{"id":4031,"date":"2017-03-20T12:17:36","date_gmt":"2017-03-20T10:17:36","guid":{"rendered":"https:\/\/sbunker.org\/?p=4031"},"modified":"2024-11-14T12:19:27","modified_gmt":"2024-11-14T10:19:27","slug":"nese-nuk-jemi-thjesht-kafshe-cfare-jemi-ne","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/nese-nuk-jemi-thjesht-kafshe-cfare-jemi-ne\/","title":{"rendered":"N\u00ebse nuk jemi thjesht kafsh\u00eb, \u00e7far\u00eb jemi ne?"},"content":{"rendered":"
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Filo<\/div>\n
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Filozof\u00ebt dhe teolog\u00ebt n\u00eb tradit\u00ebn e krishter\u00eb i kan\u00eb konsideruar qeniet njer\u00ebzore si t\u00eb dalluesh\u00ebm prej kafsh\u00ebve t\u00eb tjera, p\u00ebr shkak t\u00eb pranis\u00eb s\u00eb nj\u00eb shk\u00ebndije hyjnore p\u00ebrbrenda tyre. Ky burim i brendsh\u00ebm i ndri\u00e7imit, shpirti, nuk mund t\u00eb mb\u00ebrthehet asnj\u00ebher\u00eb nga jasht\u00eb, dhe \u00ebsht\u00eb n\u00eb nj\u00eb far\u00eb m\u00ebnyr\u00eb i shk\u00ebputur nga rendi natyror, ndoshta duke u ngritur n\u00eb nj\u00eb vend t\u00eb mbinatyrsh\u00ebm kur trupi kolapson dhe vdes.<\/p>\n

P\u00ebrparimet e koh\u00ebs s\u00eb fundit n\u00eb gjenetik\u00eb, neuroshkenc\u00eb dhe psikologji evolucionare pothuajse e kan\u00eb rr\u00ebzuar at\u00eb ide. Por, megjithat\u00eb, ato kan\u00eb ngritur pyetjen se \u00e7far\u00eb t\u00eb vendoset n\u00eb vend t\u00eb saj. Meq\u00eb haptazi, edhe pse ne jemi kafsh\u00eb, t\u00eb lidhur ngusht\u00eb n\u00eb rrjetin e shkak\u00ebsis\u00eb q\u00eb na bashkon n\u00eb zoosfer\u00eb, ne nuk jemi\u00a0vet\u00ebm<\/em>\u00a0kafsh\u00eb.<\/p>\n

Ka di\u00e7ka n\u00eb gjendjen njer\u00ebzore q\u00eb sugjeron nevoj\u00ebn p\u00ebr trajtim t\u00eb posa\u00e7\u00ebm. Gati t\u00eb gjith\u00eb njer\u00ebzit besojn\u00eb se \u00ebsht\u00eb krim t\u00eb vras\u00ebsh nj\u00eb njeri t\u00eb pafajsh\u00ebm, por jo q\u00eb t\u00eb vras\u00ebsh nj\u00eb tenj\u00eb t\u00eb pafajshme. E gati t\u00eb gjith\u00eb njer\u00ebzit i konsiderojn\u00eb tenjat si t\u00eb paafta p\u00ebr pafaj\u00ebsi n\u00eb cilindo rast \u2013 jo sepse ato jan\u00eb gjithmon\u00eb fajtore, por sepse dallimi mes t\u00eb pafajshmes dhe fajtores nuk zbatohet te ta. Ato jan\u00eb lloj i gabuar i gj\u00ebsendit.<\/p>\n

Ne, sidoqoft\u00eb, jemi lloji i drejt\u00eb i gj\u00ebsendit. At\u00ebher\u00eb \u00e7far\u00eb lloji \u00ebsht\u00eb ky? A i p\u00ebrkasin qeniet e tjera, kafsh\u00eb ose jo, k\u00ebtij lloji? E \u00e7far\u00eb rrjedh nga kjo? K\u00ebto pyetje shtrihen n\u00eb thelbin e k\u00ebrkimit filozofik sot, si\u00e7 kan\u00eb qen\u00eb q\u00eb prej grek\u00ebve t\u00eb lasht\u00eb. Ne i dallojm\u00eb njer\u00ebzit n\u00eb mij\u00ebra m\u00ebnyra prej pjes\u00ebs tjet\u00ebr t\u00eb natyr\u00ebs, dhe e nd\u00ebrtojm\u00eb jet\u00ebn ton\u00eb p\u00ebrkitazi me k\u00ebt\u00eb. Ne besojm\u00eb se njer\u00ebzit kan\u00eb t\u00eb drejta, se ata jan\u00eb sovran\u00eb t\u00eb jet\u00ebve t\u00eb tyre, dhe se ata q\u00eb jetojn\u00eb duke skllav\u00ebruar apo keqtrajtohen nga t\u00eb tjer\u00ebt jan\u00eb duke e mohuar humanitetin e tyre. Sigurisht ka nj\u00eb themel p\u00ebr ato besime, sikurse ka themel p\u00ebr t\u00eb gjith\u00eb traditat morale, ligjore, artistike dhe shpirt\u00ebrore q\u00eb e mveshin dallueshm\u00ebrin\u00eb e jet\u00ebs njer\u00ebzore si pik\u00ebn e tyre fillestare.<\/p>\n

N\u00ebse, si\u00e7 besojn\u00eb shum\u00eb njer\u00ebz, ka nj\u00eb zot, dhe ky zot na ka b\u00ebr\u00eb sipas sh\u00ebmb\u00eblltyr\u00ebs s\u00eb tij, at\u00ebher\u00eb sigurisht se ne jemi t\u00eb dalluesh\u00ebm nga natyra, sikurse \u00ebsht\u00eb edhe Ai. Por t\u00eb flas\u00ebsh p\u00ebr sh\u00ebmb\u00eblltyr\u00ebn e zotit \u00ebsht\u00eb nj\u00eb metafor\u00eb \u00a0p\u00ebr vet\u00eb faktitn se ne na duhet t\u00eb shpjegojm\u00eb, se n\u00eb t\u00eb v\u00ebrtet\u00eb ne i trajtojm\u00eb qeniet njer\u00ebzore si nj\u00eb gj\u00eb t\u00eb ndar\u00eb nga t\u00eb tjer\u00ebt, nj\u00eb gj\u00eb t\u00eb mbrojtur nga nj\u00eb aur\u00eb e shenjt\u00eb \u2013 th\u00ebn\u00eb tro\u00e7, hi\u00e7fare si nj\u00eb gj\u00eb, por si person.<\/p>\n

Shum\u00eb prej filozofis\u00eb s\u00eb shekullit t\u00eb nj\u00ebzet\u00eb i adresohet pyetjes sesi t\u00eb p\u00ebrkufizohet ky fakt n\u00eb terma shekullare, pa u bazuar n\u00eb ide fetare. Kur Sartre dhe Merlau-Ponty shkruajn\u00eb p\u00ebr \u201cLe regard\u201d \u2013 shikimin \u2013 dhe Emmanuel Levinas p\u00ebr fytyr\u00ebn, ata po p\u00ebrshkruajn\u00eb m\u00ebnyr\u00ebn n\u00eb t\u00eb cil\u00ebn qeniet njer\u00ebzore ve\u00e7ohen nga mjedisi i tyre dhe i qasen nj\u00ebri tjetrit me k\u00ebrkesa absolute nga t\u00eb cilat asnj\u00eb gj\u00eb e thjesht\u00eb nuk mund t\u00eb jet\u00eb nj\u00eb objekt. Wittgenstein jep nj\u00eb argument t\u00eb ngjash\u00ebm kur p\u00ebrshkruan fytyr\u00ebn si shpirtin e trupit, sikurse edhe Elizabeth Anscombe kur p\u00ebrshkruan shenj\u00ebn e veprimit t\u00eb q\u00ebllimsh\u00ebm si aplikueshm\u00ebri t\u00eb nj\u00eb kuptimi t\u00eb caktuar t\u00eb pyetjes \u201cPse?\u201d<\/p>\n

Qeniet njer\u00ebzore jetojn\u00eb n\u00eb p\u00ebrgjegj\u00ebsi t\u00eb nd\u00ebrsjell\u00eb, secili p\u00ebrgjegj\u00ebs ndaj tjetrit dhe secili objekt i gjykimit. Syt\u00eb e t\u00eb tjer\u00ebve na adresojn\u00eb me nj\u00eb pyetje t\u00eb pashmangshme, pyetjen \u201cpse?\u201d Mbi k\u00ebt\u00eb fakt \u00ebsht\u00eb nd\u00ebrtuar ngrehina e t\u00eb drejtave dhe detyrave. Dhe kjo, n\u00eb fund t\u00eb fundit, \u00ebsht\u00eb ajo mbi t\u00eb cil\u00ebn shtrihet liria jon\u00eb \u2013 p\u00ebrgjegj\u00ebsia p\u00ebr t\u00eb dh\u00ebn\u00eb llogari p\u00ebr at\u00eb \u00e7far\u00eb b\u00ebjm\u00eb.<\/p>\n

Psikolog\u00ebt evolucionar\u00eb na tregojn\u00eb nj\u00eb storie. Moraliteti, thon\u00eb ata, \u00ebsht\u00eb nj\u00eb adaptim. N\u00ebse organizmat hahen p\u00ebr resurse, at\u00ebher\u00eb strategjia e bashk\u00ebpunimit, n\u00eb nj\u00eb afat m\u00eb t\u00eb gjat\u00eb, do t\u00eb jet\u00eb m\u00eb e suksesshme sesa strategjia e egoizmit t\u00eb kulluar. Prandaj tiparet bashk\u00ebpunuese t\u00eb nj\u00eb organizmi do t\u00eb selektohen p\u00ebrgjat\u00eb koh\u00ebs. Dhe gjith\u00e7ka q\u00eb \u00ebsht\u00eb e ve\u00e7ant\u00eb n\u00eb gjendjen njer\u00ebzore mund t\u00eb kuptohet n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb \u2013 si rezultat i nj\u00eb procesi t\u00eb gjat\u00eb t\u00eb adaptimit q\u00eb na ka dh\u00ebn\u00eb nj\u00eb p\u00ebrpar\u00ebsi t\u00eb patejkalueshme t\u00eb moralitetit, prej ku ne mund t\u00eb zgjidhim konfliktet tona pa luftuar dhe t\u00eb p\u00ebrshtatemi ndaj k\u00ebrkesave, t\u00eb cilat na sulmojn\u00eb nga t\u00eb gjitha an\u00ebt.<\/p>\n

Pajisja e mahnitshme morale e qenieve njer\u00ebzore \u2013 duke p\u00ebrfshir\u00eb t\u00eb drejtat dhe detyrat, obligimet personale, drejt\u00ebsin\u00eb, l\u00ebndimin, gjykimin, faljen \u2013 \u00ebsht\u00eb depozita e l\u00ebn\u00eb nga mij\u00ebvje\u00e7ar\u00ebt e konfliktit. Moraliteti \u00ebsht\u00eb si nj\u00eb fush\u00eb me lule p\u00ebrfundi s\u00eb cil\u00ebs ka kufoma t\u00eb stivuara n\u00eb mij\u00ebra shtresa. Ky \u00ebsht\u00eb nj\u00eb mekaniz\u00ebm i evoluar, ku organizmi njer\u00ebzor kalon n\u00ebp\u00ebr jet\u00eb i mb\u00ebshtetur nga t\u00eb gjitha an\u00ebt prej lidhjeve t\u00eb interesit t\u00eb nd\u00ebrsjell\u00eb.<\/p>\n

Un\u00eb jam shum\u00eb i bindur se figura e vizatuar nga psikolog\u00ebt evolucionar\u00eb \u00ebsht\u00eb e v\u00ebrtet\u00eb. Por\u00a0jam gjithashtu i bindur se ajo nuk \u00ebsht\u00eb e v\u00ebrteta e plot\u00eb, dhe se ajo l\u00eb jasht\u00eb teoris\u00eb s\u00eb saj pik\u00ebrisht gj\u00ebn\u00eb m\u00eb t\u00eb r\u00ebnd\u00ebsishme, e q\u00eb \u00ebsht\u00eb subjekti njer\u00ebzor. Ne, qeniet njer\u00ebzore, nuk shohim nj\u00ebri tjetrin si\u00e7 shohin kafsh\u00ebt nj\u00ebra-tjetr\u00ebn, si an\u00ebtar\u00eb t\u00eb tjer\u00eb t\u00eb llojit. Ne lidhemi me nj\u00ebri tjetrin jo si objekte por si subjekte, si krijesa t\u00eb cilat e adresojn\u00eb nj\u00ebri tjetrin \u201cun\u00eb\u201d dhe \u201cti\u201d \u2013 nj\u00eb argument q\u00eb u b\u00eb qendror p\u00ebr sa i p\u00ebrket gjendjes njer\u00ebzore nga Martin Buber, n\u00eb medimitin e tij mistik t\u00eb mrekulluesh\u00ebm \u201cUn\u00eb dhe Ti.<\/em>\u201d [\u201cI and Thou<\/em>\u201d].<\/p>\n

Ne e kuptojm\u00eb vetveten n\u00eb veten e par\u00eb, dhe p\u00ebr k\u00ebt\u00eb arsye ne i adresojm\u00eb v\u00ebrejtjet, veprimet dhe emocionet tona jo thjesht vet\u00ebm trupave t\u00eb njer\u00ebzve t\u00eb tjer\u00eb, por fjal\u00ebve dhe shikimeve q\u00eb nisin n\u00eb horizontin subjektiv, ku ata dhe vet\u00ebm ata mund t\u00eb q\u00ebndrojn\u00eb.<\/p>\n

Ky fakt i mistersh\u00ebm pasqyrohet n\u00eb \u00e7do nivel t\u00eb gjuh\u00ebs ton\u00eb, dhe kjo \u00ebsht\u00eb n\u00eb rr\u00ebnj\u00eb t\u00eb shum\u00eb paradokseve. Kur flas p\u00ebr vetveten n\u00eb veten e par\u00eb, un\u00eb shpreh \u00e7\u00ebshtje t\u00eb cilat i pohoj pa asnj\u00eb baz\u00eb dhe p\u00ebr t\u00eb cilat, n\u00eb nj\u00eb num\u00ebr t\u00eb madh rastesh,\u00a0nuk mund t\u00eb jem gabim. Por mund t\u00eb jem krejt\u00ebsisht gabim lidhur me k\u00ebt\u00eb qenie njer\u00ebzore q\u00eb po flet. At\u00ebher\u00eb si mund t\u00eb jem i sigurt se po flas pik\u00ebrisht p\u00ebr at\u00eb qenie njer\u00ebzore? Si mund ta di, p\u00ebr shembull, se un\u00eb jam Roger Scruton dhe jo David Cameron q\u00eb po vuan nga deluzione t\u00eb madh\u00ebshtis\u00eb?<\/p>\n

Th\u00ebn\u00eb shkurt: Duke folur n\u00eb veten e par\u00eb, ne mund t\u00eb deklarohemi p\u00ebr vetveten, t\u2019i p\u00ebrgjigjemi pyetjeve, dhe t\u00eb p\u00ebrfshihemi n\u00eb arsyetim dhe k\u00ebshilla n\u00eb m\u00ebnyra t\u00eb cilat i bien rrotull t\u00eb gjitha metodave normale t\u00eb zbulimit. Si rezultat, ne mund t\u00eb marrim pjes\u00eb n\u00eb dialog\u00eb t\u00eb bazuar mbi sigurin\u00eb se, kur q\u00eb t\u00eb dy, ti edhe un\u00eb, flasim sinqerisht, ajo \u00e7far\u00eb themi \u00ebsht\u00eb e besueshme: Ne jemi duke \u201cshprehur mendjet tona.\u201d Kjo \u00ebsht\u00eb zemra e takimit Un\u00eb-Ti.<\/p>\n

K\u00ebshtu q\u00eb, si persona, ne banojm\u00eb n\u00eb jet\u00eb-bot\u00ebn [life-world] q\u00eb nuk \u00ebsht\u00eb e redukutueshme n\u00eb bot\u00ebn e natyr\u00ebs, po aq sa jeta e nj\u00eb pikture \u00ebsht\u00eb e reduktueshme n\u00eb vijat dhe pigmentet prej s\u00eb cil\u00ebs \u00ebsht\u00eb kompozuar. N\u00ebse kjo \u00ebsht\u00eb e v\u00ebrtet\u00eb, at\u00ebher\u00eb filozofia ka di\u00e7ka p\u00ebr t\u00eb b\u00ebr\u00eb, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u2019i jap\u00eb kuptim gjendjes njer\u00ebzore. Filozofia ka p\u00ebr detyr\u00eb t\u00eb p\u00ebrshkruaj\u00eb bot\u00ebn n\u00eb t\u00eb cil\u00ebn jetojm\u00eb \u2013 jo bot\u00ebn si\u00e7 e shpjegon shkenca, por bot\u00ebn si\u00e7 na p\u00ebrfaq\u00ebsohet n\u00eb marr\u00ebdh\u00ebniet tona t\u00eb nd\u00ebrsjella: nj\u00eb bot\u00eb e organizuar nga gjuha, n\u00eb t\u00eb cil\u00ebn ne takojm\u00eb nj\u00ebri tjetrin Un\u00eb me Un\u00eb.<\/p>\n

______<\/p>\n

Roger Scruton \u00ebsht\u00eb autor i shum\u00eb librave, duke p\u00ebrfshir\u00eb s\u00eb fundi , \u201cMbi natyr\u00ebn Njer\u00ebzore\u201d [\u201cOn Human Nature.\u201d]<\/em><\/p>\n

P\u00ebrktheu p\u00ebr sbunker: Bardhi Bakija<\/p>\n

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

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Filo Filozof\u00ebt dhe teolog\u00ebt n\u00eb tradit\u00ebn e krishter\u00eb i kan\u00eb konsideruar qeniet njer\u00ebzore si t\u00eb dalluesh\u00ebm prej kafsh\u00ebve t\u00eb tjera, p\u00ebr shkak t\u00eb pranis\u00eb s\u00eb nj\u00eb shk\u00ebndije hyjnore p\u00ebrbrenda tyre. Ky burim i brendsh\u00ebm i ndri\u00e7imit, shpirti, nuk mund t\u00eb mb\u00ebrthehet asnj\u00ebher\u00eb nga jasht\u00eb, dhe \u00ebsht\u00eb n\u00eb nj\u00eb far\u00eb m\u00ebnyr\u00eb i shk\u00ebputur nga rendi natyror, […]<\/p>","protected":false},"author":174,"featured_media":10308,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1786,1495],"ppma_author":[203],"class_list":["post-4031","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-filozofia","tag-njerezit"],"authors":[{"term_id":203,"user_id":174,"is_guest":0,"slug":"roger-scruton","display_name":"Roger Scruton","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/download-2-10.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/download-2-10.jpg"},"user_url":"","last_name":"Scruton","first_name":"Roger","description":""}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4031","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\/174"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=4031"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4031\/revisions"}],"predecessor-version":[{"id":10309,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4031\/revisions\/10309"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/10308"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4031"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4031"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4031"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4031"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}