{"id":4095,"date":"2017-08-02T11:34:25","date_gmt":"2017-08-02T09:34:25","guid":{"rendered":"https:\/\/sbunker.org\/?p=4095"},"modified":"2024-11-14T11:36:40","modified_gmt":"2024-11-14T09:36:40","slug":"ligjerata-jefferson-e-vitit-2017","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/ligjerata-jefferson-e-vitit-2017\/","title":{"rendered":"Ligj\u00ebrata Jefferson e vitit 2017"},"content":{"rendered":"
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(Kjo ligj\u00ebrat\u00eb p\u00ebrmban materiale nga Monarkia e Frik\u00ebs: Nj\u00eb Filozofe v\u00ebshtron Kriz\u00ebn Ton\u00eb Politike [The Monarchy of Fear: A Philosopher Looks at Our Political Crisis], nga Martha Nussbaum, q\u00eb do t\u00eb botohet n\u00eb vitin 2018)<\/p>\n<\/div>\n

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PJESA E PAR\u00cb<\/p>\n

N\u00eb fund t\u00eb\u00a0Orestias<\/em>\u00a0s\u00eb Eskilit, n\u00eb qytetin e Athin\u00ebs ndodhin dy shnd\u00ebrrime. Nj\u00eb prej tyre \u00ebsht\u00eb i famsh\u00ebm, e tjetri shpesh lihet pas dore. N\u00eb shnd\u00ebrrimin e famsh\u00ebm, p\u00ebr t\u00eb z\u00ebv\u00ebnd\u00ebsuar dhe p\u00ebrfunduar ciklin e gjakmarrjes, Atena prezanton institucionet ligjore. Duke vendosur gjykat\u00ebn me procedura t\u00eb rregulluara t\u00eb fakteve dhe argumenteve, dhe nj\u00eb juri t\u00eb zgjedhur me short nga qytetar\u00ebt e Athin\u00ebs; ajo deklaron se prej at\u00ebher\u00eb, n\u00eb vend se p\u00ebrmes Erinieve, per\u00ebndeshave t\u00eb lashta t\u00eb hakmarrjes, gjakmarrja do t\u00eb rregullohet me ligj. Por Eriniet nuk \u00ebsht\u00eb se thjesht p\u00ebrjashtohen. P\u00ebrkund\u00ebr k\u00ebsaj, Atena i bind ato q\u00eb t\u2019i bashkohen qytetit, duke iu dh\u00ebn\u00eb atyre nj\u00eb vend nderi n\u00eb n\u00ebntok\u00eb, si mir\u00ebnjohje p\u00ebr r\u00ebnd\u00ebsin\u00eb e tyre p\u00ebr mir\u00ebqenien e qytetit.<\/p>\n

Zakonisht, l\u00ebvizja e Aten\u00ebs kuptohet si miratim se sistemi ligjor duhet t\u00eb p\u00ebrfshij\u00eb dhe t\u00eb nderoj\u00eb pasionet nd\u00ebshkuese. Vet\u00eb k\u00ebto pasione mbesin t\u00eb pandryshuara; ato thjesht gjejn\u00eb nj\u00eb sht\u00ebpi t\u00eb re t\u00eb nd\u00ebrtuar p\u00ebrreth tyre. Eriniet pajtohen q\u00eb t\u00eb pranojn\u00eb detyrimet e ligjit, por ato e ruajn\u00eb natyr\u00ebn e tyre t\u00eb pandryshuar, t\u00eb err\u00ebt e hakmarr\u00ebse.<\/p>\n

Ai interpretim, megjithat\u00eb, injoron shnd\u00ebrrimin tjet\u00ebr, nj\u00eb shnd\u00ebrrim q\u00eb \u00ebsht\u00eb brenda karakterit t\u00eb vet\u00eb Erinieve. Me t\u00eb filluar drama, Eriniet p\u00ebrshkruhen si t\u00eb neveritshme dhe tmerruese. Thuhet se ato jan\u00eb t\u00eb zeza, t\u00eb p\u00ebshtira; syt\u00eb e tyre pikojn\u00eb nj\u00eb l\u00ebng shum\u00eb t\u00eb sh\u00ebmtuar. Apoloni madje thot\u00eb se ato vjellin sht\u00ebllunga gjaku, t\u00eb cilat i kan\u00eb g\u00eblltitur nga preja e tyre. Ato i p\u00ebrkasin, thot\u00eb ai, nj\u00eb tiranie barbare ku mbret\u00ebron mizoria.<\/p>\n

E as edhe at\u00ebher\u00eb kur ato zgjohen, Eriniet nuk i p\u00ebrg\u00ebnjeshtrojn\u00eb k\u00ebto p\u00ebrshkrime t\u00eb zymta. P\u00ebrderisa fantazma e Klitemnestr\u00ebs i th\u00ebrret, ato nuk flasin, por vet\u00ebm l\u00ebshojn\u00eb pasthirrma, t\u00eb qara, e \u00e7irrje kafsh\u00ebsh. Kur ato fillojn\u00eb t\u00eb flasin, fjal\u00ebt e vetme q\u00eb thon\u00eb jan\u00eb \u201ckapeni at\u00eb kapeni at\u00eb kapeni at\u00eb,\u201d po aq af\u00ebr thirrjes s\u00eb gjuetis\u00eb s\u00eb nj\u00eb predatori, sa e lejon zhanri. Klitemnestra thot\u00eb: \u201cN\u00eb \u00ebndrr\u00ebn t\u00ebnde e ndjek pren\u00eb, dhe leh si zagari i t\u00ebrbuar pas ndjekjes s\u00eb gjakut.\u201d Edhe pse Erinieve m\u00eb von\u00eb u jepet nj\u00eb fjalim poetik, si\u00e7 e k\u00ebrkon zhanri, ne nuk e harrojm\u00eb asnj\u00ebher\u00eb k\u00ebt\u00eb karakterizim fillestar.<\/p>\n

Ajo \u00e7far\u00eb ka b\u00ebr\u00eb Eskili \u00ebsht\u00eb p\u00ebrshkrimi i m\u00ebris\u00eb s\u00eb pafre. Ajo \u00ebsht\u00eb obsesive, destruktive, dhe ekziston vet\u00ebm p\u00ebr t\u00eb shkaktuar dhimbje e t\u00eb k\u00ebqija. (Si\u00e7 v\u00ebshtron filozofi i dalluar i shekullit t\u00eb 18-t\u00eb, \u00a0Bishop Butler, \u201cAsnj\u00eb parim apo pasion tjet\u00ebr, nuk e ka p\u00ebr p\u00ebrfundim mjerimin e qenieve njer\u00ebzore.\u201d) Ideja e Apolonit \u00ebsht\u00eb se krijesat e t\u00ebrbuara b\u00ebjn\u00eb pjes\u00eb diku tjet\u00ebr, e gjithsesi jo n\u00eb nj\u00eb demokraci q\u00eb i p\u00ebrmbahet ligjit.<\/p>\n

T\u00eb pandryshuara, k\u00ebto Erinie, nuk mund t\u00eb jen\u00eb n\u00eb themelet e sistemit ligjor n\u00eb nj\u00eb shoq\u00ebri q\u00eb i p\u00ebrkushtohet sundimit t\u00eb ligjit. Ju nuk i vendosni qent\u00eb e eg\u00ebr n\u00eb kafaz dhe t\u00eb prisni drejt\u00ebsi. Por Eriniet nuk e b\u00ebjn\u00eb tranzicionin n\u00eb demokraci t\u00eb pandryshuara. Deri shum\u00eb von\u00eb n\u00eb dram\u00eb, ato jan\u00eb ende vetet e tyre shtazarake, q\u00eb k\u00ebrc\u00ebnojn\u00eb t\u00eb vjellin helm mbi tok\u00eb. Pastaj, megjithat\u00eb, Atena i bind ato q\u00eb t\u00eb ndryshojn\u00eb veten n\u00eb m\u00ebnyr\u00eb q\u00eb t\u2019i bashkohen sip\u00ebrmarrjes s\u00eb saj.<\/p>\n

\u201cQet\u00ebsohuni, q\u00eb t\u00eb ndalni forc\u00ebn e idh\u00ebt t\u00eb val\u00ebs s\u00eb zez\u00eb t\u00eb zem\u00ebrimit\u201d – u thot\u00eb ajo. Por sigurisht se kjo do t\u00eb thot\u00eb ndryshim virtual i identitetit, aq t\u00eb lidhura jan\u00eb ato me forc\u00ebn obsesive t\u00eb zem\u00ebrimit. Ajo u ofron atyre incentiva p\u00ebr t\u2019iu bashkuar demokracis\u00eb: nj\u00eb vend nderi, respektin e qytetar\u00ebve \u2013 por vet\u00ebm n\u00ebse ato adoptojn\u00eb nj\u00eb diapazon t\u00eb ri ndjenjash, duke e z\u00ebvend\u00ebsuar nd\u00ebshkimin (retribucionin) me dashamir\u00ebsin\u00eb e drejtuar kah e ardhmja. Mbase m\u00eb e r\u00ebnd\u00ebsishmja nga t\u00eb gjitha k\u00ebto \u00ebsht\u00eb se, ato, duhet t\u00eb d\u00ebgjojn\u00eb z\u00ebrin e bindjes. Ato e pranojn\u00eb ofert\u00ebn e saj, dhe shprehen \u201cme but\u00ebsi.\u201d Secili, deklarojn\u00eb ato, duhet t\u2019i jap\u00eb tjetrit me zem\u00ebrgj\u00ebr\u00ebsi, n\u00eb nj\u00eb \u201cmend\u00ebsi t\u00eb dashuris\u00eb s\u00eb p\u00ebrbashk\u00ebt.\u201d Jo befasisht, ato shnd\u00ebrrohen fizikisht n\u00eb m\u00ebnyra p\u00ebrkat\u00ebse. Ato me sa duket marrin nj\u00eb pozicion vertikal p\u00ebr procesionin me t\u00eb cilin p\u00ebrfundon drama, dhe ato pranojn\u00eb rroba t\u00eb kuqe nga nj\u00eb grup qytetar\u00ebsh p\u00ebrcjell\u00ebs. Ato jan\u00eb b\u00ebr\u00eb athinase, n\u00eb vend se bisha. Vet\u00eb emri i tyre ka ndryshuar: ato tash jan\u00eb T\u00eb Sjellshmet (Eumenides).<\/p>\n

Ky shnd\u00ebrrim i dyt\u00eb \u00ebsht\u00eb po aq i r\u00ebnd\u00ebsish\u00ebm sa i pari, n\u00eb t\u00eb v\u00ebrtet\u00eb, ky \u00ebsht\u00eb ky\u00e7 kundrejt suksesit t\u00eb t\u00eb parit. Eskili tregon se nj\u00eb rend ligjor demokratik nuk mundet q\u00eb t\u00eb nd\u00ebrtoj\u00eb nj\u00eb kafaz p\u00ebrreth nd\u00ebshkimit, por duhet q\u00eb ta shnd\u00ebrroj\u00eb at\u00eb n\u00eb themel, prej nj\u00eb di\u00e7kaje jo fort njer\u00ebzore, obsesive, e t\u00eb etur p\u00ebr gjak, te di\u00e7ka njer\u00ebzore, q\u00eb pranon arsyet, di\u00e7ka q\u00eb mbron jet\u00ebn n\u00eb vend se ta k\u00ebrc\u00ebnoj\u00eb at\u00eb. Eriniet jan\u00eb ende t\u00eb nevojshme, sepse kjo \u00ebsht\u00eb nj\u00eb bot\u00eb e pap\u00ebrsosur dhe gjithmon\u00eb do t\u00eb ket\u00eb krime p\u00ebr t\u2019u zgjidhur. Por ato nuk k\u00ebrkohen apo nevojiten n\u00eb form\u00ebn e tyre origjinale. Ato duhet t\u00eb b\u00ebhen instrumente t\u00eb drejt\u00ebsis\u00eb dhe t\u00eb mir\u00ebqenies njer\u00ebzore. Qyteti \u00e7lirohet prej kamzhikut t\u00eb zem\u00ebrimit hakmarr\u00ebs, i cili prodhon konflikt civil. N\u00eb vend t\u00eb tij, qyteti merr drejt\u00ebsi q\u00eb sheh p\u00ebrpara.<\/p>\n

Sikurse demokracit\u00eb moderne, demokracia e lasht\u00eb greke kishte probleme me zem\u00ebrimin. Lexoni historian\u00ebt, dhe do t\u00eb shihni gj\u00ebra q\u00eb nuk jan\u00eb t\u00eb larg\u00ebta: individ\u00eb q\u00eb akuzojn\u00eb obsesivisht njer\u00ebzit, t\u00eb cil\u00ebt i faj\u00ebsojn\u00eb p\u00ebr padrejt\u00ebsi; grupe q\u00eb faj\u00ebsojn\u00eb grupe t\u00eb tjera p\u00ebr munges\u00eb pushteti; qytetar\u00eb q\u00eb faj\u00ebsojn\u00eb politikan\u00eb me em\u00ebr dhe elita t\u00eb tjera p\u00ebr p\u00ebrdhosje t\u00eb vlerave m\u00eb t\u00eb dashura t\u00eb demokracis\u00eb; grupe t\u00eb tjera q\u00eb faj\u00ebsojn\u00eb vizitor\u00eb t\u00eb huaj, apo madje edhe gra, p\u00ebr fatkeq\u00ebsit\u00eb e tyre politike dhe personale.<\/p>\n

Zem\u00ebrimi t\u00eb cilin grek\u00ebt \u2013 dhe, m\u00eb von\u00eb, romak\u00ebt \u2013 e njihnin aq mir\u00eb, ishte nj\u00eb zem\u00ebrim i mbushur me frik\u00eb ndaj dob\u00ebsive t\u00eb veta njer\u00ebzore. Madje filozofi romak Lukreci thot\u00eb se i gjith\u00eb zem\u00ebrimi politik \u00ebsht\u00eb nj\u00eb rritje e frik\u00ebs \u00a0– e terrorit t\u00eb secil\u00ebs foshnjeje njer\u00ebzore, q\u00eb vjen n\u00eb k\u00ebt\u00eb bot\u00eb e pashpres\u00eb, dhe, ndryshe nga t\u00eb gjith\u00eb kafsh\u00ebt e tjera, nuk mund t\u00eb b\u00ebj\u00eb asnj\u00eb gj\u00eb si e vetme, dhe s\u00eb cil\u00ebs i nevojiten t\u00eb tjer\u00ebt p\u00ebr t\u00eb mbetur gjall\u00eb. Lukreci sheh se p\u00ebrderisa jeta vazhdon, vazhdon edhe cenueshm\u00ebria, e madje edhe rritet, meq\u00eb vet\u00ebdija p\u00ebr vdekjen n\u00eb nj\u00eb moment na godet fuqish\u00ebm, duke na b\u00ebr\u00eb t\u00eb kuptojm\u00eb se jemi t\u00eb pashpres\u00eb p\u00ebr sa i p\u00ebrket gj\u00ebs\u00eb m\u00eb t\u00eb r\u00ebnd\u00ebsishme. Kjo frik\u00eb, thot\u00eb ai, p\u00ebrkeq\u00ebson gjith\u00e7ka, duke na \u00e7uar n\u00eb s\u00ebmundje politike te t\u00eb cilat do t\u00eb kthehemi m\u00eb von\u00eb. Sa p\u00ebr tash, sidoqoft\u00eb, le t\u00eb fokusohemi te zem\u00ebrimi.<\/p>\n

Grek\u00ebt dhe romak\u00ebt pan\u00eb shum\u00eb zem\u00ebrim p\u00ebrreth tyre. Por si\u00e7 tregon klasicisti William Harris n\u00eb librin e tij T\u00eb P\u00ebrmbash T\u00ebrbimin [Restraining Rage], ata nuk e p\u00ebrqafuan apo vler\u00ebsuan zem\u00ebrimin. Ata nuk e p\u00ebrkufizuan burr\u00ebrin\u00eb n\u00eb terma t\u00eb zem\u00ebrimit, dhe n\u00eb t\u00eb v\u00ebrtet\u00eb, sikurse me ato Erinie, tentuan t\u2019ia mveshin grave, t\u00eb cilat ata i konsideronin se t\u00eb mang\u00ebta p\u00ebr nga arsyeshm\u00ebria. Sado q\u00eb ata ndjenin dhe shprehnin zem\u00ebrim, ata zhvilluan betej\u00eb kulturore kund\u00ebr zem\u00ebrimit, duke e par\u00eb si shkat\u00ebrruese t\u00eb mir\u00ebqenies njer\u00ebzore dhe institucioneve demokratike. Fjala e para e Iliad\u00ebs s\u00eb Homerit \u00ebsht\u00eb \u201czem\u00ebrim\u201d \u2013 zem\u00ebrimi i Akilit q\u00eb \u201csolli dhimbje t\u00eb mij\u00ebfishta mbi Akejt.\u201d E p\u00ebrfundimi shpres\u00ebdh\u00ebn\u00ebs i Iliad\u00ebs k\u00ebrkon nga Akili q\u00eb t\u00eb heq\u00eb dor\u00eb nga zem\u00ebrimi i tij dhe t\u00eb pajtohet me armikun e tij Priamin, ku q\u00eb t\u00eb dy pranojn\u00eb brisht\u00ebsin\u00eb e jet\u00ebs njer\u00ebzore.<\/p>\n

Un\u00eb besoj se grek\u00ebt dhe romak\u00ebt kan\u00eb t\u00eb drejt\u00eb: zem\u00ebrimi \u00ebsht\u00eb helm p\u00ebr politik\u00ebn demokratike, dhe b\u00ebhet edhe m\u00eb i keq kur ndizet nga nj\u00eb frik\u00eb e fsheht\u00eb dhe nj\u00eb ndenj\u00eb e pashpres\u00ebs. Si filozofe, ka koh\u00eb q\u00eb un\u00eb merrem me k\u00ebto ide, s\u00eb pari n\u00eb nj\u00eb lib\u00ebr t\u00eb vitit 2016 t\u00eb quajtur Zem\u00ebrimi dhe Falja [Anger and Forgivenes], dhe tash n\u00eb nj\u00eb lib\u00ebr q\u00eb \u00ebsht\u00eb n\u00eb progres, t\u00eb quajtur Monarkia e Frik\u00ebs [The Monarchy of Fear], q\u00eb hulumton marr\u00ebdh\u00ebnien mes zem\u00ebrimit dhe frik\u00ebs. N\u00eb vepr\u00ebn time, un\u00eb bazohem jo vet\u00ebm te grek\u00ebt dhe romak\u00ebt, por gjithashtu edhe te disa figura t\u00eb koh\u00ebs s\u00eb fundit, si\u00e7 do b\u00ebj edhe k\u00ebtu. Un\u00eb konkludoj se ne duhet t\u2019i rezistojm\u00eb zem\u00ebrimit brenda nesh dhe ta kufizojm\u00eb rolin e tij n\u00eb kultur\u00ebn ton\u00eb politike.<\/p>\n

Ajo ide, megjithat\u00eb, \u00ebsht\u00eb radikale dhe ndjell kund\u00ebrshti t\u00eb forta. Meq\u00eb zem\u00ebrimi, me gjith\u00eb sh\u00ebmtin\u00eb e tij, \u00ebsht\u00eb nj\u00eb emocion popullor. Shum\u00eb njer\u00ebz mendojn\u00eb se \u00ebsht\u00eb e pamundur q\u00eb t\u00eb shqet\u00ebsohesh p\u00ebr drejt\u00ebsin\u00eb pa u zem\u00ebruar p\u00ebr padrejt\u00ebsin\u00eb, dhe se zem\u00ebrimi do t\u00eb duhej t\u00eb inkurajohet si pjes\u00eb e nj\u00eb procesi transformativ. Gjithashtu, shum\u00eb njer\u00ebz besojn\u00eb se \u00ebsht\u00eb e pamundur p\u00ebr individ\u00ebt q\u00eb t\u00eb ngulmojn\u00eb p\u00ebr vet\u00ebrespektin e tyre pa zem\u00ebrim, se dikush q\u00eb reagon ndaj padrejt\u00ebsive dhe sharjeve pa zem\u00ebrim \u00ebsht\u00eb pakurrizor dhe i ul\u00ebt. Nuk mund t\u00eb thuhet, po ashtu, se k\u00ebto ide jan\u00eb brenda sfer\u00ebs s\u00eb marr\u00ebdh\u00ebnieve personale. Pozicioni m\u00eb popullor n\u00eb sfer\u00ebn e drejt\u00ebsis\u00eb penale sot \u00ebsht\u00eb retributivizmi, pik\u00ebmapja se ligji duhet t\u00eb nd\u00ebshkoj\u00eb dhunuesit n\u00eb nj\u00eb m\u00ebnyr\u00eb q\u00eb mish\u00ebron shpirtin e zem\u00ebrimit t\u00eb justifikuar. Gjithashtu, besohet gjer\u00ebsisht se p\u00ebr t\u00eb pasur progres, sfidave t\u00eb suksesshme kundrejt padrejt\u00ebsive t\u00eb m\u00ebdha u duhet zem\u00ebrimi.<\/p>\n

Sido q\u00eb t\u00eb jet\u00eb, ne mund t\u00eb ngulim k\u00ebmb\u00eb te skepticizmi yn\u00eb eskilian, duke p\u00ebrkujtuar q\u00eb vitet e fundit kemi par\u00eb tri l\u00ebvizje fisnike dhe t\u00eb suksesshme q\u00eb jan\u00eb zhvilluar n\u00eb shpirtin e moszem\u00ebrimit: ato t\u00eb Mohandas Gandhit, Martin Luther King, Jr., dhe Nelson Mandelas \u2013 njer\u00ebz t\u00eb cil\u00ebt u ngrit\u00ebn p\u00ebr vet\u00ebrespektin e tyre dhe at\u00eb t\u00eb t\u00eb tjer\u00ebve, dhe q\u00eb nuk u pajtuan me padrejt\u00ebsin\u00eb.<\/p>\n

M\u00eb posht\u00eb do t\u00eb argumentoj se nj\u00eb analiz\u00eb filozofike e zem\u00ebrimit mund t\u00eb na ndihmoj\u00eb q\u00eb t\u00eb mb\u00ebshtesim k\u00ebto filozofi t\u00eb moszem\u00ebrimit, duke treguar se pse nga pik\u00ebpamja normative, zem\u00ebrimi ka t\u00eb meta serioze \u2013 ndonj\u00ebher\u00eb jokoherent, ndonj\u00ebher\u00eb i bazuar n\u00eb vlera t\u00eb k\u00ebqija, dhe posa\u00e7\u00ebrisht helumese, kur njer\u00ebzit e p\u00ebrdorin p\u00ebr t\u00eb hequr v\u00ebmendjen nga problemet reale t\u00eb cilat ata ndjehen t\u00eb pafuqish\u00ebm p\u00ebr t\u2019i zgjidhur. Zem\u00ebrimi ndot politik\u00ebn demokratike dhe ka vler\u00eb t\u00eb dyshimt\u00eb si n\u00eb jet\u00eb, ashtu edhe n\u00eb ligj. Un\u00eb do t\u00eb paraqes pik\u00ebpamjen time t\u00eb p\u00ebrgjithshme, e pastaj edhe r\u00ebnd\u00ebsin\u00eb e saj e t\u00eb menduarit si duhet p\u00ebr betej\u00ebn p\u00ebr drejt\u00ebsi politike, duke e \u00e7uar, p\u00ebr shembull, betej\u00ebn e vazhdueshme p\u00ebr drejt\u00ebsi racore. Do t\u00eb p\u00ebrfundoj duke treguar pse k\u00ebto argumente na nxisin q\u00eb t\u00eb m\u00ebsojm\u00eb urgjentisht nga let\u00ebrsia dhe filozofia, duke i mbajtur t\u00eb forta shkencat humane n\u00eb shoq\u00ebrin\u00eb ton\u00eb.<\/p>\n

Rr\u00ebnj\u00ebt e zem\u00ebrimit: T\u00ebrbimi, ide t\u00eb padrejt\u00ebsis\u00eb<\/strong><\/p>\n

Le t\u00eb kthehemi tash shkurtimisht te ajo foshnj\u00eb, duke ndjekur analiz\u00ebn e shk\u00eblqyeshme t\u00eb Lukrecit. Foshnjet kur lindin nuk kan\u00eb zem\u00ebrim si t\u00eb till\u00eb, sepse zem\u00ebrimi k\u00ebrkon mendim shkak\u00ebsor: dikush m\u00eb b\u00ebri di\u00e7ka t\u00eb keqe. Ata ma b\u00ebn\u00eb k\u00ebt\u00eb mua. \u00cbsht\u00eb p\u00ebr shkakun e tyre q\u00eb un\u00eb kam ftoht\u00eb, jam qullur, dhe jam i uritur. P\u00ebrvojat e t\u00eb qenit i ushqyer, i p\u00ebrqafuar, dhe i veshur, shpejt \u00e7ojn\u00eb te pritjet, e pritjet te k\u00ebrkesat. Vet\u00ebdashuria instinktive na b\u00ebn t\u00eb vler\u00ebsojm\u00eb mbijetes\u00ebn dhe rehatin\u00eb ton\u00eb. Por vetja k\u00ebrc\u00ebnohet nga t\u00eb tjer\u00ebt, kur ata nuk b\u00ebjn\u00eb at\u00eb \u00e7far\u00eb duam dhe presim nga ta. Psikanalistja Melanie Klein i referohet k\u00ebtij reaksioni emocional te foshnjet si \u201cankth persekutues,\u201d meq\u00eb, n\u00eb t\u00eb v\u00ebrtet\u00eb \u00ebsht\u00eb frik\u00eb, por e shoq\u00ebruar me nj\u00eb ide t\u00eb k\u00ebrcinimit t\u00eb paqart\u00eb q\u00eb vjen nga jasht\u00eb. Do t\u00eb parap\u00eblqeja ta quaj frik\u00eb-zem\u00ebrim apo madje frik\u00eb-faj\u00ebsim.<\/p>\n

Po t\u00eb mos ishim t\u00eb pafuqish\u00ebm, ne thjesht do t\u00eb merrnim at\u00eb q\u00eb na nevojitet. Por meq\u00eb jemi fillimisht t\u00eb pafuqish\u00ebm, ne mb\u00ebshtetemi tek t\u00eb tjer\u00ebt. Ata nuk na japin gjithmon\u00eb \u00e7far\u00eb na nevojitet, e pastaj ne i sulmojm\u00eb ata, duke i faj\u00ebsuar. Faj\u00ebsimi na jep nj\u00eb strategji: tash un\u00eb do t\u00eb imponoj vullnetin tim duke u t\u00ebrbuar dhe duke b\u00ebr\u00eb zhurm\u00eb. Por kjo po ashtu shp\u00ebrfaq nj\u00eb pasqyr\u00eb themelore t\u00eb bot\u00ebs: bota duhet t\u00eb na jap\u00eb at\u00eb q\u00eb k\u00ebrkojm\u00eb. Kur njer\u00ebzit nuk e b\u00ebjn\u00eb k\u00ebt\u00eb, ata jan\u00eb t\u00eb k\u00ebqinj.<\/p>\n

Protesta dhe faj\u00ebsimi, n\u00eb nj\u00eb kuptim, jan\u00eb pozitive: ato nd\u00ebrtojn\u00eb nj\u00eb bot\u00eb t\u00eb rregullt dhe me kuptim, n\u00eb t\u00eb cil\u00ebn un\u00eb jam nj\u00eb faktor q\u00eb b\u00ebj k\u00ebrkesa. Jeta ime \u00ebsht\u00eb e vlefshme, gj\u00ebrat duhet t\u00eb rregullohen n\u00eb at\u00eb m\u00ebnyr\u00eb q\u00eb un\u00eb t\u00eb jem i lumtur dhe q\u00eb t\u00eb m\u00eb p\u00ebrmbushen nevojat. Kjo nuk ka ndodhur, k\u00ebshtu q\u00eb dikush duhet t\u00eb faj\u00ebsohet. Por zem\u00ebrimi nd\u00ebshkues shum\u00eb shpesh infekton mendimin e faj\u00ebsimit, e shpesh edhe t\u00eb nd\u00ebshkimit: njer\u00ebzit t\u00eb cil\u00ebt i faj\u00ebsojm\u00eb duhet t\u00eb vuajn\u00eb p\u00ebr at\u00eb \u00e7far\u00eb kan\u00eb b\u00ebr\u00eb. Psikologu Paul Bloom ka treguar se mendimi nd\u00ebshkues [retributiv] shfaqet shum\u00eb her\u00ebt n\u00eb jet\u00ebn e foshnj\u00ebve, madje para se ata t\u00eb fillojn\u00eb t\u00eb p\u00ebrdorin gjuh\u00ebn. Foshnj\u00ebt g\u00ebzohen shum\u00eb kur shohin \u201cpersonin e keq\u201d \u2013 nj\u00eb kukull q\u00eb ka p\u00ebrvjedhur di\u00e7ka nga nj\u00eb kukull tjet\u00ebr \u2013 duke u rrahur me shkop. Bloom e quan k\u00ebt\u00eb nj\u00eb sens t\u00eb hersh\u00ebm t\u00eb drejt\u00ebsis\u00eb. Un\u00eb parap\u00eblqej ta quaj Erinie t\u00eb brendshme q\u00eb banojn\u00eb tek t\u00eb gjith\u00eb ne, e q\u00eb nuk jan\u00eb t\u00eb lidhura si duhet me drejt\u00ebsin\u00eb e v\u00ebrtet\u00eb. Ideja e foshnj\u00ebve duket si nj\u00eb version i lex talionis: kok\u00eb p\u00ebr kok\u00eb, dhimbje p\u00ebr dhimbje. Nuk \u00ebsht\u00eb e v\u00ebshtir\u00eb t\u00eb imagjinohet se ideja e vrazhd\u00eb e shpagimit proporcional e ka nj\u00eb origjin\u00eb t\u00eb hershme, e mbase evolucionare. Do t\u00eb ishte nj\u00eb kap\u00ebrcim i madh q\u00eb ta quanim ide t\u00eb drejt\u00ebsis\u00eb, dhe un\u00eb mendoj se ne nuk do t\u00eb duhej t\u00eb b\u00ebnim k\u00ebt\u00eb kap\u00ebrcim.<\/p>\n

T\u00eb p\u00ebrkufizosh zem\u00ebrimin<\/strong><\/p>\n

Tash le t\u00eb ecim p\u00ebrpara te mosha madhore. Njer\u00ebzit p\u00ebrjetojn\u00eb dhe shprehin jo vet\u00ebm zem\u00ebrim primitiv, por zem\u00ebrim t\u00eb pjekur plot\u00ebsisht. Por \u00e7far\u00eb \u00ebsht\u00eb zem\u00ebrimi? Filozof\u00ebve u p\u00eblqejn\u00eb p\u00ebrkufizimet, q\u00eb jan\u00eb t\u00eb dobishme p\u00ebr t\u00eb na kthjellur mendjet, duke na ndihmuar q\u00eb t\u00eb ndajm\u00eb pjes\u00ebt potecinalisht premtuese t\u00eb zem\u00ebrimit, prej atyre q\u00eb na sjellin ve\u00e7 telashe. Dhe, duke iu kthyer grek\u00ebve, le t\u00eb flasim rreth p\u00ebrkuzimit t\u00eb Aristotelit, meq\u00eb t\u00eb gjitha p\u00ebrkufizimet n\u00eb tradit\u00ebn filozofike per\u00ebndimore jan\u00eb pak a shum\u00eb t\u00eb modeluara rreth tij. (Ato n\u00eb tradit\u00ebn Hinduiste jan\u00eb t\u00eb ngjashme.)<\/p>\n

Sipas Aristotelit, zem\u00ebrimi \u00ebsht\u00eb p\u00ebrgjigje kundrejt nj\u00eb d\u00ebmi dometh\u00ebn\u00ebs ndaj di\u00e7kaje ose dikujt p\u00ebr t\u00eb cilin na ndien, dhe nj\u00eb d\u00ebm t\u00eb cilin personi i zem\u00ebruar beson se i \u00ebsht\u00eb shkaktuar padrejt\u00ebsisht. Aristoteli shton se edhe pse zem\u00ebrimi \u00ebsht\u00eb i dhimbsh\u00ebm, ai po ashtu p\u00ebrmban brenda vetes nj\u00eb shpres\u00eb t\u00eb k\u00ebnaqshme p\u00ebr shpagim ose retribucion. Pra: d\u00ebm dometh\u00ebn\u00ebs, q\u00eb i p\u00ebrket vlerave apo rrethit t\u00eb t\u00eb dashur\u00ebve t\u00eb dikujt, dhe padrejt\u00ebsi. Ato dy elemente duken q\u00eb t\u00eb dyja t\u00eb v\u00ebrteta dhe jokontroverse, dhe ato jan\u00eb v\u00ebrtetuar prej studimeve moderne psikologjike. Ato pjes\u00eb t\u00eb zem\u00ebrimit mund t\u00eb devijojn\u00eb n\u00eb rrug\u00eb specifike dhe lokale: ne mund t\u00eb gabohemi p\u00ebr at\u00eb se kush e b\u00ebri gj\u00ebn\u00eb e keqe, apo sa dom\u00ebth\u00ebn\u00ebse ka qen\u00eb ajo, apo n\u00ebse \u00ebsht\u00eb b\u00ebr\u00eb padrejt\u00ebsisht (n\u00eb vend se aksidentalisht). Por shpesh ato godasin n\u00eb shenj\u00eb.<\/p>\n

M\u00eb kontroverse, gjithsesi, \u00ebsht\u00eb ideja se personi i zem\u00ebruar k\u00ebrkon ndonj\u00eb lloj t\u00eb shpagimit, dhe se kjo \u00ebsht\u00eb pjesa konceptuale e asaj \u00e7far\u00eb \u00ebsht\u00eb zem\u00ebrimi. T\u00eb gjith\u00eb filozof\u00ebt per\u00ebndimor\u00eb q\u00eb flasin p\u00ebr zem\u00ebrimin, p\u00ebrmendin k\u00ebt\u00eb d\u00ebshir\u00eb si nj\u00eb element konceptual n\u00eb zem\u00ebrim. Prap\u00ebseprap\u00eb, ne duhet t\u00eb ndalemi p\u00ebr pak, meq\u00eb kjo nuk \u00ebsht\u00eb e qart\u00eb. Ne duhet t\u00eb kuptojm\u00eb se d\u00ebshira p\u00ebr shpagim mund t\u00eb jet\u00eb nj\u00eb d\u00ebshir\u00eb delikate: personi i zem\u00ebruar nuk ka nevoj\u00eb t\u00eb d\u00ebshiroj\u00eb p\u00ebr t\u00eb marr\u00eb hak vet\u00eb. Ajo mund t\u00eb doj\u00eb thjesht q\u00eb jeta e keqb\u00ebr\u00ebsit t\u00eb shkoj\u00eb keq n\u00eb t\u00eb ardhmen \u2013 duke shpresuar, p\u00ebr shembull, q\u00eb martesa e dyt\u00eb e bashk\u00ebshortit t\u00eb saj tradhtar t\u00eb d\u00ebshtoj\u00eb keq. Un\u00eb mendoj q\u00eb n\u00ebse ne e kuptojm\u00eb d\u00ebshir\u00ebn n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, Aristoteli ka t\u00eb drejt\u00eb: zem\u00ebrimi p\u00ebrmban nj\u00eb lloj t\u00eb tendenc\u00ebs p\u00ebr t\u00eb kthyer borxhin, dhe kjo \u00ebsht\u00eb \u00e7far\u00eb e diferencon at\u00eb prej pik\u00ebllimit t\u00eb dhembshur. Psikolog\u00ebt bashk\u00ebkohor\u00eb t\u00eb cil\u00ebt studiojn\u00eb zem\u00ebrimin, pajtohen empirikisht me Aristotelin, n\u00eb t\u00eb shikuarit e k\u00ebsaj l\u00ebvizjeje t\u00eb dyfshit\u00eb brenda zem\u00ebrimit, q\u00eb nga dhimbja te shpresa.<\/p>\n

Ne duhet t\u00eb kuptojm\u00eb, megjithat\u00eb, se t\u00eb dy pjes\u00ebt e zem\u00ebrimit mund t\u00eb ndahen nga nj\u00ebra-tjetra. Ne mund t\u00eb ndjehemi t\u00eb n\u00ebp\u00ebrk\u00ebmbur nga padrejt\u00ebsia e nj\u00eb vepre apo nga nj\u00eb situat\u00eb e padrejt\u00eb, pa dashur shpagim p\u00ebr t\u00eb padrejtat e b\u00ebra ndaj nesh. Un\u00eb do t\u00eb argumentoj se pjesa e n\u00ebp\u00ebrk\u00ebmbjes \u00ebsht\u00eb personalisht dhe socialisht e vlefshme ku besimet tona jan\u00eb t\u00eb duhura: Ne duhet t\u00eb pranojm\u00eb veprat e padrejta dhe t\u00eb protestojm\u00eb ndaj tyre, duke shprehur breng\u00ebn ton\u00eb p\u00ebr dhunimin e nj\u00eb norme t\u00eb r\u00ebnd\u00ebsishme. Ka nj\u00eb lloj t\u00eb zem\u00ebrimit, un\u00eb besoj, q\u00eb \u00ebsht\u00eb e \u00e7liruar nga d\u00ebshira p\u00ebr shpagim: p\u00ebrmbajtja e t\u00ebr\u00eb e saj \u00ebsht\u00eb \u201cSa e papranueshm\u00eb \u00ebsht\u00eb ajo gj\u00eb. Di\u00e7ka duhet t\u00eb b\u00ebhet n\u00eb lidhje me t\u00eb.\u201d Un\u00eb e quaj k\u00ebt\u00eb \u201cZem\u00ebrim-Tranzitiv,\u201d sepse shpreh nj\u00eb protest\u00eb, por shikon p\u00ebrpara: aktivizohet duke gjetur zgjidhje, n\u00eb vend se t\u00eb merret pajanda me shkaktimin e dhimbjes retrospektive.<\/p>\n

Merrni, p\u00ebr shembull, prind\u00ebrit dhe f\u00ebmij\u00ebt. Prind\u00ebrit shpesh ndjejn\u00eb se f\u00ebmij\u00ebt kan\u00eb vepruar gabimisht, dhe ata ndjehen t\u00eb fyer. Ata duan t\u00eb protestojn\u00eb, dhe disi t\u00eb mbajn\u00eb f\u00ebmij\u00ebt p\u00ebrgjegj\u00ebs p\u00ebr at\u00eb. Por zakonisht, ata i shmangen shpagimit nd\u00ebshkues. Ata rrall\u00eb mendojn\u00eb (t\u00eb pakt\u00ebn sot), \u201ctash ti duhet t\u00eb vuash p\u00ebr at\u00eb \u00e7far\u00eb ke b\u00ebr\u00eb,\u201d sikur kjo n\u00eb vetvete t\u00eb ishte p\u00ebrgjigjja e p\u00ebrshtatshme. N\u00eb vend t\u00eb k\u00ebsaj, ata pyesin veten se cili reagim do t\u00eb prodhonte p\u00ebrmir\u00ebsimin e f\u00ebmij\u00ebs n\u00eb t\u00eb ardhmen. Zakonisht, kjo nuk do t\u00eb jet\u00eb shpagim i dhimbsh\u00ebm, e sigurisht q\u00eb nuk do t\u2019i bindet lex talionis, \u201ckok\u00eb p\u00ebr kok\u00eb.\u201d Po qe se f\u00ebmija i tyre e godet nj\u00eb shok, prind\u00ebrit nuk e rrahin f\u00ebmij\u00ebn e tyre sikur kjo t\u00eb ishte \u201cajo q\u00eb ai e meriton.\u201d N\u00eb vend t\u00eb k\u00ebsaj, ata zgjedhin strategji t\u00eb cilat jan\u00eb mjaftuesh\u00ebm stabile p\u00ebr t\u00eb t\u00ebrhequr v\u00ebmendjen e f\u00ebmij\u00ebs, dhe q\u00eb shprehin qart\u00eb at\u00eb dhe sesi ajo \u00e7far\u00eb ka b\u00ebr\u00eb f\u00ebmija \u00ebsht\u00eb gabim. Dhe ata japin sugjerime pozitive p\u00ebr t\u00eb ardhmen pa e p\u00ebrfshir\u00eb pjes\u00ebn e shpagimit \u2013 kur b\u00ebhet fjal\u00eb p\u00ebr f\u00ebmij\u00ebt e tyre. Kjo do t\u00eb jet\u00eb nj\u00eb \u00e7el\u00ebs p\u00ebr propozimin tim pozitiv p\u00ebr shoq\u00ebrin\u00eb demokratike.<\/p>\n

D\u00ebshirat p\u00ebr shpagim, megjithat\u00eb, jan\u00eb t\u00eb ngulitur thell\u00eb n\u00eb natyr\u00ebn njer\u00ebzore, t\u00eb nxitura nga disa pjes\u00eb t\u00eb religjioneve t\u00eb m\u00ebdha dhe nga shum\u00eb kultura shoq\u00ebrore, edhe pse ato kan\u00eb qen\u00eb t\u00eb d\u00ebnuara prej radikal\u00ebve fetar\u00eb dhe social\u00eb, q\u00eb nga Jezusi dhe Buda e deri te Mohandas Gandhi. Ato mund t\u00eb na ken\u00eb hyr\u00eb n\u00eb pun\u00eb n\u00eb kushte parasociale, duke e frenuar agresionin. Por ideja se dhimbja sh\u00ebndoshet apo zbehet me dhimbje, edhe pse jasht\u00ebzakonisht e p\u00ebrhapur, \u00ebsht\u00eb nj\u00eb fiksion mashtrues. T\u00eb vras\u00ebsh vras\u00ebsin nuk i kthen t\u00eb vdekurit n\u00eb jet\u00eb, edhe pse k\u00ebrkesa p\u00ebr d\u00ebnim m\u00eb vdekje p\u00ebrqafohet prej shum\u00eb familjeve t\u00eb viktimave, sikur kjo, disi do t\u2019i rregullonte gj\u00ebrat. Dhimbja p\u00ebr dhimbje \u00ebsht\u00eb ide e leht\u00eb. Por \u00ebsht\u00eb nj\u00eb joshje e rreme, q\u00eb krijon edhe m\u00eb shum\u00eb dhimbje, n\u00eb vend se t\u00eb ndreq\u00eb problemin. Si\u00e7 ka th\u00ebn\u00eb Gandhi, \u201cKok\u00eb p\u00ebr kok\u00eb e b\u00ebn t\u00eb gjith\u00eb bot\u00ebn t\u00eb \u00e7mendur.\u201d<\/p>\n

Kjo d\u00ebshir\u00eb p\u00ebr shpagim ndillet n\u00eb t\u00eb gjith\u00eb llojet e situatave. Divorci p\u00ebr shembull. Bashk\u00ebshort\u00ebt e tradhtuar shpesh ndihen t\u00eb thirrur q\u00eb t\u00eb k\u00ebrkojn\u00eb zgjidhje p\u00ebr nd\u00ebshkuesit e divorcit dhe marr\u00ebveshje p\u00ebr kujdestarin\u00eb e f\u00ebmij\u00ebve, sikur kjo t\u00eb ishte p\u00ebrkat\u00ebse, dhe sikur ky shpagim nd\u00ebshkues, disi do t\u00eb kthente baraspesh\u00ebn e pushtetit apo t\u00eb sh\u00ebndoshte dinjitetin e tyre t\u00eb l\u00ebnduar. Por n\u00eb jet\u00ebn reale, funksioni i shpagimit \u00ebsht\u00eb zakonisht shum\u00eb m\u00eb pak mir\u00ebdash\u00ebs. Dy njer\u00ebz ky\u00e7en n\u00eb nj\u00eb betej\u00eb p\u00ebr dhimbje, t\u00eb fokusuar n\u00eb t\u00eb kaluar\u00ebn, dhe shpesh duke shkaktuar d\u00ebme t\u00eb m\u00ebdha an\u00ebsore mbi f\u00ebmij\u00ebt e tyre dhe mbi shok\u00ebt dhe familjen. N\u00eb fund, tradhtari mund t\u00eb marr\u00eb \u201cnd\u00ebshkimin e merituar,\u201d por \u00e7far\u00eb arrihet me k\u00ebt\u00eb? Zakonisht kjo nuk p\u00ebrmir\u00ebson jet\u00ebn e akuzueses. Me t\u2019u fokusuar obsesivisht n\u00eb t\u00eb kaluar\u00ebn, ajo mbyllet kundrejt mund\u00ebsive t\u00eb reja, dhe shpesh, ajo b\u00ebhet e thart\u00eb dhe e pak\u00ebndshme. Hakmarrja \u00ebsht\u00eb e sh\u00ebmtuar, si\u00e7 na tregon Eskili te portreti i tij i Erinieve. Ajo \u00e7far\u00eb k\u00ebrkuesi i shpagimit do, \u00ebsht\u00eb lumturia dhe vet\u00ebrespekti. Shpagimi n\u00eb vetvete nuk e arrin kurr\u00eb k\u00ebt\u00eb, dhe zakonisht e b\u00ebn jet\u00ebn edhe m\u00eb keq p\u00ebr t\u00eb gjith\u00eb.<\/p>\n

Por pritni pak. Ne t\u00eb gjith\u00eb pajtohemi se veprat e padrejta, n\u00ebse jan\u00eb mjaftuesh\u00ebm serioze, duhet t\u00eb nd\u00ebshkohen, dhe nd\u00ebshkimi \u00ebsht\u00eb zakonisht i dhimbsh\u00ebm. Po, ne duhet t\u00eb pajtohemi q\u00eb nd\u00ebshkimi \u00ebsht\u00eb shpesh i dobish\u00ebm: por pse dhe si? Ne mund ta shohim nd\u00ebshkimin n\u00eb shpirtin retributiv, si shpagim p\u00ebr at\u00eb \u00e7far\u00eb ka ndodhur. Ky \u00ebsht\u00eb q\u00ebndrimi t\u00eb cilin e kam kritikuar, dhe ky shkakton d\u00ebm t\u00eb madh social, duke \u00e7uar te nj\u00eb strategji t\u00eb tmerrshme dhe t\u00eb mjerueshme, sikur kjo t\u00eb kompensonte v\u00ebrtet d\u00ebmet e krimit. Megjithat\u00eb ka nj\u00eb q\u00ebndrim m\u00eb t\u00eb mir\u00eb, m\u00eb shum\u00eb si ai i prindit t\u00eb mir\u00eb n\u00eb shembullin tim: Ne mund t\u00eb provojm\u00eb t\u00eb shohim drejt s\u00eb ardhmes dhe t\u00eb prodhojm\u00eb nj\u00eb shoq\u00ebri m\u00eb t\u00eb mir\u00eb, duke p\u00ebrdorur nd\u00ebshkimin p\u00ebr t\u00eb shprehur vler\u00ebn q\u00eb ia mveshim jet\u00ebs dhe siguris\u00eb njer\u00ebzore, q\u00eb t\u00eb parandalojm\u00eb njer\u00ebzit e tjer\u00eb q\u00eb t\u00eb b\u00ebjn\u00eb krime t\u00eb tilla, dhe, duke shpresuar, pengimin e atij individi q\u00eb t\u00eb shkaktoj\u00eb nj\u00eb krim tjet\u00ebr, ose t\u00eb pakt\u00ebn pamund\u00ebsimin e tij.<\/p>\n

Po menduam n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, pra, duke u p\u00ebrpjekur q\u00eb t\u00eb p\u00ebrmir\u00ebsojm\u00eb t\u00eb ardhmen, ne me gjas\u00eb do t\u00eb kemi plot mendime t\u00eb tjera para se t\u00eb arrijm\u00eb te nd\u00ebshkimi. Si ai prindi i mir\u00eb, ne do t\u00eb mendojm\u00eb se, po t\u00eb duhen e t\u00eb respektohen, po t\u00eb ken\u00eb mjaftuesh\u00ebm p\u00ebr t\u00eb ngr\u00ebn\u00eb, po t\u00eb ken\u00eb arsimimin e duhur, po t\u00eb jen\u00eb t\u00eb sh\u00ebndetsh\u00ebm, dhe po t\u00eb parashikojn\u00eb nj\u00eb t\u00eb ardhme me perspektiv\u00eb, njer\u00ebzit nuk do t\u00eb b\u00ebjn\u00eb keq aq shpesh. K\u00ebshtu q\u00eb, t\u00eb mendosh p\u00ebr krimin do t\u00eb na \u00e7onte n\u00eb drejtimin e formimit t\u00eb nj\u00eb shoq\u00ebrie n\u00eb t\u00eb cil\u00ebn njer\u00ebzit kan\u00eb m\u00eb pak incentiva p\u00ebr t\u00eb b\u00ebr\u00eb krime. Kur ata b\u00ebjn\u00eb krime, p\u00ebrkund\u00ebr p\u00ebrpjekjeve tona m\u00eb t\u00eb mira, ne i marrim ato seriozisht, p\u00ebr hir t\u00eb s\u00eb ardhmes.<\/p>\n

Ka edhe nj\u00eb pjes\u00eb tjet\u00ebr n\u00eb p\u00ebrkufizimin e Aristotelit. Ai thot\u00eb se zem\u00ebrimi \u00ebsht\u00eb gjithmon\u00eb nj\u00eb p\u00ebrgjigje jo ndaj ndonj\u00eb d\u00ebmi t\u00eb vjet\u00ebr, por vet\u00ebm ndaj nj\u00eb tipi q\u00eb ai e quan \u201culje t\u00eb statusit\u201d [down-ranking]. Kjo nuk duket se \u00ebsht\u00eb e v\u00ebrtet\u00eb gjat\u00eb gjith\u00eb koh\u00ebs. Un\u00eb mund t\u00eb zem\u00ebrohem ndaj padrejt\u00ebsive q\u00eb u b\u00ebhen t\u00eb tjer\u00ebve, pa menduar se ata m\u00eb \u201culin statusin\u201d. Filozof\u00ebt m\u00eb t\u00eb von\u00eb i p\u00ebrmbahen pjes\u00ebve t\u00eb tjera t\u00eb p\u00ebrkufizimit t\u00eb Aristotelit, por heqin dor\u00eb nga ky kufizim: zem\u00ebrimi mund t\u00eb jet\u00eb p\u00ebrgjigje ndaj \u00e7far\u00ebdo vepre t\u00eb padrejt\u00eb, e jo thjesht l\u00ebndim statusi. Prap\u00ebseprap\u00eb, le t\u00eb mbajm\u00eb k\u00ebt\u00eb ide t\u00eb Aristotelit, meq\u00eb mbulon befasisht shum\u00eb raste t\u00eb zem\u00ebrimit, si\u00e7 v\u00ebn\u00eb re hulumtuesit empirik\u00eb.<\/p>\n

Ideja e statusit \u00ebsht\u00eb e r\u00ebnd\u00ebsishme sepse \u00ebsht\u00eb i vetmi rast, un\u00eb besoj, ku shpagimi ju jep at\u00eb \u00e7far\u00eb doni. N\u00ebse ajo n\u00eb \u00e7far\u00eb jeni t\u00eb fokusuar nuk \u00ebsht\u00eb vrasja, apo vjedhja, apo vet\u00eb p\u00ebrdhunimi, por vet\u00ebm m\u00ebnyra sesi ndikon mbi statusin tuaj relativ n\u00eb bot\u00eb, at\u00ebher\u00eb, duke e shtyr\u00eb keqb\u00ebr\u00ebsin relativisht m\u00eb posht\u00eb, ju v\u00ebrtet e ngreni veten relativisht m\u00eb lart. E n\u00ebse statusi relativ \u00ebsht\u00eb e gjith\u00eb ajo \u00e7far\u00eb doni, at\u00ebher\u00eb nuk do t\u00eb duhej q\u00eb t\u00eb brengoseni se d\u00ebmet themelore t\u00eb shkaktuara nga veprat e padrejta (vrasja, p\u00ebrdhunimi, vjedhja), nuk jan\u00eb zgjidhur p\u00ebr t\u00eb mir\u00eb. N\u00ebse jeni duke menduar vet\u00ebm p\u00ebr statusin tuaj relativ, at\u00ebher\u00eb, shpagimi disi e ka nj\u00eb kuptim. Shum\u00eb njer\u00ebz mendojn\u00eb k\u00ebsisoj, dhe kjo mund t\u00eb na ndihmoj\u00eb t\u00eb shpjegojm\u00eb pse shpagimi \u00ebsht\u00eb kaq popullor dhe at\u00ebher\u00eb kur njer\u00ebzit nuk konkludojn\u00eb menj\u00ebher\u00eb se ky \u00ebsht\u00eb nj\u00eb devijim prej q\u00ebllimit t\u00eb ndreqjes s\u00eb t\u00eb ardhmes.<\/p>\n

\u00c7far\u00eb nuk shkon me k\u00ebt\u00eb iden\u00eb e statusit? Fokusi mbi statusin relativ ishte i p\u00ebrhapur n\u00eb Greqin\u00eb e lasht\u00eb: n\u00eb fakt, kjo v\u00ebrtet shpjegon zem\u00ebrimin e Akilit kur Agamemnoni e fyen duke ia marr\u00eb gruan \u201ce tij\u201d. Fokusi mbi statusin ishte po aq i p\u00ebrhapur, po ashtu, n\u00eb themelimin e Shteteve t\u00eb Bashkuara, si\u00e7 na p\u00ebrkujton libri briliant Hamilton i Lin-Manuel Miranda. N\u00eb fakt, kodet komplekse t\u00eb nderit dhe statusit \u00e7uan drejt nj\u00eb ankthi konstant p\u00ebr status dhe drejt shum\u00eb dueleve, si kund\u00ebrp\u00ebrgjigje ndaj fyerjeve t\u00eb supozuara. Ajo \u00e7far\u00eb nuk shkon me obsesionimin me statusin \u00ebsht\u00eb se jeta nuk ka t\u00eb b\u00ebj\u00eb e t\u00ebra me reputacionin, ajo ka t\u00eb b\u00ebj\u00eb me shum\u00eb me gj\u00ebrat m\u00eb p\u00ebrmbajt\u00ebsore: dashurin\u00eb, drejt\u00ebsin\u00eb, pun\u00ebn, familjen. Ne t\u00eb gjith\u00eb njohim njer\u00ebz sot, t\u00eb cilat jan\u00eb t\u00eb fiksuar me at\u00eb se \u00e7far\u00eb mendojn\u00eb t\u00eb tjer\u00ebt p\u00ebr ta, e t\u00eb cil\u00ebt vazhdimisht skanojn\u00eb internetin p\u00ebr t\u00eb par\u00eb se kush i ka shar\u00eb. Mediet sociale e inkurajojn\u00eb k\u00ebt\u00eb fiksim, p\u00ebrderisa njer\u00ebzit shahen mes tyre, num\u00ebrojn\u00eb \u201cllajket\u201d q\u00eb kan\u00eb marr\u00eb postimet e tyre, e k\u00ebshtu me radh\u00eb. P\u00ebrderisa jetojm\u00eb gjithnj\u00eb e m\u00eb shum\u00eb n\u00eb syt\u00eb e t\u00eb tjer\u00ebve, gjithnj\u00eb e m\u00eb shum\u00eb jet\u00ebt tona vler\u00ebsohen me rankim, t\u00eb lart\u00eb e t\u00eb ul\u00ebt. Por a nuk \u00ebsht\u00eb ky fiksim me statusin shenj\u00eb e pasiguris\u00eb? Dhe a nuk e rrit pasigurin\u00eb, meq\u00eb ai person i cili skanon bot\u00ebn p\u00ebr shenja t\u00eb mosp\u00eblqimit, gjithsesi do t\u00eb gjej\u00eb ato q\u00eb k\u00ebrkon? Gjithashtu, a nuk \u00ebsht\u00eb fiksimi me statusin nj\u00eb devijim nga vlerat m\u00eb t\u00eb r\u00ebnd\u00ebsishme? Akilit iu desh t\u00eb m\u00ebsonte sa keq \u00ebsht\u00eb t\u00eb shkat\u00ebrrosh mij\u00ebra njer\u00ebz p\u00ebr shkak t\u00eb nj\u00eb fyerjeje.<\/p>\n

V\u00ebreni q\u00eb fiksimi me statusin relativ \u00ebsht\u00eb i ndrysh\u00ebm prej fokusit mbi dinjitetin njer\u00ebzor apo vet\u00ebrespektit, meq\u00eb dinjiteti i p\u00ebrket gjithsecilit, dhe njer\u00ebzit jan\u00eb t\u00eb barabart\u00eb n\u00eb dinjitet (t\u00eb pakt\u00ebn k\u00ebshtu do t\u00eb duhej t\u00eb mendonim dhe zakonisht k\u00ebshtu edhe mendojm\u00eb), pra dinjiteti nuk vendos hierarki, dhe askush nuk do t\u00eb ishte i prir\u00eb t\u00eb supozonte se turp\u00ebrimi i dikujt tjet\u00ebr do t\u00eb ndikonte n\u00eb dinjitetin njer\u00ebzor. Dinjiteti, ndryshe nga reputacioni, \u00ebsht\u00eb i barabart\u00eb dhe i patjet\u00ebrsuesh\u00ebm.<\/p>\n

Vazhdon n\u00eb pjes\u00ebn e dyt\u00eb…<\/em><\/p>\n

____________
\nP\u00ebrktheu: Bardhi Bakija<\/p>\n<\/div>\n

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

(Kjo ligj\u00ebrat\u00eb p\u00ebrmban materiale nga Monarkia e Frik\u00ebs: Nj\u00eb Filozofe v\u00ebshtron Kriz\u00ebn Ton\u00eb Politike [The Monarchy of Fear: A Philosopher Looks at Our Political Crisis], nga Martha Nussbaum, q\u00eb do t\u00eb botohet n\u00eb vitin 2018) PJESA E PAR\u00cb N\u00eb fund t\u00eb\u00a0Orestias\u00a0s\u00eb Eskilit, n\u00eb qytetin e Athin\u00ebs ndodhin dy shnd\u00ebrrime. Nj\u00eb prej tyre \u00ebsht\u00eb i famsh\u00ebm, […]<\/p>","protected":false},"author":298,"featured_media":10273,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[],"ppma_author":[309],"class_list":["post-4095","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize"],"authors":[{"term_id":309,"user_id":298,"is_guest":0,"slug":"martha-naussbaum","display_name":"Martha Nussbaum","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/Martha_Nussbaum_2010_cropped.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/Martha_Nussbaum_2010_cropped.jpg"},"user_url":"","last_name":"Nussbaum","first_name":"Martha","description":"Martha Craven Nussbaum \u00ebsht\u00eb filozofe amerikane, aktualisht Profesoresha e Dalluar e Ernst Freund p\u00ebr Ligj dhe Etik\u00eb, n\u00eb University of Chicago."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4095","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\/298"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=4095"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4095\/revisions"}],"predecessor-version":[{"id":10274,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4095\/revisions\/10274"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/10273"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4095"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4095"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4095"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4095"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}