{"id":3989,"date":"2017-01-30T14:52:12","date_gmt":"2017-01-30T12:52:12","guid":{"rendered":"https:\/\/sbunker.org\/?p=3989"},"modified":"2024-10-21T14:56:35","modified_gmt":"2024-10-21T12:56:35","slug":"pasqyrimi-i-mashtrimeve-permes-nje-libri-te-botuar-ne-ashak","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/kritike\/pasqyrimi-i-mashtrimeve-permes-nje-libri-te-botuar-ne-ashak\/","title":{"rendered":"Pasqyrimi i mashtrimeve p\u00ebrmes nj\u00eb libri t\u00eb botuar n\u00eb ASHAK"},"content":{"rendered":"
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Libri \u201cPushteti dhe Dija te Michel Foucault\u201d i autorit Muhamedin Kullashi, botuar nga Akademia e Shkencave dhe Arteve e Kosov\u00ebs [ASHAK] n\u00eb vitin 2008 paraqet shembullin tipik t\u00eb librit apo punimit shkencor t\u00eb student\u00ebve, profesor\u00ebve dhe akademik\u00ebve kosovar\u00eb q\u00eb kam pasur mund\u00ebsi t\u00eb lexoj deri tash.<\/div>\n
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Merrem me k\u00ebt\u00eb lib\u00ebr dhe jo me nj\u00eb tjet\u00ebr, p\u00ebr tri arsye: 1) \u00ebsht\u00eb botuar nga institucioni m\u00eb i lart\u00eb i dijes n\u00eb Kosov\u00eb, ASHAK; 2) e p\u00ebrmban nj\u00eb mekanik\u00eb shterpe dijeprodhuese q\u00eb haset shpesh n\u00eb hulumtime e studime t\u00eb filozofis\u00eb, sociologjis\u00eb dhe \u2018logjive\u2019 tjera humane n\u00eb Kosov\u00eb; dhe m\u00eb e r\u00ebnd\u00ebsishmja 3) sepse forma e k\u00ebsaj mekanike, dmth forma e parregullsis\u00eb akademike \u00ebsht\u00eb m\u00eb zor e shkoqitshme sesa n\u00eb librat e tjer\u00eb \u2013 gj\u00eb q\u00eb ilustron parregullsin\u00eb n\u00eb librat m\u00eb t\u00eb dob\u00ebt.<\/p>\n

Q\u00ebllimi i k\u00ebtij shkrimi \u00ebsht\u00eb pik\u00ebrisht ekspozimi i k\u00ebsaj m\u00ebnyre t\u00eb parregullsis\u00eb akademike, e cila ka z\u00ebn\u00eb rr\u00ebnj\u00eb dhe \u00ebsht\u00eb harlisur n\u00eb mbar\u00eb hap\u00ebsir\u00ebn ligj\u00ebrimore n\u00eb Kosov\u00eb, duke e b\u00ebr\u00eb shterpe. P\u00ebr pasoj\u00eb, institucionet e dijes jan\u00eb shnd\u00ebrruar n\u00eb qendra sociale q\u00eb ndihmojn\u00eb nj\u00eb shtres\u00eb t\u00eb madhe njer\u00ebzish n\u00eb marrdh\u00ebniet e tyre me pun\u00ebn. Student\u00ebt e profesor\u00ebt, ose m\u00eb p\u00ebrgjith\u00ebsisht, studiuesit e hulumtuesit n\u00eb vendin ton\u00eb futen n\u00eb k\u00ebto institucione t\u00eb dijes jo p\u00ebr t\u2019u b\u00ebr\u00eb pjes\u00eb e mekanik\u00ebs dijeprodhuese, por p\u00ebr t\u00eb hyr\u00eb n\u00eb nj\u00eb marrdh\u00ebnie t\u00eb re e t\u00eb favorshme pune pa b\u00ebr\u00eb thuajse asgj\u00eb.<\/p>\n

Jam thell\u00ebsisht i bindur se kjo form\u00eb e \u2018parregullsis\u00eb akademike\u2019 ka faj t\u00eb madh p\u00ebr terrin intelektual e vleror n\u00eb shoq\u00ebrin\u00eb ton\u00eb. Shpresoj q\u00eb shkrimi im ta provokoj\u00eb nj\u00eb frym\u00eb negative e destruktive te student\u00ebt t\u00eb cil\u00ebt do t\u00eb ekspozonin \u2018parregullsit\u00eb akademike\u2019 t\u00eb koleg\u00ebve t\u00eb tyre. K\u00ebto mashtrime akademike jan\u00eb ligj\u00ebrime, dhe ligj\u00ebrimi argumenton Foucault \u201cnuk \u00ebsht\u00eb thjesht ai q\u00eb p\u00ebrkthen luft\u00ebrat ose sistemet e sundimit \u2013 e k\u00ebt\u00eb, historia nuk rresht s\u00eb na e m\u00ebsuari – \u00a0por ai p\u00ebr t\u00eb cilin dhe p\u00ebrmes s\u00eb cilit luftojm\u00eb, si dhe pushteti q\u00eb synojm\u00eb t\u00eb shtiem n\u00eb dor\u00eb.\u201d\u00a0\u00a0[1]<\/a><\/p>\n

M\u00eb posht\u00eb, n\u00eb k\u00ebt\u00eb recension jokonvencional do t\u00eb argumentoj se libri n\u00eb fjal\u00eb nuk e shtron asnj\u00eb problem, ka l\u00ebshime serioze n\u00eb rregullat e t\u00eb shkruarit akademik, ka p\u00ebrmbajtje t\u00eb kopjuar dhe struktur\u00eb t\u00eb rreme (n\u00eb relacion me p\u00ebrmbajtjen). P\u00ebrmes k\u00ebtij libri \u2018tipik\u2019 un\u00eb do t\u00eb ravij\u00ebzoj\u00a0format tipike t\u00eb prezantimit t\u00eb nj\u00eb pseudo-analize si nj\u00eb analiz\u00eb. Me fjal\u00eb tjera, t\u00eb m\u00ebnyr\u00ebs harbute sesi vishet maska e dijeprodhimit p\u00ebr t\u00eb mbuluar injoranc\u00ebn dhe mospun\u00ebn.<\/p>\n

I.T\u00eb ngarkosh e t\u00eb shkarkosh<\/strong><\/p>\n

Hyrja e librit fillon me nj\u00eb p\u00ebrshkrim t\u00eb p\u00ebrgjithsh\u00ebm t\u00eb veprimtaris\u00eb filozofike t\u00eb Foucault-s\u00eb. Por m\u00ebnyra sesi Kullashi biografizon \u00ebsht\u00eb e that\u00eb, naive, e pamenduar. Pik\u00ebrisht n\u00eb pjes\u00ebn e m\u00ebtejme t\u00eb hyrjes, ai shtron disa tema tjera t\u00eb cilat jan\u00eb nj\u00ebjt\u00eb si titulli i librit: rimarrje e shkronj\u00ebp\u00ebrshkronj\u00ebshme e temave ose koncepteve q\u00eb shtron Foucault-ja. Hyrja nuk tregon se ku po hyjm\u00eb megjith\u00ebse \u00ebsht\u00eb pjesa e vetme ku autori orvatet t\u00eb ofroj\u00eb nj\u00ebfar\u00eb autenticiteti t\u00eb mekur n\u00eb \u2018intepretimin\u2019 e p\u00ebrgjithsh\u00ebm. Parafrazimi \u00ebsht\u00eb pak m\u00eb pak i shtr\u00ebnguar se n\u00eb pjes\u00ebn tjet\u00ebr t\u00eb librit. Poashtu ka m\u00eb pak citime. Por megjithat\u00eb, ashtu si n\u00eb pjes\u00ebt e tjera, autori \u00e7alon t\u00eb formoj\u00eb vijim\u00ebsi konceptuale t\u00eb rregullt q\u00eb do t\u00eb riqart\u00ebsonte a ridefinonte tem\u00ebn q\u00eb ka zgjedhur p\u00ebr t\u00eb analizuar. T\u00eb ndalemi te tema: ajo \u00ebsht\u00eb aq e gjer\u00eb dhe e r\u00ebnd\u00ebsishme sa i gjith\u00eb mendimi i Foucault-s\u00eb dhe temat q\u00eb rravgohen prej tij gravitojn\u00eb rreth saj. Prandaj, ne gjejm\u00eb temat e nj\u00ebjta q\u00eb shtron Foucault edhe n\u00eb librin q\u00eb po shqyrtojm\u00eb. Dhe prandaj, autori nuk ka nevoj\u00eb p\u00ebr nj\u00eb pik\u00ebmb\u00ebshtje hyr\u00ebse, p\u00ebr nj\u00eb parafjal\u00eb\u00a0[2]<\/a>, sepse nuk ka asgj\u00eb p\u00ebr t\u00eb th\u00ebn\u00eb. Ai mjaftohet me nj\u00eb rishkrim t\u00eb verb\u00ebr pa mendim duke p\u00ebrngjar\u00eb n\u00eb bukinistin Mendel\u00a0[3]<\/a>\u00a0t\u00eb Zweigut.<\/p>\n

Dikujt mund t\u2019i feks\u00eb n\u00eb mendje ideja se Kullashi po e ndjek\u00eb shembullin e Foucault-s\u00eb p\u00ebr autorin [shih fusnot\u00ebn e dyt\u00eb]. Megjith\u00ebse do t\u00eb ishte nj\u00eb shembull i bazuar n\u00eb keqlexim, prap\u00eb, kjo bindje nuk q\u00ebndron. Q\u00eb n\u00eb fillim t\u00eb librit, Kullashi shkruan se tipari kryesor q\u00eb shfaqet n\u00eb shkrimet e Foucault-s\u00eb \u00ebsht\u00eb origjinaliteti i theksuar\u00a0[4]<\/a>. Nd\u00ebrkoh\u00eb, \u00ebsht\u00eb e ditur se Foucault-ja e shp\u00ebrfillte nj\u00eb \u2018tipar\u2019 t\u00eb till\u00eb duke e z\u00ebvend\u00ebsuar me rregullsin\u00eb e nj\u00eb teksti\u00a0[5]<\/a>.<\/p>\n

Lexuesi (i cili \u00ebsht\u00eb i njoftuar sadopak me veprat e Foucault-s\u00eb) k\u00ebsisoj nuk e ka aspak t\u00eb qart\u00eb m\u00ebnyr\u00ebn sesi Kullashi e problematizon tem\u00ebn e \u201cPushtetit dhe Dijes\u201d, nuk e ka aspak t\u00eb qart\u00eb sesi do ta rind\u00ebrtoj\u00eb at\u00eb, ose se cila \u00ebsht\u00eb hipoteza t\u00eb cil\u00ebn do t\u00eb orvatet ta provoj\u00eb. N\u00ebse nj\u00eb studim apo\u00a0hulumtim i caktuar nuk e rrit\u00eb dijen mbi nj\u00eb gj\u00eb, at\u00ebher\u00eb pse duhet t\u00eb b\u00ebhet\/shkruhet? K\u00ebshtu do t\u00eb pyeste me t\u00eb drejt\u00eb, Popperi.<\/p>\n

Pa qen\u00eb nevoja p\u00ebr nj\u00eb thellim t\u00eb m\u00ebtejm\u00eb marrim vesh se hyrja \u00ebsht\u00eb vet\u00ebm sa p\u00ebr t\u00eb th\u00ebn\u00eb. Ashtu edhe p\u00ebrfundimi. Ashtu edhe pjes\u00ebt e nd\u00ebrmjetme. Secili mund ta v\u00ebrej\u00eb q\u00eb struktura e librit n\u00eb fjal\u00eb \u00ebsht\u00eb e rrem\u00eb, fiktive. P\u00ebrmbajt\u00ebsisht del se libri \u00ebsht\u00eb i paform\u00eb. Puna e autorit nuk ka qen\u00eb n\u00eb rrafshin intelektual por at\u00eb fizik. Kopjim nga librat e Foucault-s\u00eb dhe ngjitje n\u00eb librin e tij. Si ngarkim-shkarkimi i nj\u00eb malli.<\/p>\n

II.Foucault, Foucault, Foucault<\/strong><\/p>\n

Kullashin nuk e preokupon tema q\u00eb ka zgjedhur p\u00ebr t\u00eb punuar. Kjo vihet re nga ngusht\u00ebsia q\u00eb p\u00ebrshkon rezonimi i tij i p\u00ebrqendruar vet\u00ebm te Michel Foucault. Relacioni mes pushtetit dhe dijes \u00ebsht\u00eb nj\u00eb tem\u00eb mjaft e gjer\u00eb me t\u00eb cil\u00ebn jan\u00eb marr\u00eb edhe shum\u00eb kritik\u00eb t\u00eb tjer\u00eb. Madje, vet\u00eb Foucault \u00ebsht\u00eb i mir\u00ebnjohur p\u00ebr gjer\u00ebsin\u00eb e tij metodologjike, duke ofruar nj\u00eb mori dokumentesh e autor\u00ebsh p\u00ebr nj\u00eb tem\u00eb t\u00eb caktuar. Por, Kullashi \u00ebsht\u00eb i preokupuar vet\u00ebm me Foucault-n\u00eb. Ai \u00ebsht\u00eb i dh\u00ebn\u00eb me \u2018mish e me shpirt\u2019 pas tij, aq sa e ka t\u00eb pamundur t\u00eb rresht\u00eb s\u00eb ndjekuri hap pas hapi at\u00eb.<\/p>\n

Libri \u00ebsht\u00eb i mbushur me mendimin, shembujt, dokumentet e madje edhe me vet\u00eb citimet q\u00eb b\u00ebn Foucault-ja. Dhe n\u00ebse p\u00ebrvidhet ndonj\u00eb struktur\u00eb mes kapitujsh, \u00ebsht\u00eb leht\u00eb e kuptueshme q\u00eb edhe ajo i takon Foucault-s\u00eb. Ka parafrazime t\u00eb pafundme. E vetmja gj\u00eb q\u00eb Kullashi b\u00ebn \u00ebsht\u00eb paraqitja e pamenduar e k\u00ebtij mendimi. K\u00ebt\u00eb gj\u00eb e fakton edhe rrjedha e citimeve. Ta z\u00ebm\u00eb, i gjith\u00eb kapitulli i dyt\u00eb (Pushteti dhe Lufta) \u00ebsht\u00eb i bazuar n\u00eb librin \u201cIl fault defendre la societe\u201d (Shq: Shoq\u00ebria duhet t\u00eb mbrohet), dhe citimet ndjekin nj\u00ebra tjetr\u00ebn nga faqja n\u00eb faqe, pa ndryshim (21, 22, 22, 23, 25, 25, 26… dhe pas qindra tjer\u00ebve vjen i fundit 207\u00a0[6]<\/a>). P\u00ebr m\u00eb tep\u00ebr, Kullashi i referohet vet\u00ebm librit t\u00eb lartp\u00ebrmendur 301 her\u00eb brenda nj\u00eb kapitulli t\u00eb vet\u00ebm (me rrjedh\u00ebn e pandryshimt\u00eb q\u00eb p\u00ebrmend\u00ebm). Pa p\u00ebrmedur nj\u00eb mori rreshtash n\u00eb thonj\u00ebza t\u00eb cilat jan\u00eb marr\u00eb nga po i nj\u00ebjti lib\u00ebr por p\u00ebr t\u00eb cilat nuk jepet referenc\u00eb (as libri e as faqja se ku ndodhen\u00a0[7]<\/a>) dhe pa p\u00ebrmendur t\u00eb kudondodhurat parafrazime.<\/p>\n

Megjithat\u00eb, un\u00eb nuk e mohoj se libri \u00ebsht\u00eb informues. Aty mund t\u2019i lexosh thuajse n\u00eb t\u00ebr\u00ebsi disa nga librat e Foucault-s\u00eb. Libri i ka m\u00eb shum\u00eb se 1000 citime, dhe madje edhe pjesa e parafrazuar [n\u00eb rast se Kullashi do t\u00eb vepronte me rregull dhe do t\u00eb jepte referenc\u00ebn e tyre, at\u00ebher\u00eb libri do t\u00eb ishte fiks si nj\u00eb lib\u00ebr adresash] \u00ebsht\u00eb e padredhuar nga Kullashi dhe mund t\u00eb lexohet pa u friguar mos nuk i p\u00ebrket Foucault-s\u00eb.<\/p>\n

Kullashi nuk ka hall tjet\u00ebr ve\u00e7 mbushjes s\u00eb tekstit t\u00eb tij me fjal\u00eb e shkronja. Nj\u00eb kritik\u00eb ia b\u00ebn Foucault-s\u00eb, dhe t\u00eb cilin e p\u00ebrs\u00ebrit disa her\u00eb: pse ai nuk \u00ebsht\u00eb marr\u00eb me ve\u00e7antit\u00eb e demokracis\u00eb moderne, dhe nj\u00ebherit ka l\u00ebn\u00eb anash edhe problematik\u00ebn e totalitarizmit t\u00eb shekullit t\u00eb XX-t\u00eb\u00a0[8].<\/a>\u00a0Pse? N\u00eb faqet 30 dhe 31, ai e p\u00ebrs\u00ebrit k\u00ebt\u00eb \u2018kritik\u00eb\u2019 jo m\u00eb pak se tri her\u00eb, pa e zgjedhuar m\u00eb tej apo problematizuar m\u00eb shum\u00eb. Thjesht e p\u00ebrs\u00ebrit\u00eb si fjali. Kaq. T\u00eb nj\u00ebjt\u00ebn e b\u00ebn edhe n\u00eb fund t\u00eb librit. Por pse nuk merret Foucault-ja me \u00e7\u00ebshtjen n\u00eb fjal\u00eb? \u00cbsht\u00eb e kot\u00eb madje edhe t\u00eb jepet nj\u00eb p\u00ebrgjigjje kur dihet konceptimi i tij p\u00ebr pushtetin (dispozitivin), t\u00eb v\u00ebrtet\u00ebn (e cila nuk \u00ebsht\u00eb jasht\u00eb pushtetit dhe pa pushtet) dhe dijen. Kullashi i shkruan fjal\u00ebt naive t\u00eb m\u00ebsip\u00ebrme vet\u00ebm sa p\u00ebr t\u00eb ofruar di\u00e7ka t\u00eb tij\u00ebn. Por, me k\u00ebt\u00eb vet\u00ebm sa e d\u00ebshmon brisht\u00ebsin\u00eb e tij. Madje, Foucault duke dashur t\u2019i udh\u00ebzoj\u00eb keqlexuesit e tij, n\u00eb m\u00ebnyr\u00eb eksplicite n\u00eb fund t\u00eb nj\u00eb ligj\u00ebrate t\u00eb mbajtur n\u00eb Stanford University thot\u00eb se totalitarizmi [as te individualizmi] \u00ebsht\u00eb vet\u00ebm pasoj\u00eb e shkakut m\u00eb themelor, te i cili duhet t\u00eb vihet kritika, e i cili \u00ebsht\u00eb racionaliteti politik\u00a0[9]<\/a>.<\/p>\n

III.Gjurm\u00ebt e nj\u00eb krimi akademik<\/strong><\/p>\n

R\u00ebndom, pamund\u00ebsia p\u00ebr t\u00eb qen\u00eb serik dmth zgjatues i dijes, b\u00ebn q\u00eb studiuesit t\u00eb mundohen t\u2019i mbulojn\u00eb gjurm\u00ebt e tyre. T\u00eb pakt\u00ebn an\u00ebn sip\u00ebrfaq\u00ebsore t\u00eb tyre. Por, as k\u00ebtu Kullashi nuk \u00ebsht\u00eb fort i kujdessh\u00ebm.<\/p>\n

Libri ka p\u00ebrplot gabime drejtshkrimore. Kryesisht t\u00eb tilla q\u00eb \u00e7alojn\u00eb n\u00eb p\u00ebrdorimin e shkronj\u00ebs \u2018\u00eb\u2019. Por edhe t\u00eb tjera. Po flasim p\u00ebr nj\u00eb botim t\u00eb Akademis\u00eb dhe jo p\u00ebr nj\u00eb opinion n\u00eb gazet\u00eb.<\/p>\n

Ia vlen t\u00eb rip\u00ebrmendim edhe numrin e madh t\u00eb citimeve t\u00eb cilat autori i l\u00eb pa adres\u00eb, referenc\u00eb. Sidomos te parafrazimet. Por nd\u00ebrkoh\u00eb, edhe referencat q\u00eb jep nuk komunikojn\u00eb me lexuesin shqipfol\u00ebs. T\u00eb gjitha referencat e Kullashit jan\u00eb n\u00eb gjuh\u00ebn fr\u00ebnge, dhe nj\u00eb shqipfol\u00ebs jofr\u00ebngjishtfol\u00ebs, kurr\u00eb nuk mund ta dij\u00eb se a po citon drejt Kullashi [un\u00eb p\u00ebr vete, nuk e kontestoj n\u00eb k\u00ebt\u00eb pik\u00eb]. Dhe m\u00eb e r\u00ebnd\u00ebsishmja, se si dhe sa po parafrazon!<\/p>\n

Shkrimi akademik nuk njeh as burra t\u00eb mir\u00eb e as gra t\u00eb mira. Madje, ai nuk e njeh as faktin q\u00eb n\u00eb shqip nuk jan\u00eb t\u00eb p\u00ebrkthyer disa libra t\u00eb caktuar. Ai \u00ebsht\u00eb i verb\u00ebr dhe k\u00ebrkon rregullsi t\u00eb p\u00ebrpikt\u00eb. Dhe kjo rregullsi [z\u00ebvend\u00ebsja e origjinalitetit sipas Foucault-s\u00eb] \u00ebsht\u00eb themeli ku duhet t\u00eb q\u00ebndroj\u00eb ngrehina akademike.<\/p>\n

P\u00ebr ta ambalazhuar \u2018akademik\u00e7e\u2019 librin e tij t\u00eb botuar nga Akademia, dhe me gjas\u00eb duke dashur t\u2019i ndjell\u00eb nj\u00eb efekt sa m\u00eb trullues lexuesve mediok\u00ebr, Kullashi b\u00ebn di\u00e7ka \u2018mahnit\u00ebse\u2019: n\u00eb fund, menj\u00ebher\u00eb pas p\u00ebrfundimit n\u00eb shqip, ndodhet edhe p\u00ebrfundimi n\u00eb gjuh\u00ebn fr\u00ebnge. Rimendojeni p\u00ebrs\u00ebri pa paragjykim: libri i ka 520 faqe n\u00eb shqip, q\u00eb i dedikohen lexuesit shqipfol\u00ebs dhe 10 faqe fr\u00ebngjisht q\u00eb i dedikohen atij fr\u00ebngjishtfol\u00ebs. Zor se lexuesi fr\u00ebngjishtfol\u00ebs do t\u2019i lexonte pes\u00ebqind faqe n\u00eb shqip, pa e ditur gjuh\u00ebn, vet\u00ebm sa p\u00ebr t\u00eb mb\u00ebrritur n\u00eb nj\u00eb rezyme t\u00eb shkruar n\u00eb gjuh\u00ebn e tij. Ose, nj\u00eb lexues fr\u00ebngjishtoshqipfol\u00ebs, zor se do ta rilexonte rezymen\u00eb nj\u00ebher\u00eb n\u00eb shqip dhe nj\u00ebher\u00eb tjet\u00ebr n\u00eb fr\u00ebngjisht.<\/p>\n

Postscript: Shkrimi e p\u00ebrmban nj\u00eb stil personalizues, e pranoj. Por kjo \u00ebsht\u00eb vet\u00ebm ana e sip\u00ebrfaqshme e tij. N\u00eb thelb, shkrimi \u00ebsht\u00eb objektiv dhe i rregullt. Autorin e librit n\u00eb shqyrtim nuk e njoh ndryshe ve\u00e7se si autor t\u00eb k\u00ebtij libri. Dhe nuk kam asgj\u00eb kund\u00ebr tij, p\u00ebrjashto librin.<\/p>\n

_________<\/p>\n

<\/a>[1<\/em><\/a>]\u00a0Foucault, Michel, Pushteti dhe Dija, faqe 28, botuar nga ISP dhe Dita 2000, p\u00ebrkthyer nga Orgest Azizi dhe Persida Asllani<\/p>\n

<\/a>[2]\u00a0Foucault ishte nj\u00eb kund\u00ebrshtar i autorit dhe parath\u00ebnies \u2013 si vendosje e diktatit t\u00eb tij. \u00a0Ja ironia e tij kur botuesi i tij i k\u00ebrkoi q\u00eb t\u00eb shkruante nj\u00eb parath\u00ebnje p\u00ebr librin e tij: \u201cUn\u00eb jam autori. Fiksojeni mir\u00eb portretin ose profilin tim. Un\u00eb jam emri, ligji, sekreti dhe shpirti i thell\u00eb i gjith\u00eb shemb\u00eblltyrave q\u00eb do t\u00eb rreken t\u00eb qarkullojn\u00eb n\u00ebn emrin tim […] Un\u00eb jam monarku i vet\u00ebm i gjith\u00eb sa kam th\u00ebn\u00eb dhe ruaj mbi t\u00eb t\u00eb drejtat e nj\u00eb sovraniteti t\u00eb plot\u00eb: at\u00eb t\u00eb kuptimit q\u00eb kam dashur t\u2019u jap fjal\u00ebve t\u00eb mia\u201d.<\/p>\n

<\/a>[3]\u00a0Jakob Mendel \u00ebsht\u00eb personazh i nj\u00eb novele t\u00eb Stefan Zweig-ut, karakteristik\u00eb e t\u00eb cilit \u00ebsht\u00eb memorizimi i librave. Mendeli di gjith\u00e7ka p\u00ebr formatet, titujt, \u00e7mimet, ilustrimet apo faqet e librave \u2013 por asgj\u00eb p\u00ebr p\u00ebrmbajtjen.<\/p>\n

<\/a>[4]\u00a0Kullashi, Muhamedin, Pushteti dhe Dija te Michel Foucault, ASHAK, 2008, faqe 12<\/p>\n

<\/a>[5]\u00a0Foucault, Michel, Pushteti dhe Dija, faqe 52 | \u201cSi parime rregulluese p\u00ebr analiz\u00ebn duhet t\u00eb na sh\u00ebrbejn\u00eb kat\u00ebr nocione: nocioni i ngjarjes, i seris\u00eb, i rregullsis\u00eb, i kushteve t\u00eb mundsis\u00eb. Si\u00e7 e shohim k\u00ebto kund\u00ebrvihen term m\u00eb term, ngjarja me krijimin, seria me nj\u00ebsin\u00eb, rregullsia me origjinalitetin dhe kushtet e mund\u00ebsis\u00eb me dometh\u00ebnien.<\/p>\n

<\/a>[6]\u00a0P\u00ebr k\u00ebt\u00eb tem\u00eb, Foucault ka edhe nj\u00eb mori shkrimesh, intervistash e leksionesh. Vlen t\u00eb p\u00ebrmendim at\u00eb t\u00eb mbajtur n\u00eb College de France m\u00eb 7 janar 1976, t\u00eb cilin Kullashi nuk e shqyrton.<\/p>\n

<\/a>[7]\u00a0P\u00ebr t\u00eb v\u00ebrtetuar k\u00ebt\u00eb nuk duhet shum\u00eb mund. Sidoqoft\u00eb po i japim disa adresa vet\u00ebm p\u00ebr faqet e para: 27, 28, 32, 37, 45, 53 etj.<\/p>\n

<\/a>[8]\u00a0Kullashi, Muhamedin, Pushteti dhe Dija te Michel Foucault, faqe 31<\/p>\n

<\/a>[9]\u00a0Foucault, Michel, Pushteti dhe Dija, faqe 159<\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Libri \u201cPushteti dhe Dija te Michel Foucault\u201d i autorit Muhamedin Kullashi, botuar nga Akademia e Shkencave dhe Arteve e Kosov\u00ebs [ASHAK] n\u00eb vitin 2008 paraqet shembullin tipik t\u00eb librit apo punimit shkencor t\u00eb student\u00ebve, profesor\u00ebve dhe akademik\u00ebve kosovar\u00eb q\u00eb kam pasur mund\u00ebsi t\u00eb lexoj deri tash. Merrem me k\u00ebt\u00eb lib\u00ebr dhe jo me nj\u00eb tjet\u00ebr, […]<\/p>","protected":false},"author":120,"featured_media":8832,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[1470,1101,789],"ppma_author":[145],"class_list":["post-3989","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-ashak","tag-letersi","tag-michel-foucault"],"authors":[{"term_id":145,"user_id":120,"is_guest":0,"slug":"jetlir-buja","display_name":"Jetlir Buja","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/jetlir-1-e1729514487600.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/jetlir-1-e1729514487600.jpg"},"user_url":"","last_name":"Buja","first_name":"Jetlir","description":"Jetlir Buja \u00ebsht\u00eb gazetar, p\u00ebrkthyes dhe studiues i filozofis\u00eb per\u00ebndimore. S\u00eb fundmi ai \u00ebsht\u00eb angazhuar si kryeredaktor n\u00eb gazet\u00ebn Nacionale, nd\u00ebrsa m\u00eb her\u00ebt ka punuar n\u00eb kapacitete t\u00eb ndryshme n\u00eb media si Periskopi, New Perspektiva, Organizata Cohu\/Preportr etj."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3989","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\/120"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=3989"}],"version-history":[{"count":2,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3989\/revisions"}],"predecessor-version":[{"id":8833,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3989\/revisions\/8833"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/8832"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=3989"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=3989"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=3989"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=3989"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}