00eb thot\u00eb t\u00eb ndash gj\u00ebrat. Theksi vendoset te ideja e analiz\u00ebs, ku mund t\u00eb ket\u00eb pik\u00ebpamje t\u00eb shumta, e ku secili e prezanton nj\u00eb t\u00eb ndryshme \u2013 t\u00eb analizosh dhe t\u00eb ndash. \u00cbsht\u00eb e qart\u00eb q\u00eb kjo ka vler\u00ebn e saj, por \u00ebsht\u00eb e kufizuar, dhe nuk do t\u00eb na \u00e7oj\u00eb shum\u00eb larg p\u00ebrtej pik\u00ebpamjeve t\u00eb ndryshme. Diskutimi \u00ebsht\u00eb gati si nj\u00eb loj\u00eb ping pongu, ku njer\u00ebzit godasin idet\u00eb e tyre posht\u00eb e lart dhe ku q\u00ebllimi i loj\u00ebs \u00ebsht\u00eb q\u00eb t\u00eb fitosh ose t\u00eb marr\u00ebsh pik\u00eb p\u00ebr vete\u2026<\/em><\/p>\n

N\u00eb dialog, n\u00eb an\u00ebn tjet\u00ebr, askush nuk p\u00ebrpiqet t\u00eb fitoj\u00eb. Gjithkush fiton, n\u00ebse dikush fiton. Se\u00e7 ka nj\u00eb tjet\u00ebr lloj fryme. N\u00eb nj\u00eb dialog, nuk ka p\u00ebrpjekje p\u00ebr t\u00eb fituar pik\u00eb, apo q\u00eb nj\u00eb pik\u00ebpamje e caktuar t\u00eb triumfoj\u00eb. N\u00eb fakt, kur zbulohet nj\u00eb gabim i kujtdo, t\u00eb gjith\u00eb fitojn\u00eb. \u00cbsht\u00eb nj\u00eb situat\u00eb q\u00eb quhet win-win, p\u00ebrderisa loja tjet\u00ebr \u00ebsht\u00eb fito-humb \u2013 n\u00ebse un\u00eb fitoj, ti humb. Por dialogu \u00ebsht\u00eb di\u00e7ka m\u00eb shum\u00eb si pjes\u00ebmarrje e p\u00ebrbashk\u00ebt, n\u00eb t\u00eb cil\u00ebn ne nuk po luajm\u00eb kund\u00ebr nj\u00ebri-tjetrit, por me nj\u00ebri-tjetrin. N\u00eb dialog, secili fiton.<\/em><\/p>\n

Dialogu i v\u00ebrtet\u00eb, argumenton Bohm-i, jo vet\u00ebm q\u00eb na b\u00ebn t\u00eb v\u00ebm\u00eb n\u00eb pyetje ato supozime mbi t\u00eb cilat nd\u00ebrtohen opinionet tona, por na fton q\u00eb vazhdimisht t\u00eb rishikojm\u00eb vetveten n\u00eb nivelin e vet procesit t\u00eb mendimit \u2013 procesit prej t\u00eb cilit prodhohen opinionet tona. Ky vet\u00ebrishikim ndodh si n\u00eb nivelin individual, ashtu edhe n\u00eb nivelin kolektiv. K\u00ebtu ai merr parasysh v\u00ebshtir\u00ebsin\u00eb e t\u00eb rimenduarit t\u00eb vet\u00eb mendimit:<\/p>\n

Nuk mund t\u00eb mbrosh di\u00e7ka pa e menduar mbrojtjen s\u00eb pari. Ka nga ato mendime t\u00eb cilat mund t\u00eb v\u00ebn\u00eb n\u00eb pyetje at\u00eb q\u00eb d\u00ebshiron t\u00eb mbrosh, dhe ato duhet t\u2019i shtysh anash. Ajo me gjas\u00eb mund t\u00eb p\u00ebrfshij\u00eb vet\u00ebmashtrimin \u2013 ti thjesht do t\u00eb largosh anash plot gj\u00ebra q\u00eb s\u2019ke d\u00ebshir\u00eb t\u2019i pranosh, duke th\u00ebn\u00eb se ato jan\u00eb gabim, duke e shtremb\u00ebruar \u00e7\u00ebshtjen, e k\u00ebshtu me radh\u00eb. Mendimi mbron supozimet e veta themelore kund\u00ebr d\u00ebshmis\u00eb se ato mund t\u00eb jen\u00eb gabim.<\/em><\/p>\n

Duke v\u00ebn\u00eb n\u00eb dukje q\u00eb ne angazhohemi n\u00eb dy lloje mendimesh, ato individuale dhe kolektive, Bohm-i thekson se shumica e supozimeve tona individuale jan\u00eb produkte t\u00eb kusht\u00ebzimeve tona kulturore dhe t\u00eb \u201cprapavij\u00ebs son\u00eb kolektive.\u201d Shkruan ai:<\/p>\n

Gjuha \u00ebsht\u00eb kolektive. Shumica e supozimeve tona themelore vijn\u00eb nga shoq\u00ebria, duke p\u00ebrfshir\u00eb t\u00eb gjitha supozimet tona lidhur me at\u00eb sesi funksionon shoq\u00ebria, se \u00e7far\u00eb lloj personi duhet t\u00eb jemi, dhe lidhur me marr\u00ebdh\u00ebniet, institucionet, e k\u00ebshtu me radh\u00eb. Prandaj ne duhet t\u2019i kushtojm\u00eb v\u00ebmendje mendimit, si individualisht ashtu edhe kolektivisht.<\/em><\/p>\n

Duke shkruar n\u00eb t\u00eb njejt\u00ebn periudh\u00eb n\u00eb t\u00eb cil\u00ebn biologu evolucionar Richard Dawkins shpiku termin \u201cmeme\u201d, Bohm-i shton:<\/p>\n

Supozimet ose opinionet jan\u00eb si programet kompjuterike n\u00eb mendjet e njer\u00ebzve. Ato programe marrin pushtetin p\u00ebrkund\u00ebr q\u00ebllimeve t\u00eb mira \u2013 ato prodhojn\u00eb q\u00ebllimet e veta.<\/em><\/p>\n

Ato q\u00ebllime operojn\u00eb mbi at\u00eb q\u00eb Bohm-i e quan \u201cnivel t\u00eb n\u00ebnkuptuar\u201d \u2013 jo n\u00eb nivelin e nd\u00ebrgjegj\u00ebsimit ton\u00eb t\u00eb vet\u00ebdijsh\u00ebm por diku n\u00eb nj\u00eb vend m\u00eb t\u00eb thell\u00eb, m\u00eb intuitiv, dhe gati automatik, p\u00ebr t\u00eb cilin ne nuk kemi shum\u00eb dijeni. Shpjegon ai:<\/p>\n

\u201cE n\u00ebnkuptuar\u201d do t\u00eb thot\u00eb ajo q\u00eb \u00ebsht\u00eb e path\u00ebn\u00eb, q\u00eb nuk mund t\u00eb p\u00ebrshkruhet \u2013 sikur zot\u00ebsia q\u00eb k\u00ebrkohet p\u00ebr t\u00eb ngar\u00eb bi\u00e7iklet\u00ebn. Ajo \u00ebsht\u00eb dija aktuale, dhe ajo mund t\u00eb jet\u00eb koherente ose jo. Un\u00eb po propozoj q\u00eb mendimi \u00ebsht\u00eb n\u00eb fakt nj\u00eb proces delikat, i pashprehur me fjal\u00eb. Procesi konkret i mendimit \u00ebsht\u00eb shum\u00eb i n\u00ebnkuptuesh\u00ebm. Kuptimi \u00ebsht\u00eb n\u00eb fakt i n\u00ebnkuptuesh\u00ebm. Ajo q\u00eb mund t\u00eb themi n\u00eb m\u00ebnyr\u00eb t\u00eb qart\u00eb, \u00ebsht\u00eb vet\u00ebm nj\u00eb pjes\u00eb e saj. Une mendoj q\u00eb ne e kuptojm\u00eb se b\u00ebjm\u00eb gati gjith\u00e7ka p\u00ebrmes k\u00ebtij lloji t\u00eb dijes s\u00eb n\u00ebnkuptueshme. Pra, n\u00ebse ne po komunikojm\u00eb n\u00eb nivel t\u00eb s\u00eb n\u00ebnkuptueshmes, at\u00ebher\u00eb ndoshta mendimi po ndryshon.<\/em><\/p>\n

Procesi i n\u00ebnkuptuesh\u00ebm \u00ebsht\u00eb i p\u00ebrbashk\u00ebt. \u00cbsht\u00eb i shp\u00ebrndar\u00eb. Shp\u00ebrndarja nuk \u00ebsht\u00eb vet\u00ebm komunikimi eksplicit dhe gjuha trupit e t\u00eb gjitha k\u00ebto, q\u00eb jan\u00eb pjes\u00eb t\u00eb saj, por aty ka poashtu nj\u00eb proces edhe m\u00eb t\u00eb thell\u00eb t\u00eb n\u00ebnkptueshm\u00ebris\u00eb, q\u00eb \u00ebsht\u00eb i p\u00ebrbashk\u00ebt. Un\u00eb mendoj q\u00eb e t\u00ebr\u00eb raca njer\u00ebzore e dinte k\u00ebt\u00eb p\u00ebr nj\u00eb milion vjet; e pastaj n\u00eb pes\u00eb mij\u00eb vjet civilizim ne e kemi humbur, sepse shoq\u00ebrit\u00eb tona u b\u00ebn\u00eb shum\u00eb t\u00eb m\u00ebdha p\u00ebr ta nd\u00ebrmarr\u00eb at\u00eb. Por tash duhet t\u00eb fillojm\u00eb s\u00ebrish, sepse \u00ebsht\u00eb b\u00ebr\u00eb urgjente q\u00eb ne t\u00eb komunikojm\u00eb. Ne duhet t\u00eb ndajm\u00eb mes nesh vet\u00ebdijet tona dhe t\u00eb jemi n\u00eb gjendje t\u00eb mendojm\u00eb s\u00eb bashku, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb b\u00ebjm\u00eb n\u00eb m\u00ebnyr\u00eb inteligjente \u00e7far\u00ebdo q\u00eb \u00ebsht\u00eb e nevojshme. Po filluam t\u00eb p\u00ebrballemi me at\u00eb \u00e7far\u00eb ndodh n\u00eb nj\u00eb grup dialogu, at\u00ebher\u00eb ne e kemi disi b\u00ebrtham\u00ebn e asaj \u00e7far\u00eb po i ndodh n\u00eb t\u00eb shoq\u00ebris\u00eb, si e t\u00ebr\u00eb.<\/em><\/p>\n

Por argumenti m\u00eb i r\u00ebnd\u00ebsish\u00ebm i Bohm-it \u2013 q\u00eb \u00ebsht\u00eb poashtu argumenti m\u00eb shqet\u00ebsues p\u00ebr zakonet e sotme t\u00eb komunikimit \u2013 \u00ebsht\u00eb q\u00eb dialogu i v\u00ebrtet\u00eb nuk duhet t\u00eb ket\u00eb p\u00ebr synim ndonj\u00eb zgjidhje t\u00eb m\u00ebnj\u00ebhershme dhe praktike, por q\u00ebllimin e nj\u00eb rendi m\u00eb t\u00eb lart\u00eb t\u00eb kuptimit. Nj\u00eb \u00e7erekshekulli para se fizikani Sean Carroll t\u00eb nd\u00ebrtonte argumentin e bukur p\u00ebr \u201cnatyralizmin poetik\u201d si burim suprem t\u00eb kuptimit n\u00eb nj\u00eb univers q\u00eb p\u00ebrndryshe nuk ka kuptim, Bohm-i shkruan:<\/p>\n

Nuk \u00ebsht\u00eb nj\u00eb imponim arbritrar q\u00eb t\u00eb thuhet se ne nuk kemi ndonj\u00eb q\u00ebllim t\u00eb fiksuar \u2013 apo q\u00ebllim absolut, sidoqoft\u00eb. Ne mund t\u00eb ngrem\u00eb q\u00ebllime relative p\u00ebr hetim, por ne nuk jemi t\u00eb lidhur me ndonj\u00eb q\u00ebllim t\u00eb posa\u00e7\u00ebm, dhe nuk po themi q\u00eb i t\u00ebr\u00eb grupi duhet t\u00eb t\u2019i p\u00ebrshtatet atij q\u00ebllimi n\u00eb nj\u00eb koh\u00eb t\u00eb pacaktuar. T\u00eb gjith\u00eb ne mund t\u00eb duam q\u00eb raca njer\u00ebzore t\u00eb mbijetoj\u00eb, por madje as ky nuk \u00ebsht\u00eb q\u00ebllimi yn\u00eb. Q\u00ebllimi yn\u00eb \u00ebsht\u00eb v\u00ebrtet q\u00eb t\u00eb komunikojm\u00eb t\u00eb v\u00ebrtet\u00ebn n\u00eb m\u00ebnyr\u00eb koherente, po desh\u00ebt q\u00eb k\u00ebt\u00eb ta quani q\u00ebllim.<\/em><\/p>\n

[\u2026]<\/em><\/p>\n

\u00cbsht\u00eb e domosdoshme q\u00eb t\u00eb ndajm\u00eb kuptimet mes nesh. Shoq\u00ebria \u00ebsht\u00eb nj\u00eb veg\u00ebz marr\u00ebdh\u00ebniesh nd\u00ebrmjet njer\u00ebzve dhe institucioneve, n\u00eb m\u00ebnyr\u00eb q\u00eb ne t\u00eb jetojm\u00eb s\u00eb bashku. Por kjo funksionon vet\u00ebm n\u00ebse ne kemi kultur\u00eb \u2013 q\u00eb l\u00eb t\u00eb kuptohet se ne ndajm\u00eb kuptimin mes nesh, d.m.th., dometh\u00ebnien, q\u00ebllimin, dhe vler\u00ebn. P\u00ebrndryshe shembet gjith\u00e7ka. Shoq\u00ebria jon\u00eb \u00ebsht\u00eb jokoherente, dhe nuk e b\u00ebn komunikimin shum\u00eb mir\u00eb; nuk e ka b\u00ebr\u00eb q\u00eb nj\u00eb koh\u00eb t\u00eb gjat\u00eb, n\u00ebse e ka b\u00ebr\u00eb ndonj\u00ebher\u00eb. Supozimet e ndryshme q\u00eb kan\u00eb njer\u00ebzit po ndikojn\u00eb heshtazi mbi t\u00ebr\u00eb dometh\u00ebnien e asaj \u00e7far\u00eb po b\u00ebjm\u00eb.<\/em><\/p>\n

Duke i b\u00ebr\u00eb jehon\u00eb bashk\u00ebbisedimit t\u00eb tij t\u00eb mrekulluesh\u00ebm me filozofin Jiddu Krishnamurti rreth inteligjenc\u00ebs dhe dashuris\u00eb, Bohm-i shton:<\/p>\n

Dashuria do t\u00eb largohet po nuk e komunikuam dhe ndam\u00eb kuptimin mes nesh\u2026 N\u00eb an\u00ebn tjet\u00ebr, po komunikuam v\u00ebrtet, at\u00ebher\u00eb do t\u00eb kemi miq\u00ebsi, pjes\u00ebmarrje, shoq\u00ebri, dhe dashuri, q\u00eb do t\u00eb rritet e rritet. Kjo do t\u00eb ishte rruga e duhur\u2026<\/em><\/p>\n

E mbase dialogu, at\u00ebher\u00eb kur kemi k\u00ebt\u00eb energji t\u00eb madhe t\u00eb koherenc\u00ebs, mund t\u00eb na sjell\u00eb p\u00ebrtej s\u00eb qenit nj\u00eb grup q\u00eb zgjidh probleme sociale. Me gjas\u00eb mund t\u00eb sjell\u00eb nj\u00eb ndryshim t\u00eb ri brenda individit dhe nj\u00eb ndryshim n\u00eb relacion me kozmiken. Nj\u00eb energji e till\u00eb \u00ebsht\u00eb quajtur \u201cbashk\u00ebsi.\u201d Ajo \u00ebsht\u00eb nj\u00eb lloj pjes\u00ebmarrjeje. T\u00eb krishter\u00ebt e par\u00eb kishin fjal\u00ebn greke \u201ckoinonia\u201d, rr\u00ebnja e s\u00eb cil\u00ebs do t\u00eb thot\u00eb \u201ct\u00eb marr\u00ebsh pjes\u00eb\u201d \u2013 ideja e marrjes nga e gjitha dhe e marrjes pjes\u00eb n\u00eb t\u00eb; jo vet\u00ebm n\u00eb t\u00eb gjith\u00eb grupin, por n\u00eb t\u00eb gjith\u00ebn.<\/em><\/p>\n

Mbi Dialogun mbetet nj\u00eb lexim ndri\u00e7ues dhe i koh\u00ebs.<\/p>\n

__________<\/p>\n

P\u00ebrktheu: Bardhi Bakija<\/p>\n

Artikulli origjinal<\/a><\/p>\n

 <\/p>\n<\/div>\n

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

Po desh\u00ebm t\u00eb jetojm\u00eb n\u00eb harmoni me vetveten dhe me natyr\u00ebn, ne duhet q\u00eb t\u00eb jemi n\u00eb gjendje t\u00eb komunikojm\u00eb lirsh\u00ebm n\u00eb nj\u00eb l\u00ebvizje kreative n\u00eb t\u00eb cil\u00ebn askush nuk kapet pas ideve t\u00eb veta n\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrhershme, apo t’i mbrojm\u00eb ato ide.? \u201cFjal\u00ebt, \u2013 shkruante Ursula K. Le Guin n\u00eb meditimin e saj […]<\/p>","protected":false},"author":289,"featured_media":11921,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[2229,2289,1322],"ppma_author":[301],"class_list":["post-3983","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-fjala","tag-komunikimi","tag-kritike"],"authors":[{"term_id":301,"user_id":289,"is_guest":0,"slug":"maria-popova","display_name":"Maria Popova","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/4d34b39d-3efc-4035-923f-ea3bdda29912.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/4d34b39d-3efc-4035-923f-ea3bdda29912.jpg"},"user_url":"","last_name":"Popova","first_name":"Maria","description":""}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3983","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\/289"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=3983"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3983\/revisions"}],"predecessor-version":[{"id":11922,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3983\/revisions\/11922"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/11921"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=3983"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=3983"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=3983"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=3983"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}