{"id":4047,"date":"2015-05-03T12:14:00","date_gmt":"2015-05-03T10:14:00","guid":{"rendered":"https:\/\/sbunker.org\/?p=4047"},"modified":"2024-11-14T12:16:40","modified_gmt":"2024-11-14T10:16:40","slug":"persiatje-filozofike","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/kritike\/persiatje-filozofike\/","title":{"rendered":"P\u00ebrsiatje filozofike"},"content":{"rendered":"
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Shqyrtim mbi mendimin e Rene Descartes-it tek libri P\u00ebrsiatje Metafizike<\/p>\n<\/div>\n

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Edhe pse konsiderohet se me Sokratin fillon periudha racionaliste n\u00eb filozofi, \u00ebsht\u00eb Ren\u00e9 Descartes-i ai i cili njihet si themeluesi i racionalizmit. Sipas mendimit t\u00eb tij, burimi kryesor i njohjes s\u00eb drejt\u00eb dhe t\u00eb v\u00ebrtet\u00eb nuk \u00ebsht\u00eb p\u00ebrvoja apo ndijimet, si\u00e7 mendonin empirist\u00ebt dhe sensualist\u00ebt, por ratio. Shqisat dhe p\u00ebrvoja kan\u00eb t\u00eb b\u00ebjn\u00eb me ndijimet dhe gj\u00ebsendet individuale, me vetit\u00eb sip\u00ebrfaq\u00ebsore dhe t\u00eb ndryshueshme. Prandaj, njohja n\u00eb baz\u00eb t\u00eb p\u00ebrvoj\u00ebs nuk \u00ebsht\u00eb as e mjaftueshme, as e sigurt. P\u00ebrkundrazi, arsyeja \u00ebsht\u00eb e vetmja aft\u00ebsi kuptimore e njeriut, e cila \u00ebsht\u00eb n\u00eb gjendje ta njoh\u00eb dhe shpjegoj\u00eb drejt\u00eb natyr\u00ebn, shoq\u00ebrin\u00eb dhe vetveten. Se a \u00ebsht\u00eb nj\u00eb pohim apo gjykim, nj\u00eb teori apo sistem i v\u00ebrtet\u00eb apo nuk \u00ebsht\u00eb, mund ta kuptojm\u00eb vet\u00ebm n\u00eb baz\u00eb t\u00eb arsyes. Sipas Descartes-it k\u00ebrkohet q\u00eb njohja, n\u00eb t\u00eb cil\u00ebn do t\u00eb mund t\u2019i mb\u00ebshtetnim gjykimet e sigurta e t\u00eb padyshimta, t\u00eb jet\u00eb jo vet\u00ebm e qart\u00eb, por edhe e dallueshme, sepse t\u00eb qart\u00eb \u00a0ai e quan at\u00eb njohje e cila \u00ebsht\u00eb e gjall\u00eb dhe e hapur p\u00ebr shpirtin, duke ia v\u00ebn\u00eb n\u00eb spikam\u00eb dallueshm\u00ebrin\u00eb asaj njohjeje, e cila p\u00ebve\u00e7 qart\u00ebsis\u00eb, \u00ebsht\u00eb e ndar\u00eb nga \u00e7do gj\u00eb tjet\u00ebr dhe p\u00ebrmban n\u00eb vetvete vet\u00ebm at\u00eb q\u00eb \u00ebsht\u00eb e qart\u00eb. Mir\u00ebpo, tek libri P\u00ebrsiatje Metafizike, n\u00eb pjes\u00ebn e par\u00eb t\u00eb tij, ai si tem\u00eb qendrore do t\u00eb shtroj\u00eb problematik\u00ebn e Zotit dhe njohjes s\u00eb tij, tem\u00eb t\u00eb cil\u00ebn e pohon edhe ai vet\u00eb se e ka trajtuar n\u00eb vija t\u00eb trasha edhe tek libri Ligj\u00ebrat\u00eb mbi metod\u00ebn. Mir\u00ebpo, q\u00eb tani k\u00ebtu e b\u00ebn\u00eb nj\u00eb shpjegim m\u00eb t\u00eb thelluar p\u00ebr k\u00ebto probleme.<\/p>\n

Pasiq\u00eb kishte abstraguar t\u00eb gjith\u00eb tradit\u00ebn si di\u00e7ka q\u00eb do t\u00eb mund t\u00eb na ofronte njohje t\u00eb sigurt, Descartes-i konkludon se vet\u00ebm n\u00ebp\u00ebrmes t\u00eb menduarit (cogito-s), mund ta njohim vetveten. Ky konsiderohet edhe si momentumi i themelimit t\u00eb subjektit racional apo subjektocentrizmit. Ky rend i t\u00eb menduarit teocentrizmin e zbret nga piedestali dhe subjekti, i cili si pjes\u00eb inherente, konstituive ka arsyen q\u00eb z\u00eb pozicionin e tij. P\u00ebrderisa dikur bota kishte t\u00eb qart\u00ebsuar q\u00ebllim\u00ebsin\u00eb, tani me subjektin kartezian ajo do t\u00eb rithemelohej t\u00ebr\u00ebsisht nga perspektiva e k\u00ebtij t\u00eb fundit. Dyshimi metodik si form\u00eb tipike e hulumtimit, Descartes-in e shtyn q\u00eb ta suprimoj\u00eb t\u00eb kaluar\u00ebn, por nj\u00ebkoh\u00ebsisht t\u00eb nd\u00ebrtoj\u00eb t\u00eb tashmen. Duke insistuar q\u00eb ta gjej\u00eb t\u00eb v\u00ebrtet\u00ebn e par\u00eb, prej nga pastaj do t\u00eb nisej q\u00eb ta \u2018zbulonte\u2019 mozaikun e t\u00eb v\u00ebrtetave q\u00eb fshiheshin, ai arrin tek e v\u00ebrteta e par\u00eb q\u00eb \u00ebsht\u00eb vetevidente, pra, Cogito, ergo sum (Mendoj, pra jam). R\u00ebnd\u00ebsia e k\u00ebsaj t\u00eb v\u00ebrtete q\u00ebndron pik\u00ebrisht n\u00eb faktin se, tani e tutje individi me arsyen si instanc\u00eb kryesore do t\u00eb b\u00ebj\u00eb rivler\u00ebsimin e \u00e7do gj\u00ebje. T\u00eb v\u00ebrtetat q\u00eb dikur merreshin si t\u00eb gatshme, tani ato do t\u00eb jen\u00eb t\u00eb v\u00ebrteta vet\u00ebm at\u00ebher\u00eb kur me an\u00eb t\u00eb arsyes t\u00eb zbulohet dallueshm\u00ebria dhe kthjellt\u00ebsia e tyre. Mir\u00ebpo, prap\u00ebseprap\u00eb, Descartes-i mendonte se cogito-ja nuk do t\u00eb jet\u00eb e sigurt n\u00ebse nuk do t\u2019i krijohet nj\u00eb bazament metafizik. K\u00ebtu \u00ebsht\u00eb momenti kur ai fillon t\u00eb provoj\u00eb edhe ekzistenc\u00ebn e Zotit duke aluduar n\u00eb argumente racionale. P\u00ebr k\u00ebt\u00eb ai shprehet: \u201c(\u2026) ka shum\u00eb koh\u00eb q\u00eb kam n\u00eb shpirt nj\u00ebfar\u00eb bot\u00ebkuptimi se \u00ebsht\u00eb nj\u00eb Zot q\u00eb mund t\u00eb b\u00ebj\u00eb \u00e7do gj\u00eb, dhe i cili m\u00eb ka krijuar dhe prodhuar t\u00eb k\u00ebtill\u00eb \u00e7far\u00eb jam. Pra kush mund t\u00eb m\u00eb siguroj\u00eb se ky Zot nuk ka b\u00ebr\u00eb q\u00eb t\u00eb mos ket\u00eb kurrfar\u00eb toke, kurrfar\u00eb qielli, kurrfar\u00eb trupi t\u00eb shtrir\u00eb, kurrfar\u00eb pamje, kurrfar\u00eb madh\u00ebsie, kurr\u00ebfar\u00eb vendi, nd\u00ebrsa un\u00eb megjithat\u00eb ta kem ndjenj\u00ebn p\u00ebr t\u00eb gjitha k\u00ebto gj\u00ebra, dhe t\u00eb gjitha k\u00ebto t\u00eb mos m\u00eb duken se ekzistojn\u00eb ndryshe p\u00ebrve\u00e7 ashtu si i shoh?\u201d (R. Descartes, P\u00ebrsiatje Metafizike f. 30). P\u00ebrderisa n\u00eb fillim me an\u00ebn e dyshimit metodik kishte hedhur gjith\u00e7ka dhe \u00e7do gj\u00eb, edhe Zotin madje, si mund\u00ebsi q\u00eb mund t\u00eb na d\u00ebrgonin tek e v\u00ebrteta, kurse tani Descartes-i insiston n\u00eb postulatin ontologjik t\u00eb ekzistenc\u00ebs s\u00eb k\u00ebtij t\u00eb fundit. Duke dh\u00ebn\u00eb argument nga m\u00eb t\u00eb ndryshmet p\u00ebr ekzistenc\u00ebn ose jo t\u00eb gj\u00ebrave trupore, apo imazheve t\u00eb ndryshme q\u00eb na paraqiten, Descartes-i arrin k\u00ebshtu deri n\u00eb p\u00ebrfundimin mbi ekzistenc\u00ebn e ideve t\u00eb lindura, t\u00eb cilat, n\u00eb nj\u00ebfar\u00eb kuptimi, p\u00ebrb\u00ebjn\u00eb lidhshm\u00ebrin\u00eb midis njeriut dhe qenies absolute. Descartes-i idet\u00eb e lindura i paraqet si di\u00e7ka q\u00eb nuk jan\u00eb produkt i p\u00ebrvoj\u00ebs. P\u00ebr k\u00ebt\u00eb arsye k\u00ebto ide dallojn\u00eb prej atyre q\u00eb vijn\u00eb nga objektet e jashtme, si dhe nga ato q\u00eb burojn\u00eb nga p\u00ebrcaktimi i vullnetit t\u00eb njeriut. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb ai d\u00ebshiron ta b\u00ebj\u00eb dallimin midis mendimit dhe refleksionit mbi mendimin. P\u00ebr Descartes-in teoria mbi idet\u00eb e lindura \u00ebsht\u00eb rruga e zbulimit t\u00eb parimeve t\u00eb para t\u00eb vet\u00ebdijes n\u00eb t\u00ebr\u00ebsi. Ai p\u00ebrcakton k\u00ebtu rendin e njohjes s\u00eb gj\u00ebrave, rast me t\u00eb cilin tregon se ekzistenca subjektive q\u00ebndron n\u00eb vendin e par\u00eb t\u00eb rendit t\u00eb njohjes. Cogito, ergo sum, \u00ebsht\u00eb rendi i par\u00eb i njohjes, e q\u00eb pastaj vijn\u00eb t\u00eb gjitha njohjet tjera. Mir\u00ebpo, ai duke teorizuar p\u00ebr rendin gnoseologjik t\u00eb qen\u00ebsis\u00eb, konsideronte se Zoti \u00ebsht\u00eb ontologjikisht i pari n\u00eb rendin e njohjes q\u00eb ne e kemi, por p\u00ebr arritjen e njohurive mbi t\u00eb, duhet nisur nga ekzistenca subjektive. P\u00ebr k\u00ebt\u00eb ai shprehet: \u201cPrandaj ngel vet\u00ebm ideja e Zotit, n\u00eb t\u00eb cilin duhet t\u00eb shqyrtohet a mos ka di\u00e7ka q\u00eb t\u00eb ket\u00eb mundur t\u00eb vinte nga un\u00eb vet\u00eb. Me emrin Zot un\u00eb kuptoj nj\u00eb substanc\u00eb t\u00eb pafundme, t\u00eb amshuar, t\u00eb pandryshueshme, t\u00eb pavarur, gjith\u00ebnjoh\u00ebse, t\u00eb gjith\u00ebfuqishme, dhe nga e cila un\u00eb vet\u00eb, dhe t\u00eb gjitha gj\u00ebrat e tjera q\u00eb jan\u00eb (n\u00eb qoft\u00eb e v\u00ebrtet\u00eb q\u00eb ka sosh q\u00eb ekzistojn\u00eb) jan\u00eb krijuar dhe prodhuar. (\u2026) Ideja e k\u00ebsaj qenieje n\u00eb shkall\u00ebn m\u00eb t\u00eb lart\u00eb t\u00eb p\u00ebrsosur dhe t\u00eb pafundme \u00ebsht\u00eb e v\u00ebrtet\u00eb: ngase, ndon\u00ebse mund t\u00eb shtirem se nj\u00eb qenie e till\u00eb nuk ekziston, megjithat\u00eb nuk mund t\u00eb shtirem se ideja e saj nuk m\u00eb paraqet asgj\u00eb reale\u201d (Ibid., ff. 49-50). Pra, Descartes-i duke shtjelluar ekzistenc\u00ebn e nj\u00eb ideje t\u00eb till\u00eb dhe duke folur p\u00ebr baz\u00ebn e saj metafizike, ai konkludon n\u00eb domosdoshm\u00ebrin\u00eb e ekzistimit t\u00eb vet\u00eb Zotit. D.m.th., ideja mbi Zotin \u00ebsht\u00eb e lindur. Idet\u00eb e lindura jan\u00eb t\u00eb ndryshme nga konstruksioni i fantazis\u00eb. Ato jan\u00eb t\u00eb qarta dhe paraqesin realizimin e mund\u00ebsive t\u00eb brendshme t\u00eb shpirtit. Fuqia e p\u00ebrgjithshme njoh\u00ebse bazohet n\u00eb k\u00ebt\u00eb kuptim, n\u00ebp\u00ebrmjet t\u00eb cilit mund\u00ebson realizimin e parimeve themelore t\u00eb nj\u00eb shkence gjith\u00ebp\u00ebrfshir\u00ebse. Idet\u00eb e lindura jan\u00eb ato q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me parimet e p\u00ebrgjithshme t\u00eb ekzistenc\u00ebs, k\u00ebshtuq\u00eb zbatohen si parime t\u00eb p\u00ebrgjithshme t\u00eb njohjes s\u00eb ekzistenc\u00ebs s\u00eb p\u00ebrgjithshme n\u00eb natyr\u00eb dhe t\u00eb ligjeve natyrore. Ai ve\u00e7ohet nga l\u00ebvizja e p\u00ebrmbajtjes ideore dhe e vendos si parim dhe si shkak t\u00eb ekzistenc\u00ebs s\u00eb p\u00ebrgjithshme. K\u00ebtu b\u00ebhet fjal\u00eb p\u00ebr procesin ku cogito-ja shpreh kuptimin absolut dhe e vendos si Un absolut, i cili n\u00eb metafizik\u00eb do t\u00eb fitoj\u00eb m\u00eb von\u00eb p\u00ebrmasa t\u00eb reja, m\u00eb t\u00eb thella, duke u transformuar edhe n\u00eb dije absolute t\u00eb shkencave moderne.<\/p>\n

T\u00eb gjitha lajthitjet e mundshme, sigurisht edhe t\u00eb pashmangshme, burojn\u00eb nga mungesa e p\u00ebrkryerjes njer\u00ebzore, e cila nuk mund t\u00eb njoh\u00eb n\u00eb \u00e7do moment dhe n\u00eb t\u00eb gjitha rrethanat at\u00eb q\u00eb \u00ebsht\u00eb e v\u00ebrtet\u00eb dhe q\u00eb buron nga p\u00ebrkryerja e Zotit. Descartes-i konsideron se Zoti \u00ebsht\u00eb substanc\u00eb absolute dhe d\u00ebshmi e v\u00ebrtet\u00ebsis\u00eb s\u00eb ekzistenc\u00ebs dhe njohjes mbi k\u00ebt\u00eb ekzistenc\u00eb. Kur kihet parasysh t\u00ebr\u00ebsia e ontologjis\u00eb s\u00eb Descartes-it, kur shpjegohet metafizika e tij n\u00ebp\u00ebrmjet t\u00ebr\u00ebsis\u00eb s\u00eb sistemit q\u00eb p\u00ebrpiqet ta nd\u00ebrtoj\u00eb ai, shihet qart\u00eb se tezat e tij ontologjike bazohen n\u00eb perceptimin dualist t\u00eb bot\u00ebs. \u00c7do gj\u00eb q\u00eb ekziston, ai e ndan n\u00eb sfer\u00ebn e materies dhe at\u00eb t\u00eb shpirtit. Kjo ndarje buron nga perceptimi i tij mbi substanc\u00ebn, e cila \u00ebsht\u00eb pik\u00ebnisja themelore e struktur\u00ebs s\u00eb metafizik\u00ebs s\u00eb tij. Sipas tij tipar i materies \u00ebsht\u00eb hap\u00ebsira ose shtrirja (res extenca). Kjo n\u00eb metafizik\u00ebn e Descartes-it njihet si substanc\u00eb e dyt\u00eb, kurse si substanc\u00eb e par\u00eb \u00ebsht\u00eb t\u00eb menduarit (res cogitas). Ai medonte se realiteti i p\u00ebrgjithsh\u00ebm \u00ebsht\u00eb ose res cogitas, q\u00eb n\u00ebnkupton shpirt, veprimtari shpirtrore, ose res extance, hap\u00ebsir\u00eb, shtrirje. Kjo \u00ebsht\u00eb esenca e dualizmit metafizik t\u00eb filozofis\u00eb s\u00eb tij. Shpirtin dhe trupin na paraqet si dy fenomene regullative, substanca q\u00eb n\u00ebp\u00ebrmes tyre rregullohet i t\u00ebr\u00eb realiteti.<\/p>\n

Descartes-i nuk ishte i sigurt drejtp\u00ebrdrejt p\u00ebr bot\u00ebn e jashtme. Q\u00eb t\u00eb sigurohej p\u00ebr k\u00ebt\u00eb, atij iu nevojit t\u00eb sigurohej p\u00ebr ekzistenc\u00ebn e Zotit, pastaj fal\u00eb v\u00ebrtet\u00ebsis\u00eb hyjnore t\u00eb sigurohej p\u00ebr vler\u00ebn e ideve t\u00eb qarta dhe t\u00eb dallueshme para se t\u00eb gjej\u00eb p\u00ebrvoj\u00ebn e sendeve. Shpeshher\u00eb Descartes-i p\u00ebr ta njohur bot\u00ebn e jashtme, e cila sipas tij na imponohet n\u00ebp\u00ebrmjet kaq shum\u00eb m\u00ebnyrave mbi ndijimet dhe shqisat tona dhe mbi mendimin, na kusht\u00ebzon me at\u00eb se ne kemi prej saj p\u00ebrfytyrime aq t\u00eb qarta dhe t\u00eb dallueshme, saq\u00eb n\u00ebse Zoti thot\u00eb t\u00eb v\u00ebrtet\u00ebn, ne mund t\u00eb pranojm\u00eb se bota e jashtme \u00ebsht\u00eb e v\u00ebrtet\u00eb.<\/p>\n

Descartes-i nga ana e tij arsyeton mbi at\u00eb q\u00eb q\u00ebndron e pandryshueshme gjat\u00eb ndryshimit. N\u00eb dor\u00ebn e tij ai mbante nj\u00eb cop\u00eb dylli, q\u00eb \u00ebsht\u00eb i fort\u00eb, i bardh\u00eb, i ftoht\u00eb, pa er\u00eb dhe me nj\u00eb form\u00eb t\u00eb p\u00ebrcaktuar. Kur i afrohet zjarrit nxehet. Copa e dyllit zbutet, ngjyra ndryshon, dylli l\u00ebshon nj\u00eb er\u00eb. Descartes-i nuk mendon p\u00ebr at\u00eb q\u00eb q\u00ebndron e pandryshueshme n\u00eb t\u00ebr\u00ebsin\u00eb e universit, por mbi at\u00eb q\u00eb mbetet e pandryshueshme n\u00eb cop\u00ebn e dyllit. T\u00eb gjitha cil\u00ebsit\u00eb ndryshojn\u00eb ajo q\u00eb mbetet \u00ebsht\u00eb koncepti: kemi t\u00eb b\u00ebjm\u00eb gjithnj\u00eb me dyllin (Ibid., f. 37). Gjith\u00e7ka q\u00eb e p\u00ebrb\u00ebn bot\u00ebn e jashtme n\u00eb syt\u00eb e tij \u00ebsht\u00eb nga vet\u00eb thelbi me natyr\u00eb konceptuale, gjeometrike. Cil\u00ebsit\u00eb ndijore nuk p\u00ebrb\u00ebjn\u00eb thelbin e sendeve. Thelbi i tyre \u00ebsht\u00eb shtrirja. Prov\u00eb p\u00ebr k\u00ebt\u00eb \u00ebsht\u00eb se sip\u00ebrfaqe ka atje ku ka trupa dhe atje ku nuk ka trupa nuk ka shtrirje. Nd\u00ebrsa mendimi p\u00ebr t\u00eb \u00ebsht\u00eb aktiv, ai vihet vetvetiu n\u00eb l\u00ebvizje. Andaj, ai mendonte se shtrirja \u00ebsht\u00eb pasive, \u00e7do l\u00ebvizje p\u00ebrcillet nga jasht\u00eb. P\u00ebr k\u00ebt\u00eb gjith\u00e7ka q\u00eb ekziston shnd\u00ebrrohet n\u00eb k\u00ebto dy substanca (realitete) themelore, t\u00eb pareduktueshme n\u00eb nj\u00ebri-tjetrin – shtrirja dhe mendimi, res cogitans dhe res extenca. Ai mendonte po ashtu se \u00ebsht\u00eb nj\u00eb dallim shum\u00eb i madh mes dy substancave, substanc\u00ebs s\u00eb trupit dhe substanc\u00ebs s\u00eb mendjes, sepse sipas tij: \u201c…trupi, p\u00ebr nga natyra e vet, \u00ebsht\u00eb gjithnj\u00eb i ndash\u00ebm, nd\u00ebrsa shpirti plot\u00ebsisht i pandash\u00ebm\u201d (Ibid., f. 37). Ky dualiz\u00ebm kaq i prer\u00eb, ia b\u00ebri t\u00eb v\u00ebshtir\u00eb Descartes-it shpjegimin sesi mendja dhe trupi mund t\u00eb veprojn\u00eb mbi nj\u00ebra-tjetr\u00ebn. N\u00eb qoft\u00eb se secila l\u00ebnd\u00eb ishte krejt\u00ebsisht e ndar\u00eb nga tjetra. At\u00ebher\u00eb mendja duhej t\u00eb strehohej brenda trupit ashtu si nj\u00eb timonier n\u00eb nj\u00eb anije (Ibid., f. 37). Pik\u00ebrisht p\u00ebr k\u00ebt\u00eb, Descartes-i p\u00ebr t\u2019i bashkuar k\u00ebto dy gj\u00ebra i referohet instanc\u00ebs supreme. Ai mendon se edhe Zoti mund t\u00eb perceptohet si ekzistenc\u00eb. Ideja mbi Zotin, n\u00ebp\u00ebrmjet s\u00eb cil\u00ebs shprehet esenca e tij, nuk \u00ebsht\u00eb e mundur t\u00eb kuptohet n\u00ebse mohohet ekzistenca e tij. Me k\u00ebt\u00eb i gjith\u00eb mendimi kartezian do t\u00eb ket\u00eb konsekuenca mjaft t\u00eb m\u00ebdha n\u00eb filozofin\u00eb e m\u00ebpastajme, deri tek Nietzsche, i cili p\u00ebrmes nj\u00eb kritike t\u00eb ashp\u00ebr do ta v\u00ebr\u00eb n\u00eb nj\u00eb rivler\u00ebsim rigoroz t\u00eb gjith\u00eb periudh\u00ebn racionaliste.<\/p>\n

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Shqyrtim mbi mendimin e Rene Descartes-it tek libri P\u00ebrsiatje Metafizike Edhe pse konsiderohet se me Sokratin fillon periudha racionaliste n\u00eb filozofi, \u00ebsht\u00eb Ren\u00e9 Descartes-i ai i cili njihet si themeluesi i racionalizmit. Sipas mendimit t\u00eb tij, burimi kryesor i njohjes s\u00eb drejt\u00eb dhe t\u00eb v\u00ebrtet\u00eb nuk \u00ebsht\u00eb p\u00ebrvoja apo ndijimet, si\u00e7 mendonin empirist\u00ebt dhe sensualist\u00ebt, […]<\/p>","protected":false},"author":266,"featured_media":10305,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[1831,1830],"ppma_author":[733],"class_list":["post-4047","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-persiatje-matafizike","tag-rene-descartes"],"authors":[{"term_id":733,"user_id":266,"is_guest":0,"slug":"dritan-dragusha","display_name":"Dritan Dragusha","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/dritan.webp","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/dritan.webp"},"user_url":"","last_name":"Dragusha","first_name":"Dritan","description":"Dritan Dragusha \u00ebsht\u00eb i diplomuar n\u00eb filozofi, n\u00eb Universitetin e Prishtin\u00ebs. Dritani \u00ebsht\u00eb i fokusuar n\u00eb teori t\u00eb kultur\u00ebs dhe gjithashtu n\u00eb let\u00ebrsi, kinema dhe muzik\u00eb. Po ashtu, merret edhe me gazetari. \u00cbsht\u00eb kolumnist i rregullt n\u00eb platform\u00ebn online \"sbunker.net\". Ka qen\u00eb edhe m\u00ebsimdh\u00ebn\u00ebs i filozofis\u00eb dhe etik\u00ebs n\u00eb \"The British School Kosova\". Bashkautor n\u00eb projektin kulturor televiziv \"Filozofema\", n\u00eb Radio Televizionin e Kosov\u00ebs. Aktualisht Dritani \u00ebsht\u00eb autor dhe moderator i emisionit \"Prizma\", n\u00eb televizionin T7."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4047","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\/266"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=4047"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4047\/revisions"}],"predecessor-version":[{"id":10306,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4047\/revisions\/10306"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/10305"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4047"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4047"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4047"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4047"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}