{"id":4157,"date":"2017-12-24T11:57:56","date_gmt":"2017-12-24T09:57:56","guid":{"rendered":"https:\/\/sbunker.org\/?p=4157"},"modified":"2024-11-12T12:00:31","modified_gmt":"2024-11-12T10:00:31","slug":"rikthimi-tek-njeriu-nepermes-vdekjes-se-zotit","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/kritike\/rikthimi-tek-njeriu-nepermes-vdekjes-se-zotit\/","title":{"rendered":"Rikthimi tek njeriu n\u00ebp\u00ebrmes vdekjes s\u00eb Zotit"},"content":{"rendered":"
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Ekskurs mbi vdekjen e Zotit simbas Friedrich Nietzsche-s<\/p>\n<\/div>\n

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Shpallja e \u201cvdekjes s\u00eb Zotit\u201d n\u00eb filozofin\u00eb e Friedrich Nietszche-s, \u00ebsht\u00eb nj\u00eb nga vdekjet m\u00eb estetike n\u00eb historin\u00eb e mendimit per\u00ebndimor. Kjo vdekje paraqet lindjen e nj\u00eb m\u00ebnyre t\u00ebr\u00ebsisht t\u00eb re t\u00eb interpretimit mbi bot\u00ebn dhe gjith\u00e7ka q\u00eb na rrethon. Kjo vdekje paraqet edhe momentin e par\u00eb t\u00eb daljes nga filozofia metafizike, ku nj\u00ebkoh\u00ebsisht do t\u00eb shenjoj\u00eb edhe pik\u00ebn e kthes\u00ebs n\u00eb t\u00ebr\u00eb filozofin\u00eb e m\u00ebpastajme. Kritika e Nietzsche-s do t\u00eb koncentrohet n\u00eb zhb\u00ebrjen e fundamenteve mbi t\u00eb cilat q\u00ebndron e t\u00ebr\u00eb filozofia metafizike racionaliste. Ai do t\u2019i shfryt\u00ebzoj\u00eb hendikepet q\u00eb kjo filozofi kishte, sepse Nietzsche tanim\u00eb kishte v\u00ebrejtur se ka nj\u00eb hendek t\u00eb madh mes rendit kozmik dhe bot\u00ebs s\u00eb ideve. Ky hendek, sipas Nietzsche-s, intensifikohet pik\u00ebrisht tek ideja themelore, pra, tek ideja e Zotit, mbi t\u00eb cil\u00ebn ishte fundamentuar dhe q\u00ebndronte i gjith\u00eb rendi moral. P\u00ebr nj\u00eb rend t\u00eb till\u00eb moral, Zoti ishte instanca imanente dhe permanente nj\u00ebkoh\u00ebsisht q\u00eb e b\u00ebn t\u00eb mundur ekzistimin e nj\u00eb rendi t\u00eb till\u00eb. Pra, Zoti \u00ebsht\u00eb kuptimsuesi i nj\u00eb rendi t\u00eb till\u00eb dhe nj\u00ebher\u00ebsh edhe mir\u00ebmbajt\u00ebs i nj\u00eb formati emancipues, progresivist mbi bot\u00ebn. Prandaj, p\u00ebr Nietzsche-n, zhb\u00ebrja e nj\u00eb instance t\u00eb till\u00eb, paraqet edhe rr\u00ebnimin e t\u00ebr\u00eb sistemit metafizik p\u00ebr bot\u00ebn. Nietzsche mendonte se vet\u00eb ideja e Zotit e ka origjin\u00ebn n\u00eb bot\u00ebkuptimet judeo-kristiane p\u00ebr bot\u00ebn dhe se me rr\u00ebnimin e ides\u00eb s\u00eb Zotit, rr\u00ebnohet edhe bot\u00ebkuptimi moral judeo-kristian. Prandaj, te libri\u00a0The Gay Science<\/em>, Nietzsche p\u00ebr her\u00eb t\u00eb par\u00eb e shpall \u201cvdekjen e Zotit\u201d. N\u00ebp\u00ebrmes monologut\u00a0t\u00eb t\u00eb marrit<\/em>, (p\u00ebr shkak t\u00eb r\u00ebnd\u00ebsis\u00eb q\u00eb ka monologu i t\u00eb marrit n\u00eb zhvillimi e mendimit filozofiko-historik, po e paraqesim k\u00ebtu:\u00a0Seksioni 125.<\/strong>\u00a0Njeriu i \u00e7mendur. A keni d\u00ebgjuar p\u00ebr at\u00eb njeri t\u00eb \u00e7mendur q\u00eb ndezi nj\u00eb fener n\u00eb drit\u00ebn e qart\u00eb t\u00eb m\u00ebngjesit, pastaj vrapoi n\u00eb treg dhe filloi t\u00eb b\u00ebrtiste pa pushim: \u201cPo k\u00ebrkoj Zotin! Po k\u00ebrkoj Zotin\u201d? dhe meqen\u00ebse pik\u00ebrisht atje po rrinin bashk\u00eb shum\u00eb nga ata q\u00eb nuk besonin te Zoti, njeriu i \u00e7mendur i b\u00ebri ata t\u00eb shkriheshin s\u00eb qeshuri. \u201cMos ndoshta ka humbur rrug\u00ebn?\u201d, tha nj\u00ebri. \u201cMos vall\u00eb ka humbur si f\u00ebmij\u00eb?\u201d, ia b\u00ebri nj\u00eb tjet\u00ebr. \u201cOse mos do t\u00eb fshihet? A ka frik\u00eb nga ne? A ka hipur n\u00eb vark\u00eb? Mos \u00ebsht\u00eb m\u00ebrgimtar?\u201d. Njer\u00ebzit b\u00ebrtisnin dhe qeshnin n\u00eb at\u00eb rr\u00ebmuj\u00eb t\u00eb madhe. Njeriu i \u00e7mendur, me nj\u00eb k\u00ebrcim, u hodh n\u00eb mes tyre dhe i p\u00ebrshkoi tej e tej ata me v\u00ebshtrimet e tij: \u201cKu ka ikur Zoti?\u201d, b\u00ebrtiti, \u201ck\u00ebt\u00eb dua t\u2019ju them? E kemi vrar\u00eb \u2013 ju dhe un\u00eb! T\u00eb gjith\u00eb n\u00eb jemi vras\u00ebsit e tij! Po si e b\u00ebm\u00eb k\u00ebt\u00eb gj\u00eb? Si mund\u00ebm ta zbrazim detin duke ia pir\u00eb edhe pik\u00ebn e fundit? Kush na e dha sfungjerin p\u00ebr t\u00eb f\u00ebrkuar me shpejt\u00ebsi gjith\u00eb horizontin? \u00c7far\u00eb b\u00ebm\u00eb vall\u00eb p\u00ebr ta larguar k\u00ebt\u00eb tok\u00eb nga mb\u00ebrthimi i diellit t\u00eb saj? Ku ndodhet q\u00eb l\u00ebviz tani? Ku \u00ebsht\u00eb q\u00eb l\u00ebvizim ne? Larg nga t\u00eb gjith\u00eb diejt? A nuk \u00ebsht\u00eb e jona pjes\u00ebmarrja e p\u00ebrjetshme? Por edhe nga prapa, anash, p\u00ebrpara, nga t\u00eb gjitha an\u00ebt? A ka ende nj\u00eb lart dhe nj\u00eb posht\u00eb? Mos ndoshta po endemi si p\u00ebrmes nj\u00eb hi\u00e7i t\u00eb pafund? Mos po f\u00ebrf\u00ebllin mbi ne hap\u00ebsira e zbraz\u00ebt? A nuk \u00ebsht\u00eb b\u00ebr\u00eb m\u00eb ftoht\u00eb? Mos vazhdon t\u00eb vij\u00eb nata, gjithmon\u00eb e m\u00eb nat\u00eb? Mos duhet t\u00eb ndezim fener\u00ebt n\u00eb m\u00ebngjes? Nga zhurma e madhe q\u00eb b\u00ebjn\u00eb varrmih\u00ebsit nd\u00ebrkoh\u00eb q\u00eb varrosin Zotin, mos po ndodh vall\u00eb q\u00eb nuk d\u00ebgjojm\u00eb ende asgj\u00eb? Nuk e nuhasim ende er\u00ebn e qelbur t\u00eb kalb\u00ebzimit hyjnor? Edhe per\u00ebndit\u00eb kalben! Zoti ka vdekur! Zoti q\u00ebndron i vdekur! Dhe e kemi vrar\u00eb ne! Si do t\u00eb ngush\u00ebllohemi ne, vras\u00ebsit e t\u00eb gjith\u00eb vras\u00ebsve? Sa prej m\u00eb t\u00eb shenjt\u00ebs dhe m\u00eb t\u00eb fuqishmes q\u00eb zot\u00ebronte bota deri sot i \u00ebsht\u00eb hequr gjaku n\u00ebn thikat tona \u2013 kush nga ne do ta shp\u00eblaj\u00eb k\u00ebt\u00eb gjak? Me \u00e7far\u00eb uji do t\u00eb mund t\u00eb lahemi? \u00c7far\u00eb ritesh shpaguese, \u00e7far\u00eb shfaqjesh t\u00eb shenjta do t\u00eb duhet t\u00eb shpikim? A nuk \u00ebsht\u00eb tep\u00ebr e madhe madh\u00ebsia e k\u00ebtij veprimi p\u00ebr ne? A mos duhet edhe ne t\u00eb b\u00ebhemi per\u00ebndi p\u00ebr t\u2019u dukur t\u00eb pakt\u00ebn t\u00eb denj\u00eb p\u00ebr t\u00eb? Nuk pati kurr\u00eb nj\u00eb veprim m\u00eb t\u00eb madh \u2013 dhe t\u00eb gjith\u00eb ata q\u00eb do t\u00eb vin\u00eb pas nesh do t\u2019i p\u00ebrkasin, lidhur me k\u00ebt\u00eb veprim, nj\u00eb historie m\u00eb t\u00eb lart\u00eb sesa kan\u00eb qen\u00eb m\u00eb par\u00eb t\u00eb gjitha historit\u00eb deri m\u00eb sot!\u201d).<\/em><\/p>\n

Pra si\u00e7 edhe e v\u00ebrejm\u00eb, Nietzsche e nd\u00ebrton edhe aktin e \u2018vrasjes s\u00eb Zotit\u2019, nj\u00eb akt q\u00eb m\u00eb pastaj do t\u00eb prodhoj\u00eb konsekuenca mjaft thelb\u00ebsore n\u00eb interpretimin e fiozofis\u00eb n\u00eb p\u00ebrgjith\u00ebsi. Nietzsche do ta ndjej\u00eb me t\u00ebr\u00eb afshin e tij \u201cvdekjen e Zotit\u201d dhe si\u00e7 shprehet edhe George Steiner-i kur thot\u00eb se: \u201cVet\u00ebm nj\u00eb psikolog gjenial i torturuar nga tejndjeshm\u00ebria e vet, si\u00e7 ishte Nietzsche, do t\u00eb mund ta p\u00ebrjetonte thell\u00eb \u2018vrasjen e Zotit\u2019, deri n\u00eb kock\u00eb, duke f\u00ebrg\u00eblluar nga ajo gj\u00ebm\u00eb \u00e7liruese\u201d (F. Nietzsche, Shnd\u00ebrrimi i t\u00eb gjitha vlerave, f. 33<\/em>). Vet\u00eb kjo ndjenj\u00eb, ky p\u00ebrjetim n\u00ebnkupton se Nietzsche tanim\u00eb e kishte kuptuar se referenca kryesore apo kryereferenca e metafizik\u00ebs filozofike, mbi t\u00eb cil\u00ebn q\u00ebndronte e gjith\u00eb ngrehina morale dhe emancipuese \u00ebsht\u00eb pika nevralgjike e q\u00eb duhet eleminuar. Me shpalljen e \u201cvdekjes s\u00eb Zotit\u201d, Nietzsche shpall edhe prishjen e nj\u00eb rendi moral ekzistues dhe po ashtu nj\u00ebkoh\u00ebsisht i hap rrug\u00eb nj\u00eb m\u00ebnyre t\u00eb re t\u00eb t\u00eb interpretuarit t\u00eb bot\u00ebs.<\/p>\n

P\u00ebr shum\u00eb filozof\u00eb dhe teoret\u00eb t\u00eb ndrysh\u00ebm, me shpalljen e \u201cvdekjes s\u00eb Zotit\u201d nga Nietzsche, shpallet edhe nj\u00eb m\u00ebnyr\u00eb e re e interpretimit t\u00eb filozofis\u00eb. Tani bota rikthehet n\u00eb\u00a0shnd\u00ebrrimin e t\u00eb gjitha vlerave<\/em>, q\u00eb do t\u00eb thot\u00eb se tanim\u00eb kemi nj\u00eb interpretim nihilist p\u00ebr bot\u00ebn. Mbase edhe vet\u00eb Nietzsche n\u00eb librin\u00a0Shkenca e g\u00ebzuar dhe idilet e Mesin\u00ebs,<\/em>\u00a0do t\u00eb tregoj\u00eb sesi \u201cvdekja e Zotit\u201d do t\u00eb prodhoj\u00eb konsekuenca filozofike dhe jo vet\u00ebm, aq t\u00eb m\u00ebdha,\u00a0m\u00eb t\u00eb m\u00ebdha sesa kan\u00eb qen\u00eb m\u00eb par\u00eb t\u00eb gjitha historit\u00eb deri m\u00eb sot<\/em>. Pra, n\u00ebp\u00ebrmes shtrimit t\u00eb dilemave tanim\u00eb n\u00eb nj\u00eb bot\u00eb pa Zot, n\u00eb nj\u00eb boshll\u00ebk ku dominon hi\u00e7i, pasojat jan\u00eb t\u00eb nj\u00eb pamund\u00ebsie orientuese n\u00eb bot\u00eb. K\u00ebtu shtrihemi n\u00eb nj\u00eb sip\u00ebrfaqe ku nuk ekziston\u00a0tellosi<\/em>, nuk ekzistojn\u00eb trajtat e fundme t\u00eb shpjegimit t\u00eb bot\u00ebs, sepse e ardhmja \u00ebsht\u00eb e dekompozuar nga horizonti \u2013 at\u00ebher\u00eb lirisht mund t\u00eb themi se gjendemi n\u00eb pozitat nihiliste vetorientuese, ku fakteve dhe q\u00ebllimeve do t\u2019ua z\u00ebr\u00eb vendin shum\u00ebsia interpretuese mbi filozofin\u00eb dhe mbi bot\u00ebn n\u00eb p\u00ebrgjith\u00ebsi. Individi \u00ebsht\u00eb ai i cili do ta krijoj\u00eb dhe konkretizoj\u00eb p\u00ebrfytyrimin p\u00ebr bot\u00ebn. P\u00ebr k\u00ebt\u00eb me dekompozimin e krijesave universale dhe me paraqitjen e dezorientimeve totale, individi \u00ebsht\u00eb ai p\u00ebr t\u00eb cilin Nietzsche mendon se: \u201c(…) \u00ebsht\u00eb nj\u00eb gj\u00eb krejt\u00ebsisht e re dhe krijues gj\u00ebrash t\u00eb reja, di\u00e7ka absolute, t\u00eb gjitha veprimet jan\u00eb krejt\u00ebsisht t\u00eb tijat\u201d<\/em>. (N\u00eb fakt, k\u00ebtu kemi edhe pik\u00ebnisjen, origjin\u00ebn e nj\u00eb rryme filozofike q\u00eb m\u00eb von\u00eb do t\u00eb njihet si\u00a0ekzistencializ\u00ebm<\/em>). N\u00ebp\u00ebrmes shprehjes s\u00eb individualiteteve Nietzsche do t\u00eb v\u00ebr\u00eb n\u00eb spikam\u00eb edhe trendet nga t\u00eb cilat tani do t\u00eb zhvillohet filozofia. Me \u201cvdekjen e Zotit\u201d lind nj\u00eb dimension t\u00ebr\u00ebsisht i ri p\u00ebr interpretimin e bot\u00ebs.<\/p>\n

K\u00ebshtu q\u00eb, \u201cvdekja e Zotit\u201d n\u00eb horizont shfaq nihilizmin. Nihilizmi p\u00ebr Nietzsche-n nuk paraqet vet\u00ebm nj\u00eb fraz\u00eb, por ajo tani \u00ebsht\u00eb gjendje. Q\u00eb n\u00eb fillim t\u00eb librit\u00a0The Will to Power<\/em>, n\u00eb kapitullin p\u00ebr nihilizmin, Nietzsche shprehet k\u00ebshtu: \u201c\u00c7ka do t\u00eb thot\u00eb nihilizmi? Do t\u00eb thot\u00eb q\u00eb vlerat m\u00eb t\u00eb larta zhvleft\u00ebsojn\u00eb vetveten. Q\u00ebllimi \u00ebsht\u00eb duke munguar; \u2018pse\u2019 nuk gjen ndonj\u00eb p\u00ebrgjigje. (…) Nihilizmi radikal \u00ebsht\u00eb bindje e pathemelueshm\u00ebris\u00eb\/pafuqis\u00eb absolute t\u00eb ekzistenc\u00ebs, kur vjen puna te vlerat m\u00eb t\u00eb larta t\u00eb njohura: plus t\u00eb kuptuarit q\u00eb ne nuk kemi as t\u00eb drejt\u00ebn m\u00eb t\u00eb vog\u00ebl t\u00eb mb\u00ebshtesim nj\u00eb p\u00ebrtej ose nj\u00eb n\u00eb-vetvete t\u00eb gj\u00ebrave q\u00eb mund t\u00eb jet\u00eb \u2018hynjore\u2019 apo moralitet i inkarnuar. Ky kuptim \u00ebsht\u00eb rrjedhoj\u00eb e kultivimit t\u00eb \u2018v\u00ebrtet\u00ebshm\u00ebris\u00eb\u2019, k\u00ebsisoj vet\u00eb nj\u00eb rrjedhoj\u00eb e besimit n\u00eb moralitet\u201d.\u00a0<\/em>Pra, k\u00ebtu vet\u00eb Nietzsche tregon sesa i r\u00ebnd\u00eb do t\u00eb jet\u00eb realiteti n\u00eb munges\u00eb t\u00eb instancave rregullative t\u00eb bot\u00ebs. Sesi njeriu do t\u00eb p\u00ebrjetoj\u00eb deri n\u00eb palc\u00eb vuajtjen e t\u00eb qenit i vetmuar n\u00eb k\u00ebt\u00eb bot\u00eb. Ky moment p\u00ebr Vattimo-n konsiderohet si nj\u00eb interpretim q\u00eb rithemelon hermeneutik\u00ebn. Ai mendon se \u201cHermeneutika \u00ebsht\u00eb mendimi i nihilizmit t\u00eb p\u00ebrkryer, mendimi q\u00eb synon nj\u00eb rind\u00ebrtim t\u00eb racionalizmit pas \u201cvdekjes s\u00eb Zotit\u201d, kund\u00ebr \u00e7do shmangieje t\u00eb nihilizmit mohues, pra kund\u00ebr d\u00ebshp\u00ebrimit t\u00eb atij q\u00eb vijon ende t\u00eb vajtoj\u00eb ngase nuk ka m\u00eb fe\u201d (G. Vattimo, Nihilizmi dhe emancipimi, f. 10). Prandaj, kjo q\u00eb shpreh Vattimo, \u00ebsht\u00eb m\u00eb se e qart\u00eb tek njeriu modern i cili \u00ebsht\u00eb kalitur nga n\u00ebnshtrimi q\u00eb i b\u00ebhej zotave dhe kalimi n\u00eb nj\u00eb bot\u00eb ku zotat kan\u00eb vdekur dhe se besimi n\u00eb ta, n\u00eb k\u00ebt\u00eb rast, do t\u00eb ishte besimi n\u00eb iluzionin e iluzionit.<\/p>\n

Nihilizmi vjen n\u00ebp\u00ebrmes nj\u00eb procesi t\u00eb gjat\u00eb dhe t\u00eb mundimsh\u00ebm t\u00eb rimendimit t\u00eb historis\u00eb dhe b\u00ebhet realitet me shembjen e metanarrativave. T\u00eb gjitha teorit\u00eb metafizike, transcendente q\u00eb kishin karakter universalizues humbin kuptimin. Me \u00e7kuptim\u00ebsimin e qenies humb edhe vlera e q\u00ebllimeve t\u00eb m\u00ebdha. P\u00ebr Vattimo-n, \u201cNihilizmi sh\u00ebnon at\u00eb q\u00eb Nietzsche e thot\u00eb n\u00eb fillim t\u00eb edicionit t\u00eb par\u00eb t\u00eb Vullnetit p\u00ebr fuqi: situata n\u00eb t\u00eb cil\u00ebn njeriu l\u00ebviz nga qendra drejt X. Por, nihilizmi n\u00eb k\u00ebt\u00eb kuptim \u00ebsht\u00eb ngjash\u00ebm me nj\u00eb lloj nihilizmi t\u00eb p\u00ebrkufizuar nga Heidegger-i q\u00eb i referohet procesit n\u00eb t\u00eb cilin n\u00eb fund \u2018nuk mbetet asgj\u00eb\u2019 nga\u00a0Qenia si e till\u00eb<\/em>\u201d( G. Vattimo,\u00a0The End of Modernity: Nihilism and Hermeneutics in Postmodern Culture,<\/em>\u00a0f. 19). K\u00ebt\u00eb bosh\u00ebsi q\u00eb do ta p\u00ebrjetoj\u00eb qenia, k\u00ebt\u00eb humbje t\u00eb kuptimit t\u00eb saj, Vattimo do ta konsideroj\u00eb si gjendje emancipuese. Nihilizmi si emancipim ndodh p\u00ebr shkak t\u00eb nj\u00eb procesi t\u00eb gjat\u00eb dhe t\u00eb mundimsh\u00ebm n\u00eb zhvler\u00ebsimin e kuptimit t\u00eb nj\u00ebsuar t\u00eb historis\u00eb, objektivitetit dhe \u201ckjo \u00ebsht\u00eb v\u00ebrtet ajo \u00e7ka Nietzsche e quante nihiliz\u00ebm, vet\u00ebdija se ndryshimi nuk ka nj\u00eb kuptim, nj\u00eb pik\u00ebsynim, apo nj\u00eb formulim logjik \u00e7far\u00ebdo\u201d. Pra, ky \u00ebsht\u00eb nihilizmi, ky \u00ebsht\u00eb emancipimi q\u00eb vjen n\u00ebp\u00ebrmes nihilizmit, q\u00eb \u201cvdekjen e Zotit\u201d e vendos si nj\u00eb konsekuenc\u00eb q\u00eb do t\u00eb prodhoj\u00eb hi\u00e7in. Gjith\u00e7ka tani shp\u00ebrndahet n\u00eb nj\u00eb shum\u00ebsi diskursive pa nj\u00eb fillim dhe pa nj\u00eb fund. Fundi i Zotit paraqet fillimin e njeriut pa ngarkesa morale, pa nj\u00eb q\u00ebllim paraprak, por si nj\u00eb shprehje q\u00eb vet\u00ebkuptimsohet, vet\u00ebthemelohet.<\/p>\n<\/div>\n

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Ekskurs mbi vdekjen e Zotit simbas Friedrich Nietzsche-s Shpallja e \u201cvdekjes s\u00eb Zotit\u201d n\u00eb filozofin\u00eb e Friedrich Nietszche-s, \u00ebsht\u00eb nj\u00eb nga vdekjet m\u00eb estetike n\u00eb historin\u00eb e mendimit per\u00ebndimor. Kjo vdekje paraqet lindjen e nj\u00eb m\u00ebnyre t\u00ebr\u00ebsisht t\u00eb re t\u00eb interpretimit mbi bot\u00ebn dhe gjith\u00e7ka q\u00eb na rrethon. Kjo vdekje paraqet edhe momentin e par\u00eb […]<\/p>","protected":false},"author":266,"featured_media":10006,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[954,1760],"ppma_author":[733],"class_list":["post-4157","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-filozofi","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\/4157","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=4157"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4157\/revisions"}],"predecessor-version":[{"id":10007,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4157\/revisions\/10007"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/10006"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4157"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4157"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4157"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4157"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}