{"id":4085,"date":"2017-07-03T17:09:11","date_gmt":"2017-07-03T15:09:11","guid":{"rendered":"https:\/\/sbunker.org\/?p=4085"},"modified":"2024-12-13T17:15:45","modified_gmt":"2024-12-13T15:15:45","slug":"arti-ky-dekonstruktues-i-te-vertetes","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/arti-ky-dekonstruktues-i-te-vertetes\/","title":{"rendered":"Arti, ky dekonstruktues i t\u00eb v\u00ebrtet\u00ebs"},"content":{"rendered":"
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Ekskurs mbi filozofin\u00eb e artit sipas Friedrich Nietzsche-s<\/p>\n<\/div>\n

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Konsekuenca kryesore n\u00eb filozfin\u00eb e Nietzsche-s q\u00eb edhe e kishte si q\u00ebllim \u201cVdekjen e Zotit\u201d, por edhe t\u00eb gjitha besimeve dhe idhujtarive t\u00eb tjera, \u00ebsht\u00eb\u00a0vullneti p\u00ebr fuqi<\/em>. Kjo b\u00ebri q\u00eb njeriu t\u00eb orientohet drejt vet\u00ebs, drejt forcave t\u00eb tij t\u00eb brendshme. Prandaj, Nietzsche mendonte se \u201cKoncepti i \u2018Per\u00ebndis\u00eb\u2019 paraqet nj\u00eb largim nga jeta\u201d (Vullneti p\u00eb Pushtet<\/em>, fq. 26), pra, nj\u00eb largim nga realliteti. K\u00ebshtu q\u00eb, n\u00eb munges\u00eb t\u00eb nj\u00eb demiurgu (q\u00ebllimsh\u00ebm), si nj\u00eb rregullator i bot\u00ebs, tani njeriu i Nietzshce-s do t\u00eb fokusohet drejt jet\u00ebs konkrete dhe p\u00ebrgjegj\u00ebsive q\u00eb ajo k\u00ebrkon prej tij. Sepse si\u00e7 edhe ritheksonte pambarim vet\u00eb ai, se jeta \u00ebsht\u00eb nj\u00eb dhurat\u00eb e d\u00ebshtimit dhe se njeriut i mbetet q\u00eb t\u00eb merret me t\u00eb. Mir\u00ebpo, jeta manovron n\u00eb mes t\u00eb k\u00ebnaq\u00ebsis\u00eb dhe pak\u00ebnaq\u00ebsis\u00eb, dhe ne nuk mund t\u00eb zgjedhim vet\u00ebm nj\u00ebr\u00ebn prej tyre. \u00c7do zgjedhje nj\u00ebr\u00ebs nga njeriu n\u00eb k\u00ebt\u00eb rast n\u00ebnkupton edhe zgjedhjen e tjetr\u00ebs, sepse p\u00ebr Nietzsche-n, njeriu nuk ka mund\u00ebsi ta zgjedh\u00eb p.sh., vet\u00ebm k\u00ebnaq\u00ebsin\u00eb, por var\u00ebsisht sa zgjedh\u00eb nga nj\u00ebra, merr edhe nga tjetra. Andaj, Nietzsche \u00ebsht\u00eb i mendimit se ne duhet ta duam jet\u00ebn me t\u00ebr\u00eb fuqin\u00eb q\u00eb kemi. \u201cPo: ne e duam jet\u00ebn, jo se ne jemi m\u00ebsuar me jet\u00ebn, por se jemi m\u00ebsuar t\u00eb duam\u201d (K\u00ebshtu fliste Zarathrustra<\/em>, fq. 50). Me k\u00ebt\u00eb Nietzsche na b\u00ebn me dije se jeta \u00ebsht\u00eb e v\u00ebshtir\u00eb dhe e mundimshme, por\u00a0vullneti p\u00ebr fuqi<\/em>\u00a0i dyzuar me dashurin\u00eb krijon parakushte p\u00ebr jet\u00ebn. \u00cbsht\u00eb dashuria ajo e cila neve na jep fuqin\u00eb dhe kurajon p\u00ebr jet\u00eb. Koncepti i dashuris\u00eb tek Nietzsche \u00ebsht\u00eb i mbrujtur nga nj\u00eb shpirt pohues, i cili synon ta k\u00ebnaq\u00eb egon, por q\u00eb nuk bie n\u00eb humner\u00ebn pesimiste.<\/p>\n

Kur th\u00ebrriste i marri se \u201cZoti ka vdekur\u201d, ai nuk klithte me p\u00ebrd\u00ebllimin se tani kemi humbur rrug\u00ebn, si\u00e7 e besonin t\u00eb pafuqishmit, por me k\u00ebt\u00eb ai na b\u00ebnte me dije p\u00ebr prishjen e nj\u00eb rendi i kinse barazis\u00eb n\u00eb mes njer\u00ebzve, p\u00ebr faktin se tani po u shkap\u00ebrderdh\u00ebshin para k\u00ebmb\u00ebve t\u00eb tyre themelet e t\u00eb v\u00ebrtetave absolute. Me dekompozimin e k\u00ebtyre t\u00eb v\u00ebrtetave, po rr\u00ebnohej edhe nj\u00eb jet\u00eb e nd\u00ebrtuar mbi themelet e metafizik\u00ebs transcendentale, e cila i kishte b\u00ebr\u00eb t\u00eb ditura kapacitetet e njeriut si dhe destinacionin e tij. Mir\u00ebpo, tani \u00e7do gj\u00eb futet n\u00eb nj\u00eb paqart\u00ebsi, me t\u00eb cil\u00ebn njeriu modern nuk ishte i m\u00ebsuar, sepse ai prej koh\u00ebsh vet kishte krijuar mure brenda vet\u00ebs, duke u paraqitur si i pafuqish\u00ebm karr\u00ebshi bot\u00ebs q\u00eb e rrethonte dhe njohjes s\u00eb saj, andaj dalja nga nj\u00eb realitet i till\u00eb krijoi pasiguri dhe frik\u00eb tek ai.<\/p>\n

Por, Nietzsche pohonte se ndjenja se e kemi gjetur shpjegimin p\u00ebr bot\u00ebn dhe se Zoti \u00ebsht\u00eb ai i cili do t\u00eb na shpie drejt\u00eb rrug\u00ebs s\u00eb duhur, ishte nj\u00eb kredhje n\u00eb iluzione, por edhe q\u00eb ta ndrydhnin\u00a0vullnetin p\u00ebr fuqi<\/em>\u00a0brenda njeriut. Kjo nuk do t\u00eb thot\u00eb se me automatiz\u00ebm do t\u00eb krijohet nj\u00eb gjendje lirie dhe k\u00ebnaq\u00ebsie, por kjo \u00ebsht\u00eb nj\u00eb mund\u00ebsi q\u00eb njeriu t\u00eb mund (e kjo tani varet vet\u00ebm nga vullneti i tij), t\u00eb b\u00ebj\u00eb hapin cil\u00ebsor drejt njohjes s\u00eb vetvetes. P\u00ebrndryshe, n\u00ebse njeriu nuk mund ta tejkaloj\u00eb nj\u00eb bot\u00eb me Zot, at\u00ebher\u00eb, ai edhe m\u00eb do t\u00eb kredhet n\u00eb t\u00eb shkuar\u00ebn dhe do t\u00eb jetoj\u00eb p\u00ebr t\u00eb ardhmen, pa e shijuar asnj\u00ebher\u00eb momentin, e q\u00eb \u00ebsht\u00eb vet\u00eb jeta. K\u00ebt\u00eb gjendje pasigurie q\u00eb njeriu mund ta ket\u00eb pasi jan\u00eb shembur t\u00eb gjitha t\u00eb v\u00ebrtetat metafizike dhe t\u00eb v\u00ebrtetat morale, e thekson edhe tek dilemat q\u00eb na i paraqet p\u00ebrmes personazhit Zarathrustra. N\u00eb fakt n\u00eb k\u00ebt\u00eb pik\u00eb shp\u00ebrfaqet raporti i njeriut me bot\u00ebn pasiq\u00eb tani bota ka mbetur pa forc\u00ebn supreme.<\/p>\n

Ja n\u00eb \u00e7far\u00eb m\u00ebnyr\u00eb Nietzsche na e paraqet raportin e njeriut me t\u00eb kaluar\u00ebn n\u00ebp\u00ebrmes hijes s\u00eb tij q\u00eb vazhdimisht e ndjek nga pas: (…)pas shpin\u00ebs s\u00eb vet, d\u00ebgjoj nj\u00eb z\u00eb t\u00eb ri q\u00eb b\u00ebrtiste: Ndalu, Zarathrustra! Ndalu, kur po t\u00eb them! Un\u00eb jam, o Zarathrustra, un\u00eb, hija jote!\u201d Por, Zarathustra nuk donte t\u00eb ndalej, sepse papritmas e kishte kapur zem\u00ebrimi nga sulmi i madh dhe shtyrja n\u00eb malet e tij. \u201cKu humbi vetmia ime?\u201d tha. (…)Hija ime po m\u00eb th\u00ebrret? \u00c7ka ka mbetur nga hija ime! Le t\u00eb ik\u00eb me mua! Un\u00eb \u2013 do t\u00eb iki prej saj. (…) Kush je ti? pyeti Zarathustra me zemrim\u00eb, \u00e7ka po k\u00ebrkon k\u00ebtu? Dhe pse po quhesh hija ime? Ti nuk po m\u00eb p\u00eblqen. M\u00eb fal u p\u00ebrgjigj hija, q\u00eb un\u00eb jam un\u00eb: e n\u00eb qoft\u00eb se nuk t\u00eb p\u00eblqej, aq m\u00eb mir\u00eb, o Zarathustra! (…)Un\u00eb jam udh\u00ebtari q\u00eb tash shum\u00eb e shum\u00eb koh\u00eb eci pas teje, k\u00ebmba k\u00ebmb\u00ebs: gjithmon\u00eb jam n\u00eb rrug\u00eb, por pa q\u00ebllim, e besa edhe pa sht\u00ebpi.<\/em>(Po aty, fq. 284-285). Nietzsche k\u00ebtu n\u00ebp\u00ebrmes na paraqet ndikimin e fuqish\u00ebm q\u00eb e kaluara ka mbi ne, se sa pran\u00eb ajo na shfaqet dhe sa e v\u00ebshtir\u00eb \u00ebsht\u00eb shk\u00ebputja prej saj. Hija q\u00eb na ndjek nga pas n\u00eb fakt \u00ebsht\u00eb zbras\u00ebtia tanim\u00eb n\u00eb bot\u00ebn krijuar.<\/p>\n

Mir\u00ebpo, p\u00ebr Nietzsche-n \u00ebsht\u00eb e qart\u00eb se komoditeti q\u00eb kjo e kaluar kishte ngulitur thell\u00eb n\u00eb mendjen e njeriut modern, kishte b\u00ebr\u00eb pik\u00ebrisht q\u00eb kjo mendje q\u00eb jetonte n\u00eb nj\u00eb bot\u00eb transcendente, dhe q\u00eb e kishte t\u00eb v\u00ebshtir\u00eb t\u00eb shkundej nga ky gjum\u00eb i arsyes. Dalja nga nj\u00eb format i till\u00eb reflektimi \u00ebsht\u00eb nj\u00eb fush\u00eb me plot t\u00eb panjohura. Por, p\u00ebr Nietzsche-n \u00ebsht\u00eb tani e qart\u00eb se ne assesi nuk mund t\u00eb shkojm\u00eb drejt vetvet\u00ebs, drejt natyr\u00ebs njer\u00ebzore pa b\u00ebr\u00eb hapin drejt ballafaqimit s\u00eb asaj bote q\u00eb vet e krijuam dhe u b\u00ebm\u00eb pastaj rob\u00ebr t\u00eb saj. Gjithashtu, duhet ta kemi t\u00eb qart\u00eb se, edhe pse Nietzsche e konsideron se ballafaqimi me veten \u00ebsht\u00eb nj\u00eb nga format m\u00eb t\u00eb v\u00ebshtira t\u00eb njeriut, ai mendon se kjo nuk \u00ebsht\u00eb e mjaftueshme q\u00eb ne t\u00eb mund ta njohim vetveten. Te libri\u00a0Udh\u00ebtari dhe hija e tij<\/em>, n\u00eb seksionin 223, ai pohon k\u00ebshtu:\u00a0\u201cV\u00ebzhgimi i dretp\u00ebrdrejt i vet\u00ebs nuk mjafton dhe \u00ebsht\u00eb mjaft larg nga njohja e vetes. Kemi nevoj\u00eb p\u00ebr historin\u00eb sepse e shkuara rrjedh te ne me nj\u00ebqind val\u00eb, ne vet\u00eb nuk jemi gj\u00eb tjet\u00ebr ve\u00e7se ajo q\u00eb n\u00eb \u00e7do \u00e7ast ndjejm\u00eb nga ky v\u00ebshtrim i vazhduesh\u00ebm. Dhe k\u00ebtu n\u00ebse duam t\u00eb zhytemi n\u00eb lumin e qenies son\u00eb, n\u00eb dukje vet\u00ebm yni dhe personal, vlen fjala e Heraklitit: nuk lundron dot dy her\u00eb n\u00eb t\u00eb nj\u00ebjtin lum\u00eb. (…<\/em>)K\u00ebshtu njohja e vetes b\u00ebhet njohje e t\u00eb gjith\u00ebs n\u00eb raport me gjith\u00eb t\u00eb shkuar\u00ebn, ashtu si, sipas nj\u00eb nd\u00ebrlidhjesh konsideratash t\u00eb ndryshme dhe vet\u00ebm t\u00eb prekura k\u00ebtu, p\u00ebrcaktimi dhe edukimi i vet\u00ebs, te shpirt\u00ebrat m\u00eb t\u00eb lir\u00eb dhe largpam\u00ebs, mund t\u00eb b\u00ebhej nj\u00eb dit\u00eb p\u00ebrcaktimi i s\u00eb t\u00ebr\u00ebs, n\u00eb raport me \u00e7do shoq\u00ebri njerzore t\u00eb ardhshme\u201d (Udh\u00ebtari dhe hija e tij<\/em>, fq. 92). K\u00ebtu ai v\u00eb n\u00eb spikam\u00eb horizontin e gjer\u00eb dhe koloritin e pafund\u00ebm t\u00eb mund\u00ebsive q\u00eb krijohet dhe q\u00eb njeriu duhet t\u00eb jet\u00eb n\u00eb gjendje q\u00eb p\u00ebrmes\u00a0vullnetit p\u00ebr fuqi<\/em>\u00a0t\u2019iu jap\u00eb edhe kuptim, por edhe q\u00eb fatin e tij ta lidh\u00eb jo me njohjen e bot\u00ebs objektive, por me bot\u00ebn e brendshme t\u00eb tij ku \u00ebsht\u00eb edhe burimi i artit.<\/p>\n

Pik\u00ebrisht p\u00ebr t\u2019i ikur nj\u00eb gjendje t\u00eb till\u00eb, Nietzsche kishte shpallur \u201cVdekjen e Zotit\u201d, e q\u00eb bot\u00ebn, por edhe mendimin i hedh\u00eb n\u00eb pozitat e hi\u00e7it. N\u00eb k\u00ebt\u00eb rend nihilist q\u00eb krijohet vjen n\u00eb shprehje\u00a0vullneti p\u00ebr fuqi<\/em>\u00a0si nj\u00eb rend i qen\u00ebsish\u00ebm, i cili p\u00ebr Nietzsche-n paraqet edhe shtys\u00eb e cila shkat\u00ebrron dhe rikrijon po ashtu. K\u00ebto vizione hapin horizonte t\u00eb reja t\u00eb cilat pothuajse gjithnj\u00eb jan\u00eb n\u00eb rikthimin e p\u00ebrhersh\u00ebm t\u00eb s\u00eb nj\u00ebjt\u00ebs. Ky moment konsiderohet edhe si forma m\u00eb e lart\u00eb n\u00eb filozofin\u00eb e Nietzsche-s, sepse n\u00eb k\u00ebt\u00eb pik\u00eb filozofia hyn n\u00eb nj\u00eb rend jo t\u00eb domosdosh\u00ebm ciklik, por n\u00eb nj\u00eb rend q\u00eb \u00ebsht\u00eb p\u00ebrcaktues i nj\u00eb forme p\u00ebrmes shprehjes artistike e cila shprehje kalon nga \u201cVdekja e Zotit\u201d p\u00ebrmes\u00a0vullnetit p\u00ebr fuqi<\/em>\u00a0dhe arrin n\u00eb stadin artistik, q\u00eb edhe njihet si\u00a0filozofia e jet\u00ebs<\/em>. Kushtimisht t\u00eb themi, bota n\u00eb k\u00ebt\u00eb frym\u00eb t\u00eb t\u00eb filozofuarit p\u00ebrfaq\u00ebsohet nga artisti, i cili n\u00ebp\u00ebrmes artit dhe estetik\u00ebs (jo estetik\u00ebs si disiplin\u00eb, por estetika si shprehje e brendshme artistike), i cili do t\u2019i jap\u00eb form\u00eb bot\u00ebs ku tani mbret\u00ebron hi\u00e7i. Pra, artisti me an\u00eb t\u00eb shkatht\u00ebsive dhe fuqis\u00eb s\u00eb tij nxjerr artin nga brend\u00ebsia shpirt\u00ebrore dhe e v\u00eb at\u00eb n\u00eb sken\u00eb pa ndjer\u00eb nevoj\u00ebn e p\u00ebrjet\u00ebsis\u00eb, por vet t\u00eb jet\u00eb brenda nj\u00eb momenti t\u00eb amshuesh\u00ebm, moment i cili p\u00ebrbrenda ka nevoj\u00ebn edhe p\u00ebr shkat\u00ebrrim. Shpirti i njeriut duhet ta njoh\u00eb t\u00eb kaluar\u00ebn si pjes\u00eb t\u00eb tij, por pa e vendosur at\u00eb si nj\u00eb udh\u00ebrr\u00ebfyese.<\/p>\n

Gjithashtu, sikur ta transformonim fraz\u00ebn e Nietzsche-s kur pohon se\u00a0jeta pa muzik\u00eb do t\u00eb ishte nj\u00eb gabim<\/em>, dhe k\u00ebt\u00eb ta zgjerojm\u00eb p\u00ebrgjith\u00ebsi n\u00eb art, at\u00ebher\u00eb, lirisht do t\u00eb mund t\u00eb themi se\u00a0jeta pa art nuk do t\u00eb kishte kuptim<\/em>, dhe m\u00eb tutje, mbi jet\u00ebn, Nietzche shprehet : \u201c\u00c7far\u00eb vlejn\u00eb n\u00eb vetvete vler\u00ebsimet tona morale? Cili \u00ebsht\u00eb rezultati i sundimit t\u00eb tyre? P\u00ebr k\u00eb? \u2013 P\u00ebrgjigja: p\u00ebr jet\u00ebn,. Por \u00e7far\u00eb \u00ebsht\u00eb jeta? K\u00ebtu \u00ebsht\u00eb i nevojsh\u00ebm nj\u00eb kuptim i ri dhe m\u00eb i vendosur i konceptit jet\u00eb. Formula ime p\u00ebr jet\u00ebn \u00ebsht\u00eb: Jeta \u00ebsht\u00eb vullnet p\u00ebr pushtet\u201d (Will Durant,\u00a0Friedrich Nietzsche \u2013 Vullneti p\u00eb Pushtet<\/em>, fq. 14).<\/p>\n

Pra, k\u00ebt\u00eb\u00a0vullnet p\u00ebr fuqi<\/em>\u00a0e ka\u00a0mbinjeriu<\/em> nietzschean, i cili artin e p\u00ebrdor\u00eb n\u00eb frym\u00ebn e jet\u00ebs dhe jet\u00ebn po ashtu n\u00eb frym\u00eb artistike. Kjo krijimtari artistike p\u00ebr artistin nietzschean, \u00ebsht\u00eb origjinale, \u00ebsht\u00eb di\u00e7ka q\u00eb vjen leht\u00ebsisht n\u00eb shprehje, pa ndjer\u00eb nevoj\u00ebn e hakmarrjes apo frik\u00ebs. Kjo ndjenj\u00eb q\u00eb del nga brendia e shpirtit artistik \u00ebsh\u00eb burimi q\u00eb mund\u00ebson vet\u00eb jet\u00ebn. (Mbi)njeriu i Nietzsche-s ndjen\u00eb vet\u00ebm momentin e krijuar dhe t\u00eb cilit i p\u00ebrkushtohet dhe po ashtu p\u00ebr t\u00eb cilin krijon. Njeriu i Nietzsche-s b\u00ebhet mbinjeri at\u00ebher\u00eb kur jet\u00ebn e kupton dhe p\u00ebrjeton si nj\u00eb mund\u00ebsi e shprehjes artistike.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Ekskurs mbi filozofin\u00eb e artit sipas Friedrich Nietzsche-s Konsekuenca kryesore n\u00eb filozfin\u00eb e Nietzsche-s q\u00eb edhe e kishte si q\u00ebllim \u201cVdekjen e Zotit\u201d, por edhe t\u00eb gjitha besimeve dhe idhujtarive t\u00eb tjera, \u00ebsht\u00eb\u00a0vullneti p\u00ebr fuqi. Kjo b\u00ebri q\u00eb njeriu t\u00eb orientohet drejt vet\u00ebs, drejt forcave t\u00eb tij t\u00eb brendshme. Prandaj, Nietzsche mendonte se \u201cKoncepti i […]<\/p>","protected":false},"author":266,"featured_media":11146,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[2052,1786,1760],"ppma_author":[733],"class_list":["post-4085","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-arti","tag-filozofia","tag-friedrich-nietzsche"],"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\/4085","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=4085"}],"version-history":[{"count":2,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4085\/revisions"}],"predecessor-version":[{"id":11147,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4085\/revisions\/11147"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/11146"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4085"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4085"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4085"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4085"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}