{"id":4125,"date":"2017-10-20T12:12:29","date_gmt":"2017-10-20T10:12:29","guid":{"rendered":"https:\/\/sbunker.org\/?p=4125"},"modified":"2024-11-18T12:14:58","modified_gmt":"2024-11-18T10:14:58","slug":"perspektivizmi-si-fundi-i-modernes","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/uncategorized\/perspektivizmi-si-fundi-i-modernes\/","title":{"rendered":"Perspektivizmi si fundi i Modern\u00ebs"},"content":{"rendered":"
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Ekskurs rreth mendimit t\u00eb F. Nietzsche-s n\u00eb rimendimin e racionalizmit dhe t\u00eb modern\u00ebs n\u00eb p\u00ebrgjith\u00ebsi<\/p>\n<\/div>\n

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I gjith\u00eb diskursi i filozofis\u00eb s\u00eb Nietzsche-s e paraqet nevoj\u00ebn p\u00ebr nj\u00eb rimendim dhe nj\u00eb rivler\u00ebsim t\u00eb periudh\u00ebs moderne. Me shpalljen se idhujt tanim\u00eb kishin per\u00ebnduar, per\u00ebndon edhe epoka e nj\u00eb diskursi sistemik dominant q\u00eb moderna si ide dhe projekt kishte instaluar. \u00c7\u2019\u00ebsht\u00eb e v\u00ebrteta, filozofia moderne p\u00ebson \u00e7arje t\u00eb thell\u00eb q\u00eb me Schopenhauer-in, i cili kund\u00ebrshton ashp\u00ebr teorit\u00eb q\u00eb si baz\u00eb qendrore t\u00eb kuptimit t\u00eb bot\u00ebs kishin arsyen, e q\u00eb kjo \u00e7arje me Nietzsche-n merr p\u00ebrfundimisht kah tjet\u00ebr. P\u00ebrkund\u00ebr filozofis\u00eb idealiste, e cila pohonte se njohurit\u00eb na vijn\u00eb nga aparati i shkall\u00ebve t\u00eb njohjes, A. Schopenhauer-i pohonte se \u201cBota \u00ebsht\u00eb p\u00ebrfaq\u00ebsimi im\u201d, dhe pik\u00ebrisht k\u00ebtu fillon edhe nj\u00eb form\u00eb e interpretimit t\u00ebr\u00ebsisht ndryshe, e kund\u00ebrt me filozofin\u00eb pararend\u00ebse.<\/p>\n

N\u00eb koh\u00ebn kur Cogito-ja karteziane q\u00eb njihet edhe si subjekti i vetizoluar hermetikisht, tani po p\u00ebsonte transformime rr\u00ebnj\u00ebsore. Ajo (cogito<\/em>) q\u00eb dikur kishte fuqin\u00eb q\u00eb t\u00eb vet\u00ebkonstituohet nga kapacitetet e saj optimale racionale, pa kurrfar\u00eb tensioni t\u00eb diktuar nga interaksioni dialektik me Tjetrin si t\u00eb till\u00eb, tani jan\u00eb pik\u00ebrisht interferimet eksternale, por edhe shp\u00ebrthimi i impulseve t\u00eb brendshme q\u00eb\u00a0cogito<\/em>-n e paraqesin para \u2018gjyqit\u2019 t\u00eb interpretimit hermeneutik. P\u00ebr k\u00ebt\u00eb \u201c(…) qeniet njer\u00ebzore jan\u00eb p\u00ebrnj\u00ebher\u00eb transcendente dhe faktike. Transcendenca referohet te mund\u00ebsia jon\u00eb p\u00ebr t\u00eb menduar p\u00ebrtej k\u00ebsaj q\u00eb ndodh tani dhe p\u00ebr t\u2019u vet\u00ebprojektuar; fakticiteti i referohet asaj q\u00eb ndodh tani, tek ekzistenca e dh\u00ebn\u00eb q\u00eb s\u2019mund ta ndryshojm\u00eb. Ne q\u00ebndrojm\u00eb n\u00eb \u2018fat t\u00eb keq\u2019 duke mbajtur t\u00eb ndara fakticitetin dhe transcendenc\u00ebn, duke u vet\u00ebmenduar t\u00eb ndar\u00eb krejt nga trupi yn\u00eb\u201d (Nigel Warburton,\u00a0Philosophy: the Classics 3rd edition<\/em>). Mir\u00ebpo, Nietzsche nuk mendon se ne duhet q\u00eb trupin ta terciarizojm\u00eb n\u00eb fush\u00ebn e njohjes, sepse ky do t\u00eb ishte nj\u00eb mohim qen\u00ebsor i jet\u00ebs dhe natyr\u00ebs si t\u00eb till\u00eb. Ai mendon se virtyti \u00ebsht\u00eb di\u00e7ka q\u00eb duhet ta kemi, por jo q\u00eb t\u00eb varemi prej tij, sepse mendonte se \u00ebsht\u00eb e v\u00ebshtir\u00eb q\u00eb njeriu \u201c(…) t\u00eb jet\u00eb edhe betej\u00eb edhe fush\u00ebbetej\u00eb e virtyteve\u201d (F. Nietzsche,\u00a0K\u00ebshtu fliste Zarathustra<\/em>) t\u00eb tij. N\u00eb fakt, ai mendon po ashtu se: \u201cNjeriu \u00ebsht\u00eb di\u00e7ka q\u00eb duhet t\u00eb zot\u00ebrohet: edhe p\u00ebr k\u00ebt\u00eb arsye duhet t\u2019i duash virtytet tua – sepse p\u00ebr shkak t\u00eb tyre do t\u00eb shkat\u00ebrrohesh\u201d (K\u00ebshtu fliste Zarathustra,<\/em>\u00a0f. 47). Ky mbase \u00ebsht\u00eb nj\u00eb vet\u00ebshkatrrim i pandalsh\u00ebm q\u00eb duhet t\u00eb ndodh\u00eb q\u00eb ne ta kemi t\u00eb qart\u00eb se p\u00ebrpjekja p\u00ebr t\u00eb mbajtur n\u00ebn frenim, t\u2019i represojm\u00eb impulset e brendshme, paraqet nj\u00eb r\u00ebnd\u00ebsi t\u00eb ve\u00e7ant\u00eb n\u00eb rrafshin artistik q\u00eb i hap\u00eb rrug\u00eb jet\u00ebs.<\/p>\n

Me kritik\u00ebn e Nietzsche-s instalohet dimensioni plural, ku tanim\u00eb \u00e7do gj\u00eb dhe gjith\u00e7ka \u00ebsht\u00eb e interpretueshme pa pasur nevoj\u00eb q\u00eb t\u2019i n\u00ebnshtrohet nj\u00eb sistemi normativ t\u00eb paracaktuar, por edhe ku shum\u00ebsia e t\u00eb v\u00ebrteta \u00ebsht\u00eb m\u00ebnyra e konkluzive p\u00ebr femomene t\u00eb caktuara. Ajo q\u00eb dikur Hegel-i e potenconte si nj\u00eb nga format m\u00eb t\u00eb larta t\u00eb filozofis\u00eb moderne, si\u00a0filozofi absolute<\/em>, q\u00eb \u201cFryma bot\u00ebrore<\/em>\u00a0\u00ebsht\u00eb frym\u00eb e bot\u00ebs si\u00e7 e shpreh ajo veten n\u00eb nd\u00ebrgjegjen njer\u00ebzore\u201d (Erich Vogelin, Shkenca, politika dhe gnosticizmi<\/em>), me kritik\u00ebn q\u00eb Nietzsche do ta zhvilloj\u00eb, do t\u00eb p\u00ebsoj\u00eb jo vet\u00ebm transformime, por do t\u00eb konsiderohet si di\u00e7ka dekadente, ku nevoja nuk \u00ebsht\u00eb m\u00eb q\u00eb t\u00eb ecim mbi sisteme filozofike, por n\u00ebp\u00ebrmes nj\u00eb rishqyrtimi t\u00eb p\u00ebrhersh\u00ebm dhe nj\u00eb singulariteti, t\u00eb krijojm\u00eb nj\u00eb interpretim p\u00ebr bot\u00ebn me predispozita artistike. Prandaj, jo si\u00e7 mendonte Hegel-i se: \u201c(…) njer\u00ebzit jan\u00eb n\u00eb marr\u00ebdh\u00ebnie me k\u00ebt\u00eb frym\u00eb si pjes\u00eb individuale ndaj s\u00eb t\u00ebr\u00ebs q\u00eb \u00ebsht\u00eb substanca e tyre. Dhe kjo frym\u00eb bot\u00ebrore i shkon mbas shtati frym\u00ebs hyjnore, q\u00eb \u00ebsht\u00eb fryma absolute…, p\u00ebr aq sa Per\u00ebndia \u00ebsht\u00eb e gjith\u00ebpranishme, ai \u00ebsht\u00eb n\u00eb \u00e7do njeri, ai shfaqet n\u00eb nd\u00ebrgjegjen e secilit; dhe kjo \u00ebsht\u00eb fryma bot\u00ebrore\u201d (Shkenca, politika dhe gnosticizmi<\/em>, f. 83). Pik\u00ebrisht n\u00eb k\u00ebt\u00eb pik\u00eb filozofia e Nietzsche-s \u00ebsht\u00eb shum\u00eb e ashp\u00ebr, sepse kjo kritik\u00eb nuk ka p\u00ebr q\u00ebllim q\u00eb ta interpretoj\u00eb dhe transformoj\u00eb bot\u00ebn apo njeriun n\u00eb nj\u00eb frym\u00eb deterministe, por ajo \u00ebsht\u00eb q\u00eb njeriun si\u00a0individum<\/em>\u00a0t\u00eb mund ta \u00e7liroj\u00eb nga nj\u00eb\u00a0mind-set<\/em>\u00a0i till\u00eb, dhe ta b\u00ebj\u00eb q\u00eb lirsh\u00ebm t\u2019i shpreh\u00eb ndjenjat e tij t\u00eb brendshme, e q\u00eb ai pastaj i vet\u00ebm t\u00eb krijoj\u00eb nj\u00eb korniz\u00eb mbi bot\u00ebn, korniz\u00eb q\u00eb si postulat t\u00eb saj t\u00eb ket\u00eb dimensionin artistik.<\/p>\n

Lirisht mund t\u00eb themi se me shpalljen e \u201cVdekjes s\u00eb Zotit\u201d nga Nietzsche, shpallet edhe zhb\u00ebrja e nj\u00eb episteme e cila dikur e determinonte t\u00ebr\u00eb lirin\u00eb e t\u00eb menduarit dhe t\u00eb vepruarit dhe q\u00eb p\u00ebr konsekuenc\u00eb kishte t\u00eb menduarit determinist. Pra, me \u201cVdekjen e Zotit\u201d, shkat\u00ebrrohet edhe i gjith\u00eb rendi moral. Me r\u00ebnien e rendit moral, filozofia futet n\u00eb nj\u00eb larushi interpretimesh anti-esencialiste dhe me k\u00ebt\u00eb i hapet mund\u00ebsia e lindjes s\u00eb nj\u00eb koncepcioni t\u00eb ri p\u00ebr bot\u00ebn \u2013 q\u00eb Nietzsche do t\u00eb specifikoj\u00eb si\u00a0vullneti p\u00ebr fuqi.<\/em>\u00a0Pra, r\u00ebnia e reminishencave epistemike \u00ebsht\u00eb edhe riinterpretimi i gjith\u00eb diskursit filozofik. Tani supremacin\u00eb q\u00eb e kishte vendosur racionalizmi n\u00eb mendimin filozofik, ku mendimin e vendos n\u00eb nj\u00eb cik\u00ebl determinist, dhe njohja konsiderohej se ishte e mundur vet\u00ebm si pjes\u00eb e nj\u00eb cikli t\u00eb till\u00eb, i ishte futur skenerit t\u00eb shum\u00eb-interpretueshmeris\u00eb q\u00eb kishte p\u00ebr q\u00ebllim krijimin e shum\u00ebsis\u00eb dispersive ligj\u00ebrimore. P\u00ebr k\u00ebt\u00eb ajo se n\u00eb \u00e7far\u00eb insiston Nietzsche, \u00ebsht\u00eb sakt\u00ebsisht ngritja e njeriut kund\u00ebr idhujtarive t\u00eb ndryshme me karakter esencialist, kund\u00ebr dogmatizmit, sepse ai mendon se besimi n\u00eb gj\u00ebra t\u00eb tilla vet\u00ebm sa e rob\u00ebrojn\u00eb njeriun dhe ia pamund\u00ebson q\u00eb t\u00eb mendoj\u00eb lirsh\u00ebm. Nj\u00eb rrym\u00eb e till\u00eb q\u00eb ishte pothuajse m\u00eb me ndikim ishte Iluminizmi, i cili kishte b\u00ebr\u00eb t\u00eb mundur q\u00eb ta gllab\u00ebronte partikularitetin e njeriut p\u00ebr t\u00eb krijuar nj\u00eb dimension ku gjith\u00ebp\u00ebrfshirja ishte kushti.<\/p>\n

Pra, racionaliteti ishte pika e vetme e mundshme q\u00eb e mund\u00ebsonte njohjen dhe se t\u00eb gjitha elementet e tjera nuk ishin asgj\u00eb tjet\u00ebr p\u00ebrve\u00e7se dokrra doksologjike, \u201c…marr\u00ebzia e mendjes ishte e ngjashme me hyjnin\u00eb, kurse dyshimi ishte m\u00ebkat\u201d (Friedrich Nietzsche,\u00a0K\u00ebshtu fliste Zarathustra<\/em>), k\u00ebshtu shprehet Nietzsche, sepse dominimi pothuajse absolut i racionalizmit, k\u00ebmb\u00ebngulja e tij se \u00ebsht\u00eb e vetmja rrug\u00eb drejt\u00eb njohjes, kishte vendosur paradigma t\u00eb pakontestueshme me karakter totalitar. Prandaj, Nietzsche k\u00ebmb\u00ebngul pik\u00ebrisht n\u00eb t\u00eb kund\u00ebrt\u00ebn. Ai mendonte se qe\u00a0racio\u00a0<\/em>ajo form\u00eb e cila njeriun e ka mb\u00ebshtjell\u00eb n\u00ebn nj\u00eb totalitet dhe q\u00eb ky i fundit me besimin e tij i \u00ebsht\u00eb v\u00ebn\u00eb n\u00eb sh\u00ebrbim k\u00ebtij totaliteti. Andaj, Nietzsche mendonte se: \u201c…atje ku ka nj\u00ebmij\u00eb besime, njeriu \u00ebsht\u00eb m\u00eb i gatsh\u00ebm t\u00eb dyshoj\u00eb mbi t\u00eb gjitha\u201d (Will Durant,\u00a0Heronjt\u00eb e mendimit<\/em>\u00a0\u2013 Platoni), se sa at\u00ebher\u00eb kur \u00ebsht\u00eb instaluar vet\u00ebm nj\u00eb form\u00eb e t\u00eb besuarit apo t\u00eb menduarit. Kjo qasje n\u00eb nj\u00ebfar\u00eb forme bart edhe nj\u00eb sugjerim karshi nd\u00ebrmarrjeve tona eventuale, por nj\u00ebkoh\u00ebsisht edhe jep indikacione se duhet t\u00eb dyshojm\u00eb kur kemi parasysh filozofit\u00eb e tipit esencialist.<\/p>\n

\u00c7referimi i referencave t\u00eb pakontestueshme, absolute, krijoi mund\u00ebsi t\u00eb manifestimeve t\u00eb ndryshme, t\u00eb cilat pastaj do t\u00eb derivojn\u00eb dilemat e vetorientimeve n\u00eb bot\u00eb dhe mund\u00ebsive t\u00eb pafundme vet\u00ebp\u00ebrkufizuese. Shum\u00eb interpetueshm\u00ebria p\u00ebr fenomene t\u00eb caktuara do t\u00eb krijoj\u00eb edhe forma t\u00eb reja diskursive, e q\u00eb do t\u00eb shtrihen n\u00eb nj\u00eb horizont t\u00eb pafund\u00ebm pa tendenc\u00ebn e rigjetjes t\u00eb s\u00eb v\u00ebrtet\u00ebs absolute. Skemat racional-objektive do t\u00eb dekompozohen. Mbret\u00ebria morale do t\u2019i n\u00ebnshtrohet nj\u00eb skanimi t\u00eb thell\u00eb dekonstruktues, sepse me r\u00ebnien e metanarracioneve bien edhe formatet morale\u00a0a priori<\/em>. Besimi n\u00eb nj\u00eb rend t\u00eb p\u00ebrbotsh\u00ebm moral dhe n\u00eb nj\u00eb bot\u00eb ku dominon\u00a0telosi,<\/em>\u00a0tani merr fund, sepse ka vdekur instanca vet\u00ebrregulluese, e cila i jepte shpirt nj\u00eb bot\u00eb t\u00eb till\u00eb. Zoti nuk \u00ebsht\u00eb m\u00eb, ai ka vdekur, apo m\u00eb mir\u00eb t\u00eb themi \u00ebsht\u00eb vrar\u00eb dhe bashk\u00eb me t\u00eb \u00ebsht\u00eb vrar\u00eb edhe vet\u00eb ideja, fundamenti i metarr\u00ebfimeve. Tani bota\u00a0oscilon<\/em>\u00a0n\u00eb nj\u00eb realitet ku mbret\u00ebron\u00a0hi\u00e7i<\/em>\u00a0dhe ku\u00a0nihilizmi<\/em>\u00a0\u00ebsht\u00eb bazamenti i filozofis\u00eb dhe i bot\u00ebs n\u00eb p\u00ebrgjith\u00ebsi.<\/p>\n

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Ekskurs rreth mendimit t\u00eb F. Nietzsche-s n\u00eb rimendimin e racionalizmit dhe t\u00eb modern\u00ebs n\u00eb p\u00ebrgjith\u00ebsi I gjith\u00eb diskursi i filozofis\u00eb s\u00eb Nietzsche-s e paraqet nevoj\u00ebn p\u00ebr nj\u00eb rimendim dhe nj\u00eb rivler\u00ebsim t\u00eb periudh\u00ebs moderne. Me shpalljen se idhujt tanim\u00eb kishin per\u00ebnduar, per\u00ebndon edhe epoka e nj\u00eb diskursi sistemik dominant q\u00eb moderna si ide dhe projekt […]<\/p>","protected":false},"author":266,"featured_media":10439,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[1760,980,1869],"ppma_author":[733],"class_list":["post-4125","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized","tag-friedrich-nietzsche","tag-modernizimi","tag-perspektivizmi"],"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\/4125","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=4125"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4125\/revisions"}],"predecessor-version":[{"id":10440,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4125\/revisions\/10440"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/10439"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4125"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4125"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4125"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4125"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}