{"id":4221,"date":"2018-06-07T11:57:45","date_gmt":"2018-06-07T09:57:45","guid":{"rendered":"https:\/\/sbunker.org\/?p=4221"},"modified":"2025-11-12T10:57:39","modified_gmt":"2025-11-12T08:57:39","slug":"me-te-barabarte-se-te-tjeret","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/kritike\/me-te-barabarte-se-te-tjeret\/","title":{"rendered":"M\u00eb t\u00eb barabart\u00eb se t\u00eb tjer\u00ebt"},"content":{"rendered":"
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Recension i librit<\/p>\n<\/div>\n

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T\u00eb gjith\u00eb njer\u00ebzit jan\u00eb krijuar t\u00eb barabart\u00eb \u2013 por n\u00eb \u00e7\u2019kuptim t\u00eb barabart\u00eb? Sigurisht se jo n\u00eb kuptimin e t\u00eb qenit t\u00eb pajisur me t\u00eb nj\u00ebjtat veti, aft\u00ebsi, d\u00ebshira apo nevoja: disa njer\u00ebz jan\u00eb m\u00eb t\u00eb zgjuar, m\u00eb t\u00eb dashur, dhe m\u00eb t\u00eb k\u00ebndsh\u00ebm se t\u00eb tjer\u00ebt; disa duan t\u00eb ngjisin male nd\u00ebrsa t\u00eb tjer\u00ebt duan t\u00eb shikojn\u00eb TV; dhe disave iu duhet mb\u00ebshtetje fizike dhe emocionale p\u00ebr t\u00eb b\u00ebr\u00eb gj\u00ebra q\u00eb t\u00eb tjer\u00ebt mund t\u2019i b\u00ebjn\u00eb vet\u00eb. Dhe me gjas\u00eb ata nuk jan\u00eb \u201ct\u00eb barabart\u00eb\u201d n\u00eb kuptimin e t\u00eb k\u00ebrkuarit t\u00eb trajtimit identik: nj\u00eb baba mund t\u2019i jap\u00eb aspirin\u00eb f\u00ebmij\u00ebs s\u00eb tij t\u00eb s\u00ebmur\u00eb dhe jo t\u00eb sh\u00ebndoshit pa e mosrespektuar barazin\u00eb e f\u00ebmij\u00ebve t\u00eb tij. N\u00eb fakt, t\u00eb gjith\u00eb njer\u00ebzit thuhet se jan\u00eb t\u00eb barabart\u00eb n\u00eb at\u00eb q\u00eb filozof\u00ebt e quajn\u00eb sens \u201cthemelor\u201d, \u201cabstrakt\u201d, \u201ct\u00eb thell\u00eb\u201d, ose \u201cmoral\u201d t\u00eb barazis\u00eb. Q\u00eb t\u00eb gjith\u00eb ne kemi, n\u00eb nj\u00eb kuptim themeltar, dhe p\u00ebrkund\u00ebr dallimeve t\u00eb ndryshme, vler\u00eb t\u00eb barabart\u00eb, q\u00eb k\u00ebrkon, sipas fraz\u00ebs me nam t\u00eb Ronald Dworkinit, \u201ckonsiderat\u00eb dhe respekt t\u00eb barabart\u00eb.\u201d<\/p>\n

P\u00ebr shum\u00eb prej baballar\u00ebve t\u00eb kombit amerikan, parimi i barazis\u00eb themelore ishte n\u00eb p\u00ebrputhje me faktin q\u00eb disa njer\u00ebz t\u00eb ishin pron\u00eb e t\u00eb tjer\u00ebve; m\u00eb 1776 abolicionisti Thomas Day v\u00ebrente se \u201cpo t\u00eb ket\u00eb nj\u00eb objekt q\u00eb t\u00eb jet\u00eb v\u00ebrtet qesharak p\u00ebr nga natyra, ai \u00ebsht\u00eb patrioti amerikan, i cili me nj\u00ebr\u00ebn dor\u00eb n\u00ebnshkruan deklarata pavar\u00ebsie, e me tjetr\u00ebn vring\u00ebllon kamzhikun mbi skllev\u00ebrit e tij gjith\u00eb frik\u00eb.\u201d P\u00ebrkushtimi ndaj barazis\u00eb themelore ishte me sa duket poashtu i p\u00ebrputhsh\u00ebm me faktin q\u00eb grat\u00eb \u201ce lira\u201d ishin ligj\u00ebrisht t\u00eb p\u00ebrjashtuara nga jeta qytetare. Sot, p\u00ebrkushtimi i SHBA-ve ndaj barazis\u00eb themelore \u00ebsht\u00eb me sa duket i p\u00ebrputhsh\u00ebm jo vet\u00ebm me pabarazin\u00eb e pamas\u00eb socioekonomike, por poashtu me pabarazin\u00eb e jasht\u00ebzakonshme t\u00eb mund\u00ebsive, shum\u00eb prej s\u00eb cil\u00ebs ende p\u00ebrcaktohet nga raca dhe gjinia.<\/p>\n

Gjoja pajtueshm\u00ebria e barazis\u00eb themelore me pabarazin\u00eb e tmerrshme materiale dhe sociale ka shtyr\u00eb m\u00eb shume se nj\u00eb kritik (Marksi, sigurisht) q\u00eb t\u00eb pyes\u00eb n\u00ebse ky muhabeti i t\u00eb qenit \u201ct\u00eb krijuar t\u00eb barabart\u00eb\u201d \u00ebsht\u00eb ve\u00e7se nj\u00eb premtim bosh spiritual i projektuar p\u00ebr t\u00eb fashitur ata q\u00eb vuajn\u00eb nga mjerimi tok\u00ebsor. Se barazia themelore nuk \u00ebsht\u00eb nj\u00eb premtim i till\u00eb bosh \u2013 se n\u00ebnkupton di\u00e7ka p\u00ebrmbajtj\u00ebsore, dhe se \u00ebsht\u00eb thelb\u00ebsor p\u00ebr moralitetin ton\u00eb politik \u2013 kjo \u00ebsht\u00eb teza qendrore e librit “One Another\u2019s Equals” t\u00eb Jeremy Waldron.<\/p>\n

N\u00eb periudh\u00ebn e pasluft\u00ebs, filozof\u00ebt politik\u00eb jan\u00eb marr\u00eb mjaft me \u00e7\u00ebshtjen e barazis\u00eb, edhe pse shqet\u00ebsimi i tyre \u00ebsht\u00eb p\u00ebrqendruar p\u00ebrgjith\u00ebsisht mbi ato q\u00eb Waldron i quan \u201c\u00e7\u00ebshtje t\u00eb nivelit sip\u00ebrfaq\u00ebsor\u201d t\u00eb barazis\u00eb: se a duhet, si egalitar\u00eb, t\u00eb synojm\u00eb barazin\u00eb e mir\u00ebqenies, barazin\u00eb e suksesit material, apo barazin\u00eb e mund\u00ebsis\u00eb. (Duke i quajtur pyetje t\u00eb tilla \u201ct\u00eb nivelit sip\u00ebrfaq\u00ebsor\u201d Waldron nuk do q\u00eb t\u00eb thot\u00eb se jan\u00eb sip\u00ebrfaq\u00ebsore; ai i quan ato \u201cdisa prej problemeve m\u00eb t\u00eb v\u00ebshtira t\u00eb filozofis\u00eb politike.\u201d Ai d\u00ebshiron t\u00eb thot\u00eb q\u00eb ato e marrin si t\u00eb qen\u00eb q\u00eb nj\u00eb lloj i egalitarizmit \u00ebsht\u00eb i drejt\u00eb.)<\/p>\n

Nd\u00ebrkoh\u00eb q\u00eb gjat\u00eb periudh\u00ebs s\u00eb pasluft\u00ebs, shum\u00eb m\u00eb pak \u00ebsht\u00eb th\u00ebn\u00eb rreth asaj se \u00e7far\u00eb mund t\u00eb justifikoj\u00eb p\u00ebrkushtimin ndaj barazis\u00eb themelore: pse duhet t\u00eb jemi fare ndonj\u00eb lloj egalitar\u00ebsh. Duke shkruar m\u00eb 1962, Bernard Williams sugjeronte q\u00eb kapacitetet tona t\u00eb p\u00ebrbashk\u00ebta p\u00ebr t\u00eb vuajtur dhe dashuruar qen\u00eb bazat e barazis\u00eb universale njer\u00ebzore. Nj\u00eb vit m\u00eb von\u00eb, John Rawls propozonte q\u00eb ajo \u00e7far\u00eb ai e quante \u201csens i drejt\u00ebsis\u00eb,\u201d nj\u00eb d\u00ebshir\u00eb dhe aft\u00ebsi p\u00ebr t\u2019iu p\u00ebrgjigjur k\u00ebrkesave t\u00eb drejt\u00ebsis\u00eb, qe sa e nevojshme aq edhe e mjaftueshme p\u00ebr t\u00eb dh\u00ebn\u00eb bazat e barazis\u00eb njer\u00ebzore. N\u00eb librin e tij, Waldron p\u00ebrpiqet t\u2019i elaboroj\u00eb dhe t\u2019i p\u00ebrmir\u00ebsoj\u00eb propozimet e tilla n\u00eb nj\u00eb m\u00ebnyr\u00eb q\u00eb \u00ebsht\u00eb edhe m\u00eb sistemike dhe, thot\u00eb ai, m\u00eb \u201ce gjer\u00eb\u201d se diskutimet bashk\u00ebkohore filozofike mbi barazin\u00eb.<\/p>\n

Nj\u00eb m\u00ebnyr\u00eb e dobishme p\u00ebr t\u00eb menduar p\u00ebr barazin\u00eb themelore, thot\u00eb Waldron, \u00ebsht\u00eb q\u00eb ajo mohon se mes njer\u00ebzve ka dallime themeltare t\u00eb llojit. P\u00ebrderisa ka njer\u00ebz n\u00eb gjendje t\u00eb ndryshme \u2013 f\u00ebmij\u00eb dhe t\u00eb rritur, t\u00eb martuar e t\u00eb pamartuar, qytetar\u00eb dhe t\u00eb huaj \u2013 nuk ka njer\u00ebz t\u00eb llojeve t\u00eb ndryshme, q\u00eb k\u00ebrkojn\u00eb forma fundamentalisht t\u00eb ndryshme t\u00eb v\u00ebmendjes morale. Natyrisht se shum\u00eb\u00e7ka varet nga ajo se \u00e7far\u00eb n\u00ebnkuptojm\u00eb k\u00ebtu me \u201cfundamentalisht\u201d. Qartazi, cenueshmeria [vulnerabiliteti] e posa\u00e7me e f\u00ebmij\u00ebve do t\u00eb thot\u00eb q\u00eb atyre u nevojitet nj\u00eb lloj i caktuar i kujdesit moral q\u00eb nuk u duhet t\u00eb rriturve. Edhe m\u00eb kund\u00ebrth\u00ebnsh\u00ebm, ne mund t\u00eb mendojm\u00eb se t\u00eb ve\u00e7uarit mes qytetar\u00ebve dhe t\u00eb huajve p\u00ebrfshin trajtimin e disa njer\u00ebzve sikur t\u00eb ishin m\u00eb meritor\u00eb se t\u00eb tjer\u00ebt p\u00ebr konsiderat\u00ebn ton\u00eb morale. (\u00c7far\u00eb ngush\u00ebllimi \u00ebsht\u00eb t\u2019i thuash nj\u00eb refugjate siriane se ne jemi t\u00eb gjith\u00eb t\u00eb krijuar t\u00eb barabart\u00eb, nd\u00ebrkoh\u00eb q\u00eb kufiri \u00ebsht\u00eb i mbyllur p\u00ebr t\u00eb?)<\/p>\n

Por Waldron mendon se n\u00eb asnj\u00ebrin prej rasteve ne nuk po b\u00ebjm\u00eb dallime themeltare t\u00eb llojit mes njer\u00ebzve: t\u00eb jesh f\u00ebmij\u00eb apo i huaj \u00ebsht\u00eb (n\u00eb parim) nj\u00eb gjendje kontingjente, e till\u00eb q\u00eb justifikon forma t\u00eb ndryshme t\u00eb trajtimit moral, por kjo nuk ka t\u00eb b\u00ebj\u00eb me dallimet fundamentale n\u00eb vler\u00ebn morale. Ose, th\u00ebn\u00eb ndryshe, p\u00ebr sa koh\u00eb q\u00eb trajtimet tona dalluese ndaj f\u00ebmij\u00ebve dhe t\u00eb rriturve, apo qytetar\u00ebve dhe t\u00eb huajve, \u00ebsht\u00eb i justifikuar, kjo \u00ebsht\u00eb vet\u00ebm sepse ne mund t\u00eb tregojm\u00eb se bazohet mbi nj\u00eb parim q\u00eb vlen barabar p\u00ebr \u00e7donj\u00ebrin, p\u00ebrfshir\u00eb f\u00ebmij\u00ebt edhe t\u00eb huajt.<\/p>\n

At\u00ebher\u00eb, cilin lloj t\u00eb dallimit \u201cfundamental\u201d mes njer\u00ebzve e p\u00ebrjashton p\u00ebrkushtimi p\u00ebr barazin\u00eb themelore? Sipas Waldronit, ky \u00ebsht\u00eb lloji i dallimit q\u00eb \u00ebsht\u00eb b\u00ebr\u00eb historikisht mes njer\u00ebzve t\u00eb lir\u00eb dhe skllev\u00ebrve, popujve t\u00eb qytet\u00ebruar dhe barbar\u00ebve, feudal\u00ebve dhe bujkrob\u00ebve, t\u00eb bardh\u00ebve dhe zezak\u00ebve, burrave dhe grave. Nj\u00eb nj\u00ebr\u00ebn an\u00eb t\u00eb secilit prej k\u00ebtyre dallimeve ne kemi njer\u00ebz t\u00eb cil\u00ebt jan\u00eb marr\u00eb thjesht si m\u00eb me vler\u00eb, p\u00ebr t\u00eb cil\u00ebt \u00ebsht\u00eb menduar se k\u00ebrkojn\u00eb nj\u00eb konsiderat\u00eb morale dhe respekt t\u00eb till\u00eb q\u00eb thjesht do t\u00eb ishte e pap\u00ebrshtatshme po t\u2019i drejtohej atyre t\u00eb an\u00ebs tjet\u00ebr.<\/p>\n

Waldron thot\u00eb se ne, p\u00ebr fat t\u00eb mir\u00eb, nuk b\u00ebjm\u00eb m\u00eb dallime t\u00eb tilla. (Ngritja e koh\u00ebs s\u00eb fundit e nacionalizmit t\u00eb ekstremit t\u00eb djatht\u00eb n\u00eb Shtetet e Bashkuara dhe Europ\u00eb, megjithat\u00eb, sugjeron se nuk do t\u00eb duhej t\u00eb ishim aq optimist\u00eb rreth asaj sesa \u201cgjith\u00ebp\u00ebrfshir\u00ebse\u201d n\u00eb t\u00eb v\u00ebrtet\u00eb \u00ebsht\u00eb kjo \u201cne\u201d. Ose, th\u00ebn\u00eb ndryshe, ne nuk b\u00ebjm\u00eb m\u00eb dallime themelore t\u00eb vler\u00ebs mes njer\u00ebzve. Se shum\u00eb prej nesh b\u00ebjm\u00eb dallime themelore n\u00eb vler\u00eb mes njer\u00ebzve dhe kafsh\u00ebve jonjer\u00ebzore: p\u00ebrderisa ne nuk mund t\u2019i trajtojm\u00eb kafsh\u00ebt sido q\u00eb duam, ato p\u00ebrgjith\u00ebsisht nuk mendohet t\u00eb jen\u00eb fundamentalisht t\u00eb barabarta me ne. Ndjek\u00ebsit e k\u00ebsaj pik\u00ebpamjeje shpesh thon\u00eb se njer\u00ebzit kan\u00eb nj\u00eb \u201cdinjitet\u201d q\u00eb u mungon kafsh\u00ebve jonjer\u00ebzore. Ata e p\u00ebrqafojn\u00eb jo vet\u00ebm tez\u00ebn t\u00eb cil\u00ebn Waldron e quan \u201cbarazi t\u00eb vazhdueshme,\u201d se nuk ka dallime n\u00eb vler\u00ebn fundamentale morale mes njer\u00ebzve, por gjithashtu tez\u00ebn e \u201cbarazis\u00eb s\u00eb dallueshme,\u201d se v\u00ebrtet ka dallime t\u00eb tilla mes njer\u00ebzve dhe kafsh\u00ebve jonjer\u00ebzore.<\/p>\n

Waldron beson jo vet\u00ebm n\u00eb barazin\u00eb e vazhdueshme por edhe n\u00eb at\u00eb t\u00eb dallueshme: t\u00eb gjith\u00eb njer\u00ebzit vlejn\u00eb barabar, dhe ata vlejn\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb konsiderueshme m\u00eb shum\u00eb sesa kafsh\u00ebt. Ai nuk propozon q\u00eb t\u00eb ofroj\u00eb ndonj\u00eb prov\u00eb p\u00ebr asnj\u00ebrin pohim. Vet\u00ebm dikush q\u00eb \u00ebsht\u00eb tashm\u00eb i p\u00ebrkushtuar ndaj barazis\u00eb themelore, thot\u00eb Waldron, do t\u00eb gjej\u00eb \u00e7far\u00eb i duhet p\u00ebr t\u00eb th\u00ebn\u00eb rreth saj q\u00eb \u00ebsht\u00eb bind\u00ebse. Se kund\u00ebrshtari i barazis\u00eb themelore do t\u00eb shoh\u00eb \u00e7doku\u2019 dallimet mes njer\u00ebve \u2013 n\u00eb inteligjenc\u00eb, aft\u00ebsi, rac\u00eb, seks, karakter, kultur\u00eb \u2013 si arsyetime p\u00ebr lloje t\u00eb ndryshme t\u00eb shqet\u00ebsimit moral. P\u00ebr shembull, nj\u00eb seksist do t\u2019i shoh\u00eb dallimet mes burrave dhe grave si baza legjitime p\u00ebr p\u00ebrjashtimin e grave nga t\u00eb mira t\u00eb ndryshme sociale e politike. Vet\u00ebm egalitari do t\u00eb jet\u00eb n\u00eb gjendje t\u2019i njoh\u00eb k\u00ebto dallime si thjesht dallime. T\u00eb shoh\u00ebsh njer\u00ebzit si t\u00eb barabart\u00eb, do t\u00eb mund t\u00eb thoshim, k\u00ebrkon q\u00eb s\u00eb pari t\u00eb besojm\u00eb n\u00eb barazin\u00eb e tyre, n\u00eb vend se anasjelltas. Prap\u00ebseprap\u00eb, Waldron propozon t\u00eb \u201cp\u00ebrforcoj\u00eb\u201d p\u00ebrkushtimin ton\u00eb t\u00eb m\u00ebparsh\u00ebm ndaj barazis\u00eb themelore, s\u00eb pari duke treguar se ajo na udh\u00ebzon vendimmarrjen ton\u00eb politike n\u00eb m\u00ebnyra p\u00ebrmbajtjesore dhe obliguese, dhe s\u00eb dyti duke shpjeguar sesi \u00ebsht\u00eb e bazuar n\u00eb fakte t\u00eb caktuara p\u00ebr at\u00eb se \u00e7far\u00eb lloji t\u00eb krijesave jemi ne njer\u00ebzit.<\/p>\n

Argumenti se barazia themelore paraqet k\u00ebrkesa serioze p\u00ebr politik\u00ebn ton\u00eb \u00ebsht\u00eb i r\u00ebnd\u00ebsish\u00ebm po qe se Waldron do t\u2019i p\u00ebrgjigjet akuzave t\u00eb skeptikut se pranimi i parimit t\u00eb \u201cbarazis\u00eb themelore\u201d b\u00ebn fare pak p\u00ebr t\u00eb kufizuar pabarazin\u00eb e v\u00ebrtet\u00eb materiale. Nj\u00eb m\u00ebnyr\u00eb e drejtp\u00ebrdrejt\u00eb e kund\u00ebrshtimit t\u00eb k\u00ebsaj akuze \u00ebsht\u00eb q\u00eb t\u00eb tregohet sesi nj\u00eb p\u00ebrkushtim i \u00e7ilt\u00ebr ndaj barazis\u00eb themelore i kufizon ashp\u00ebr marr\u00ebveshjet e lejueshme politike n\u00eb nj\u00eb shoq\u00ebri \u2013 p\u00ebr shembull, duke k\u00ebrkuar nj\u00eb shp\u00ebrndarje t\u00eb barabart\u00eb t\u00eb t\u00eb mirave dhe benefiteve, apo nj\u00eb shp\u00ebrndarje sipas nevoj\u00ebs, apo mbivendosje nga shteti t\u00eb nj\u00eb kufiri [tavani] strikt mbi pabarazin\u00eb sociale. N\u00eb at\u00eb rast, at\u00ebher\u00eb pabarazia dramatike ekonomike dhe sociale t\u00eb cil\u00ebn e shohim sot \u00ebsht\u00eb n\u00eb mospajtim me p\u00ebrkushtimin ton\u00eb ndaj barazis\u00eb themelore \u2013 dhe mbrojt\u00ebsit e pabarazis\u00eb s\u00eb vrazhd\u00eb sociale dhe materiale t\u00eb cil\u00ebt thon\u00eb se jan\u00eb t\u00eb p\u00ebrkushtuar ndaj barazis\u00eb themelore del se e kan\u00eb gabim.<\/p>\n

Megjithat\u00eb Waldron nuk niset n\u00ebp\u00ebr k\u00ebt\u00eb rrug\u00eb. N\u00eb vend t\u00eb k\u00ebsaj, ai thot\u00eb se p\u00ebrkushtimi i \u00e7ilt\u00ebr ndaj barazis\u00eb themelore \u00ebsht\u00eb i p\u00ebrputhsh\u00ebm me marr\u00ebveshje t\u00eb ndryshme politike q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me shp\u00ebrndarjen, obligimet dhe t\u00eb drejtat. Kjo ndodh sepse, sipas pik\u00ebpamjes s\u00eb Waldronit, barazia themelore nuk \u00ebsht\u00eb parim moral i rendit t\u00eb par\u00eb \u2013 nj\u00eb parim t\u00eb cilin mund ta aplikojm\u00eb drejt\u00ebp\u00ebrdrejt te pyetjet rreth asaj sesi t\u00eb trajtojm\u00eb nj\u00ebri tjetrin \u2013 por \u00ebsht\u00eb nj\u00eb parim i rendit t\u00eb dyt\u00eb q\u00eb kufizon m\u00ebnyr\u00ebn sesi duhet t\u00eb aplikojm\u00eb cilindo parim t\u00eb posa\u00e7\u00ebm moral t\u00eb rendit t\u00eb par\u00eb. Barazia themelore na thot\u00eb se, kur vjen puna te aplikimi i parimeve t\u00eb utilitarizmit, libertarizmit, apo socializmit, ne duhet t\u00eb veprojm\u00eb ashtu q\u00eb te jet\u00eb e disiplinuar nga logjika, si\u00e7 thot\u00eb Benthami, e \u201csecili t\u00eb vlej\u00eb sa nj\u00ebri, asnj\u00ebri m\u00eb shum\u00eb se nj\u00ebri.\u201d N\u00ebse marrim vendime sipas bazave t\u00eb njehsimit utilitar, ne nuk mund t\u00eb zhvler\u00ebsojm\u00eb lumturin\u00eb e disa njer\u00ebzve nd\u00ebrkoh\u00eb q\u00eb masim lumturin\u00eb e t\u00eb tjer\u00ebve. Po qe se jemi duke shp\u00ebrndar\u00eb resurset sipas nevoj\u00ebs, ne nuk mundemi q\u00eb, n\u00eb p\u00ebrputhje me barazin\u00eb themelore, t\u00eb vler\u00ebsojm\u00eb nevojat e nj\u00eb personi si m\u00eb t\u00eb m\u00ebdha se ato t\u00eb nj\u00eb personi tjet\u00ebr.<\/p>\n

Ky karakterizim i barazis\u00eb themelore si parim i rendit t\u00eb dyt\u00eb, i p\u00ebrputhsh\u00ebm me lloje t\u00eb ndryshme t\u00eb marr\u00ebveshjeve politike, e b\u00ebn Waldronin t\u00eb c\u00ebnuesh\u00ebm ndaj akuzave t\u00eb skeptikut q\u00eb barazia themelore nuk ka shum\u00eb vler\u00eb. Merrni parasysh parimin se shoq\u00ebrit\u00eb do t\u00eb duhej t\u00eb shp\u00ebrndanin t\u00eb mirat vet\u00ebm sipas talenteve natyrore. \u00cbsht\u00eb e mundur q\u00eb ky parim t\u00eb aplikohet n\u00eb at\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb respektoj\u00eb barazin\u00eb themelore si nj\u00eb parim kufizues i rendit t\u00eb dyt\u00eb, p\u00ebr sa koh\u00eb q\u00eb ne e aplikojm\u00eb k\u00ebt\u00eb parim n\u00eb m\u00ebnyr\u00eb konsistente tek t\u00eb gjith\u00eb njer\u00ebzit, qofshin t\u00eb talentuar apo jo. E prap\u00ebseprap\u00eb, ky parim, i kufizuar n\u00eb at\u00eb m\u00ebnyr\u00eb, do t\u00eb \u00e7onte drejt nj\u00eb pabarazie serioze, meq\u00eb shp\u00ebrndarja e talenteve natyrale \u00ebsht\u00eb larg t\u00eb qenit e nj\u00ebtrajtshme. \u00c7\u2019\u00ebsht\u00eb e v\u00ebrteta, dikush mund t\u00eb mendoj\u00eb se nj\u00eb shp\u00ebrndarje e till\u00eb, p\u00ebr m\u00eb tep\u00ebr do t\u00eb ishte qartas e padrejt\u00eb, meq\u00eb do t\u00eb shp\u00ebrndante resurset njer\u00ebzve thjesht mbi baz\u00ebn e fatit t\u00eb dhuntive t\u00eb tyre natyrale.<\/p>\n

Kam dyshimin se Waldron do t\u00eb thoshte se nj\u00eb parim i till\u00eb \u201cmeritokratik\u201d \u00ebsht\u00eb n\u00eb fakt n\u00eb mosp\u00ebrputhje me k\u00ebrkesat e barazis\u00eb themelore. Por se pse \u00ebsht\u00eb k\u00ebshtu, kjo mbetet disi nj\u00eb lloj misteri. (N\u00eb fillim t\u00eb librit Waldron thot\u00eb se \u201cvet\u00eb barazia themelore, ndonj\u00ebher\u00eb ka implikime shp\u00ebrndar\u00ebse\u201d, por ai nuk tregon se cilat do t\u00eb mund t\u00eb ishin ato implikime konkrete, apo sesi rrjedhin ato nga barazia themelore.) Si ndodh q\u00eb nj\u00eb parim q\u00eb ve\u00e7sa e kufizon m\u00ebnyr\u00eb sesi i aplikojm\u00eb idealet tona t\u00eb p\u00eblqyera politike, mund\u00ebson q\u00eb t\u00eb mos zgjedhim haptas ideal t\u00eb padrejta dhe t\u00eb pabarabarta, sikurse shp\u00ebrndarja sipas talentit, lindjes, apo bukuris\u00eb? Dhe n\u00ebse p\u00ebrkushtimi ndaj barazis\u00eb themelore nuk p\u00ebrjashton ideale t\u00eb tilla, n\u00eb \u00e7far\u00eb kuptimi mundet q\u00eb kjo v\u00ebrtet t\u00eb p\u00ebrmblidhet n\u00eb p\u00ebrkushtim ndaj barazis\u00eb, p\u00ebrpos n\u00eb kuptimin m\u00eb t\u00eb holl\u00eb, e m\u00eb procedural?<\/p>\n

Waldron ngul k\u00ebmb\u00eb q\u00eb barazia themelore, p\u00ebrkund\u00ebr statusit t\u00eb saj si parim i rendit t\u00eb dyt\u00eb, \u00ebsht\u00eb moralisht k\u00ebrkuese. Ajo k\u00ebrkon q\u00eb ne, shkruan ai, \u201ct\u00eb ngulim k\u00ebmb\u00eb pa u luhatur q\u00eb benefiti i parimeve themelore t\u00eb vler\u00ebs njer\u00ebzore dhe dinjitetit njer\u00ebzor t\u2019i p\u00ebrkas\u00eb barabar secil\u00ebs qenie njer\u00ebzore.\u201d Shembulli i tij qendror \u00ebsht\u00eb nj\u00eb vendim i marr\u00eb nga Gjykata Supreme e Izraelit m\u00eb 2005 mbi vrasjet e q\u00ebllimta te palestinez\u00ebve, duke p\u00ebrfshir\u00eb edhe ata q\u00eb nuk ishin t\u00eb p\u00ebrfshir\u00eb drejp\u00ebrdrejt n\u00eb aktivitete terroriste. Sipas mendimit t\u00eb tij, presidenti i Gjykat\u00ebs Supreme Aharon Barak argumentonte se nj\u00eb vendim mbi k\u00ebt\u00eb pyetje duhet t\u00eb respektonte faktin se luft\u00ebtar\u00ebt e paligjsh\u00ebm nuk jan\u00eb p\u00ebrtej ligjit. Ata nuk jan\u00eb \u2018jasht\u00eb ligjit.\u2019 Zoti i krijoi ata sipas sh\u00ebmb\u00eblltyr\u00ebs s\u00eb tij, poashtu. Prandaj edhe dinjiteti i tyre njer\u00ebzor duhet t\u00eb nderohet.\u201d Barak vazhdoi t\u00eb argumentonte p\u00ebr nj\u00eb nocion t\u00eb zgjeruar p\u00ebr at\u00eb q\u00eb llogaritet si \u201cpjes\u00ebmarrje e drejtp\u00ebrdrejt\u00eb\u201d n\u00eb aktivitet terrorist, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u2019i b\u00ebj\u00eb vrasjet e Izraelit t\u00eb p\u00ebrputhshme me ligjet e caktuara nd\u00ebrkomb\u00ebtare. Gjyqtar\u00ebt e tjer\u00eb u pajtuan. Waldronit i duket prek\u00ebse kjo thirrje n\u00eb barazin\u00eb themelore e Barakut, nj\u00eb shenj\u00eb e \u201cpun\u00ebs s\u00eb r\u00ebnd\u00eb e d\u00ebshp\u00ebrimisht t\u00eb v\u00ebshtir\u00eb\u201d q\u00eb b\u00ebn parimi. Nj\u00eb skeptik mund ta konsideroj\u00eb si nj\u00eb shembull t\u00eb past\u00ebr sesi muhabeti p\u00ebr barazin\u00eb themelore njer\u00ebzore mund t\u00eb p\u00ebrdor\u00ebt p\u00ebr t\u2019i dh\u00ebn\u00eb dinjitet \u00e7njer\u00ebzis\u00eb s\u00eb thell\u00eb.<\/p>\n

E lidhur por e ndryshme me shqet\u00ebsimin se barazia themelore \u00ebsht\u00eb nocion i zbraz\u00ebt \u00ebsht\u00eb shqet\u00ebsimi se ai nocion \u00ebsht\u00eb i tep\u00ebrt. (\u201cB\u00ebhu i mir\u00eb me motr\u00ebn\u201d nuk \u00ebsht\u00eb i zbraz\u00ebt, por \u00ebsht\u00eb i tep\u00ebrt n\u00ebse tashm\u00eb ke th\u00ebn\u00eb \u201cb\u00ebhu i mir\u00eb me motrat e v\u00ebllez\u00ebrit.\u201d) P\u00ebr Waldronin, barazia themelore na thot\u00eb q\u00eb t\u00eb aplikojm\u00eb parimet tona morale te njer\u00ebzit pa marr\u00eb parasysh rac\u00ebn, seksin, klas\u00ebn, e k\u00ebshtu me radh\u00eb. Por a nuk do t\u00eb thot\u00eb kjo se duhet q\u00eb thjesht t\u00eb aplikojm\u00eb parimet tona morale n\u00eb m\u00ebnyr\u00eb konsistente \u2013 di\u00e7ka q\u00eb rrjedh nga vet\u00eb natyra e tyre si parime? Merrni, p\u00ebr shembull, th\u00ebnien e Marksit \u201csecilit sipas aft\u00ebsis\u00eb, secilit sipas nevoj\u00ebs.\u201d P\u00ebr sa koh\u00eb q\u00eb at\u00eb parim e aplikojm\u00eb n\u00eb m\u00ebnyr\u00eb konsistente, ne do t\u00eb gjejm\u00eb veten duke u p\u00ebrkujdesur p\u00ebr nevojat e secilit, pa marr\u00eb parasysh rac\u00ebn apo seksin, kast\u00ebn apo kredon \u2013 mu ashtu si\u00e7 do egalitari. \u00c7far\u00eb fitohet, p\u00ebr me tep\u00ebr, duke th\u00ebn\u00eb se t\u00eb gjith\u00eb njer\u00ebzit jan\u00eb t\u00eb barabart\u00eb?<\/p>\n

P\u00ebrgjigjja e Waldronit ndaj sfid\u00ebs s\u00eb tepris\u00eb \u00ebsht\u00eb e dyfisht\u00eb. S\u00eb pari, ai argumenton se thirrja n\u00eb barazin\u00eb themelore \u00ebsht\u00eb thelb\u00ebsore kur vjen puna te \u00e7\u00ebshtjet e drejt\u00ebsis\u00eb krahasuese. Paramendoni nj\u00eb rast ku ne jemi shum\u00eb m\u00eb shum\u00eb t\u00eb vendosur p\u00ebr at\u00eb se dy njer\u00ebz q\u00eb kan\u00eb shkaktuar krime t\u00eb ngjashme do t\u00eb duhej t\u00eb vuajn\u00eb d\u00ebnime t\u00eb ngjashme sesa \u00e7\u2019jemi t\u00eb vendosur se \u00e7far\u00eb d\u00ebnimi do t\u00eb duhej t\u00eb vuanin ata. K\u00ebtu duket sikur ne nuk mundemi q\u00eb thjesht t\u00eb merremi sesi do t\u00eb duhej t\u00eb trajtohej secili prej personave me radh\u00eb; ne duhet t\u00eb b\u00ebjm\u00eb krahasime nd\u00ebrpersonale n\u00eb m\u00ebnyr\u00eb q\u00eb t\u2019i sjellim trajtimet e t\u00eb dyve n\u00eb nj\u00eb vij\u00eb t\u00eb drejt\u00eb. K\u00ebtu k\u00ebrkohet nj\u00eb apel p\u00ebr barazi.<\/p>\n

Por si\u00e7 e pranon Waldroni, drejt\u00ebsia krahasuese mbulon nj\u00eb shtrirje bukur t\u00eb vog\u00ebl t\u00eb rasteve. P\u00ebrgjigjja e tij e dyt\u00eb ndaj sfid\u00ebs s\u00eb tepris\u00eb ka p\u00ebr q\u00ebllim q\u00eb t\u00eb aplikohet m\u00eb gjer\u00ebsisht. \u201cMund ta lini anash fjal\u00ebn \u2018barazi\u2019 po t\u00eb doni,\u201d shkruan ai, por p\u00ebr sa koh\u00eb q\u00eb doni t\u00eb shprehni \u201ckund\u00ebrshtin\u00eb tuaj t\u00eb pal\u00ebkundur\u201d ndaj racizmit, seksizmit, dhe t\u00eb tjera formave t\u00eb tilla t\u00eb diskriminimit, \u201cp\u00ebrdorimi i fjal\u00ebs \u2018barazi\u2019 \u00ebsht\u00eb strategji e mir\u00eb.\u201d Ky \u00ebsht\u00eb m\u00eb shum\u00eb nj\u00eb argument pragmatik sesa parimor, i till\u00eb q\u00eb mund t\u00eb jet\u00eb m\u00eb i v\u00ebrtet\u00eb n\u00eb disa momente politike sesa n\u00eb t\u00eb tjerat. Padyshim se thirrjet p\u00ebr barazi kan\u00eb qen\u00eb jetike n\u00eb betejat historike kund\u00ebr shtypjes, sikurse duksh\u00ebm kan\u00eb qen\u00eb l\u00ebvizjet feministe dhe ato p\u00ebr t\u00eb drejtat civile. Se a jan\u00eb ende t\u00eb dobishme t\u00eb tilla thirrje sot, kjo \u00ebsht\u00eb m\u00eb pak e qart\u00eb. N\u00eb internet, termi \u201cegalitariz\u00ebm\u201d po p\u00ebrdoret gjithnj\u00eb e m\u00eb shum\u00eb p\u00ebr t\u00eb shenjuar kund\u00ebrshtin\u00eb ndaj feminizmit. (r\/Egalitarianism n\u00eb Reddit p\u00ebrmban shkrime nga aktivist\u00eb p\u00ebr t\u00eb drejtat e burrave lidhur me akuza t\u00eb rreme t\u00eb p\u00ebrdhunimit, shkrime p\u00ebr \u201cmitin\u201d e pabarazis\u00eb n\u00eb t\u00eb ardhura, dhe \u201cprivilegjet fem\u00ebrore.\u201d) N\u00eb an\u00ebn tjet\u00ebr, ngritja e supremacis\u00eb s\u00eb bardh\u00eb, me p\u00ebrqafimin e saj krenar t\u00eb hierarkis\u00eb natyrore, do t\u00eb thot\u00eb q\u00eb \u00ebsht\u00eb shum\u00eb her\u00ebt p\u00ebr t\u00eb hequr dor\u00eb nga muhabeti i barazis\u00eb.<\/p>\n

Pjesa e dyt\u00eb e projektit t\u00eb Waldronit p\u00ebr p\u00ebrforcimin e p\u00ebrkushtimit ton\u00eb ndaj barazis\u00eb themelore p\u00ebrfshin shpjegimin e cil\u00ebsive t\u00eb posa\u00e7me t\u00eb qenieve njer\u00ebzore q\u00eb k\u00ebtij parimi i ofron themelet. Detyra e tij k\u00ebtu \u00ebsht\u00eb q\u00eb t\u00eb identifikoj\u00eb nj\u00eb veti q\u00eb shp\u00ebrfaq vler\u00ebn ton\u00eb t\u00eb barabart\u00eb, t\u00eb thell\u00eb dhe t\u00eb dallueshme \u2013 nj\u00eb vler\u00eb q\u00eb zgjatohet tek t\u00eb gjith\u00eb njer\u00ebzit. Waldron \u00ebsht\u00eb shum\u00eb i dh\u00ebn\u00eb pas kapaciteteve njer\u00ebzore p\u00ebr autonomi personale, arsye, mendim dhe veprim moral, dhe dashuri. Ai na shtyn q\u00eb t\u00eb mos zgjedhim mes tyre, duke th\u00ebn\u00eb se barazia themelore mund t\u00eb jet\u00eb e bazuar n\u00eb nj\u00eb kombinim t\u00eb nd\u00ebrlikuar t\u00eb t\u00eb gjithave prej tyre. Sigurisht, \u00e7donj\u00ebri prej atyre kapaciteteve mund t\u00eb gjendet n\u00eb shkall\u00eb t\u00eb ndryshme n\u00eb njer\u00ebz t\u00eb ndrysh\u00ebm. Prandaj Waldron p\u00ebrqafon nocionin e Rawlsit t\u00eb \u201cvetis\u00eb s\u00eb shtrirjes\u201d: ajo q\u00eb vlen, s\u00eb paku p\u00ebr sa i p\u00ebrket q\u00ebllimeve t\u00eb barazis\u00eb themelore, \u00ebsht\u00eb se a i p\u00ebrket nj\u00eb krijes\u00eb e dh\u00ebn\u00eb \u201cshtrirjes s\u00eb r\u00ebndomt\u00eb\u201d t\u00eb secilit kapacitet njer\u00ebzor, jo shkall\u00ebn n\u00eb t\u00eb cil\u00ebn ai ose ajo e ka at\u00eb.<\/p>\n

Propozimi i Waldronit p\u00ebr t\u00eb bazuar barazin\u00eb n\u00eb nj\u00eb \u201cshtrirje t\u00eb r\u00ebndomt\u00eb\u201d t\u00eb kapaciteteve t\u00eb caktuara njer\u00ebzore k\u00ebrc\u00ebnon q\u00eb t\u00eb l\u00ebr\u00eb jasht\u00eb jo vet\u00ebm t\u00eb p\u00ebrjashtuarit, por gjithashtu edhe shum\u00eb njer\u00ebz t\u00eb tjer\u00eb: foshnjet dhe f\u00ebmij\u00ebt t\u00eb cil\u00ebn ende nuk kan\u00eb zhvilluar kapacitetin p\u00ebr autonomi, arsye, moralitet, dhe dashuri; dhe gjithashtu ata njer\u00ebz me d\u00ebmtime kognitive (qoft\u00eb kronike apo si rezultat i mosh\u00ebs s\u00eb shtyer) aq t\u00eb r\u00ebnda sa t\u2019i privojn\u00eb nga k\u00ebto kapacitete. (Waldron p\u00ebrdor termin \u201cthell\u00ebsisht t\u00eb paaft\u00eb\u201d p\u00ebr t\u2019iu referuar grupit t\u00eb fundit, dhe ka p\u00ebr q\u00ebllim q\u00eb t\u00eb sh\u00ebnoj\u00eb \u201cnj\u00eb shtrirje relativisht t\u00eb ngusht\u00eb t\u00eb rasteve\u201d; p\u00ebr \u201cshum\u00eb njer\u00ebz t\u00eb cil\u00ebt konsiderohen t\u00eb paaft\u00eb,\u201d shkruan ai, \u201cnuk ka dyshim se ata i p\u00ebrkasin shtrirjes s\u00eb r\u00ebndomt\u00eb t\u00eb funksionimit njer\u00ebzor.\u201d) Rasti i m\u00eb t\u00eb rinjve dhe m\u00eb t\u00eb moshuarve \u00ebsht\u00eb m\u00eb i leht\u00eb p\u00ebr t\u2019u trajtuar, meq\u00eb n\u00eb rendin e zakonsh\u00ebm t\u00eb gj\u00ebrave ata do t\u00eb zhvillojn\u00eb k\u00ebto kapacitete, ose do t\u2019i ken\u00eb pasur dikur ato. Prandaj Waldroni na thot\u00eb q\u00eb tema e barazis\u00eb themelore nuk \u00ebsht\u00eb ndonj\u00eb njeri i posa\u00e7\u00ebm n\u00eb nj\u00eb koh\u00eb t\u00eb posa\u00e7me, por \u201ce t\u00ebr\u00eb jet\u00ebve njer\u00ebzore.\u201d<\/p>\n

Rasti i atyre me paaft\u00ebsi t\u00eb r\u00ebnda q\u00eb prej lindjes \u00ebsht\u00eb disi m\u00eb k\u00ebmb\u00ebngul\u00ebs. Waldron pajtohet me filozof\u00ebt si Eva Kittay dhe Lawrence Becker t\u00eb cil\u00ebt insistojn\u00eb se \u00e7do teori e mir\u00eb e drejt\u00ebsis\u00eb duhet t\u00eb p\u00ebrligj\u00eb t\u00eb drejtat e njer\u00ebzve q\u00eb kan\u00eb paaft\u00ebsi t\u00eb r\u00ebnda. Ai prandaj nuk \u00ebsht\u00eb i hapur ndaj, si\u00e7 iu p\u00eblqen t\u00eb thon\u00eb filozof\u00ebve, \u201ct\u00eb brejturit e hekurit me dh\u00ebmb\u00eb\u201d dhe t\u00eb konkludoj\u00eb se ata q\u00eb kan\u00eb paaft\u00ebsi t\u00eb r\u00ebnda n\u00eb fund t\u00eb fundit nuk jan\u00eb t\u00eb barabart\u00eb me ne. Sido q\u00eb t\u00eb jet\u00eb, mund t\u00eb jet\u00eb shqet\u00ebsues fakti se Waldron e v\u00eb veten pa nevoj\u00eb n\u00eb terren t\u00eb paq\u00ebndruesh\u00ebm. N\u00eb nj\u00eb enciklik\u00eb, Papa Gjon Pali II foli kund\u00ebr secil\u00ebs p\u00ebrpjekje t\u00eb t\u00eb bazuarit t\u00eb vler\u00ebs njer\u00ebzore n\u00eb kapacitete t\u00eb cilat nuk ndahen prej m\u00eb t\u00eb c\u00ebnueshm\u00ebve prej nesh; ne i detyrohemi nj\u00ebri tjetrit kujdes dhe dashuri t\u00eb barabart\u00eb, tha ai, sepse Zoti na l\u00eb n\u00eb besim t\u00eb nj\u00ebri tjetrit. Nj\u00eb pik\u00ebpamje e till\u00eb natyrisht se nuk \u00ebsht\u00eb e p\u00ebrdorshme p\u00ebr dik\u00eb me qasje rrept\u00ebsisht shekullare. Por nuk \u00ebsht\u00eb e nevojshme q\u00eb t\u2019i apelohet hyjnores n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb deklarohet se barazia \u00ebsht\u00eb thjesht nj\u00eb p\u00ebrkushtim themeltar, i pabazuar n\u00eb assecilin tipar njer\u00ebzor. K\u00ebshtu filozofja Margaret McDonald argumenton se t\u00eb shpall\u00ebsh bindje n\u00eb barazin\u00eb njer\u00ebzore \u201cnuk do t\u00eb thot\u00eb t\u00eb pohosh fakt, por t\u00eb zgjedh\u00ebsh an\u00eb.\u201d T\u00eb pyes\u00ebsh pse k\u00ebt\u00eb an\u00eb e jo tjetr\u00ebn, vazhdon ajo, \u00ebsht\u00eb \u201cdisi si t\u00eb pyes\u00ebsh dik\u00eb pse e duan f\u00ebmij\u00ebn e tyre, ose pse e duan bashk\u00ebshort\u00ebn\/in apo partneren\/in e tyre. Thjesht, i duan.\u201d<\/p>\n

Waldronit nuk i p\u00eblqen t\u00eb jap\u00eb k\u00ebt\u00eb lloj p\u00ebrgjigjeje pyetjes se pse parimi i barazis\u00eb themelore zgjatohet te njer\u00ebzit me paaft\u00ebsi t\u00eb r\u00ebnda. Kjo nuk \u00ebsht\u00eb p\u00ebr shkak t\u00eb munges\u00ebs s\u00eb religjiozitetit. Perspektiva e krishter\u00eb e Waldronit \u201caludohet tejp\u00ebrtej\u201d, si\u00e7 thot\u00eb ai, dhe \u00ebsht\u00eb tem\u00eb e nj\u00ebrit prej kapitujve t\u00eb librit.<\/p>\n

N\u00eb at\u00eb kapitull ai sugjeron q\u00eb nj\u00eb themel religjioz p\u00ebr barazin\u00eb themelore njer\u00ebzore mund t\u00eb jet\u00eb i domosdosh\u00ebm \u2013 nj\u00eb tez\u00eb t\u00eb cil\u00ebn ai e zhvilloi n\u00eb librin e vitit 2002 “Zoti, Locke, dhe Barazia [God, Locke, and Equality]” \u2013 p\u00ebr t\u00eb shpjeguar pse kapacitetet njer\u00ebzore p\u00ebr arsye, moraliltet, autonomi, dhe dashuri kan\u00eb fuqin\u00eb e duhur p\u00ebr t\u00eb qen\u00eb baza t\u00eb barazis\u00eb njer\u00ebzore. Se k\u00ebto kapacitete, sugjeron Waldroni, marrin nj\u00eb r\u00ebnd\u00ebsi m\u00eb t\u00eb thell\u00eb e m\u00eb t\u00eb ndryshme kur ato shihen p\u00ebr vendin q\u00eb kan\u00eb n\u00eb nj\u00eb tregim t\u00eb vullnetit t\u00eb lir\u00eb, m\u00ebkatit, pendes\u00ebs, faljes, bashk\u00ebsis\u00eb, dhe shp\u00ebtimit. K\u00ebtu Waldroni shk\u00ebputet nga rrymat dominante filozofike; si\u00e7 shkruante te “Zoti, Locke, dhe Barazia”, t\u00eb artikulosh nj\u00eb themel joteologjik p\u00ebr barazin\u00eb \u00ebsht\u00eb \u201cnj\u00eb manov\u00ebr mbi t\u00eb cil\u00ebn varet n\u00eb m\u00ebnyr\u00eb absolute liberalizmi shekullar.\u201d Implikimi i Waldroni \u00ebsht\u00eb se po desh\u00ebm t\u00eb jemi v\u00ebrtet egalitar\u00eb liberal\u00eb, do t\u00eb na duhet t\u00eb heqim dor\u00eb nga shekullarizmi yn\u00eb.<\/p>\n

Megjithat\u00eb, var\u00ebsisht se a flet n\u00eb regjistrin shekullar a religjioz, Waldron mendon se ne do t\u00eb duhet t\u00eb jemi n\u00eb gjendje t\u00eb shpjegojm\u00eb se pse njer\u00ebzit me paaft\u00ebsi t\u00eb r\u00ebnda jan\u00eb t\u00eb barabart\u00eb me ne: nuk mjafton t\u00eb thuhet se ata thjesht jan\u00eb ashtu. Argumenti i tij i parap\u00eblqyer \u00ebsht\u00eb se njer\u00ebzit me paaft\u00ebsi t\u00eb r\u00ebnda kan\u00eb trupa, cilatdo t\u00eb jen\u00eb d\u00ebmtimet e tyre, q\u00eb shp\u00ebrfaqin nj\u00eb teologji natyrale, e till\u00eb q\u00eb do t\u00eb thot\u00eb se njer\u00ebzit me paaft\u00ebsi t\u00eb r\u00ebnda potencialisht kan\u00eb kapacitete q\u00eb japin baz\u00eb p\u00ebr barazin\u00eb njer\u00ebzore. Se a \u00ebsht\u00eb nj\u00eb f\u00ebmij\u00eb n\u00eb gjendje t\u00eb flas\u00eb apo jo, Waldron thot\u00eb, struktura organike e trupit t\u00eb saj \u2013 gjuha, laringu, kanalet nervore t\u00eb trurit \u2013 jan\u00eb \u201ct\u00eb pakuptuesh\u00ebm p\u00ebrve\u00e7se me supozimin se ato jan\u00eb duke u zhvilluar p\u00ebr t\u00eb folur.\u201d N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, trupi i nj\u00eb personi me paaft\u00ebsi t\u00eb r\u00ebnda ka nj\u00eb struktur\u00eb organike q\u00eb \u00ebsht\u00eb poaq e pakuptueshm\u00eb p\u00ebrve\u00e7 me supozimin se kjo \u00ebsht\u00eb nj\u00eb krijes\u00eb e sajuar p\u00ebr arsye njer\u00ebzore, autonomi, moralitet, dhe dashuri.<\/p>\n

Waldron nuk d\u00ebshiron q\u00eb t\u00eb thirret n\u00eb ndonj\u00eb metafizik\u00eb t\u00eb frikshme: \u201cArgumentimi baz\u00eb k\u00ebtu \u00ebsht\u00eb evolucionar, jo teologjik.\u201d Argumenti i tij zhvler\u00ebsohet disi prej faktit se biolog\u00ebt shpesh shpjegojn\u00eb psikologjin\u00eb duke iu referuar funksionit evolucionar: syt\u00eb u zhvilluan p\u00ebr t\u00eb par\u00eb, krah\u00ebt u zhvilluan q\u00eb zogjt\u00eb t\u00eb mund t\u00eb fluturojn\u00eb, e k\u00ebshtu me radh\u00eb. Por nuk \u00ebsht\u00eb krejt\u00ebsisht e qart\u00eb sesi kjo mund t\u2019i hyj\u00eb n\u00eb pun\u00eb etik\u00ebs son\u00eb. N\u00ebse nj\u00eb njeri me paaft\u00ebsi t\u00eb r\u00ebnda \u00ebsht\u00eb, n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb r\u00ebnd\u00ebsishme, \u201ci krijuar\u201d p\u00ebr t\u00eb qen\u00eb n\u00eb gjendje t\u00eb arsyetoj\u00eb ose t\u00eb jet\u00eb autonom, a \u00ebsht\u00eb nj\u00eb i shurdh\u00ebt gjithashtu \u201ci krijuar\u201d p\u00ebr t\u00eb qen\u00eb n\u00eb gjendje t\u00eb d\u00ebgjoj\u00eb? Ose meq\u00eb ra fjala, a \u00ebsht\u00eb nj\u00eb homoseksual \u201ci krijuar\u201d q\u00eb t\u00eb jet\u00eb heteroseksual? A \u00ebsht\u00eb nj\u00eb grua e lumtur e pa f\u00ebmij\u00eb \u201ce krijuar\u201d q\u00eb t\u00eb riprodhohet? Teoricien\u00ebt e aft\u00ebsive t\u00eb kufizuara, mes t\u00eb tjer\u00ebve, na kan\u00eb m\u00ebsuar q\u00eb t\u00eb njohim forma t\u00eb shum\u00ebfishta t\u00eb lul\u00ebzimit t\u00eb jet\u00ebs njer\u00ebzor\u00eb, nj\u00eb vizion t\u00eb cil\u00ebn gjithashtu e ndan dhe e p\u00ebrqafon Waldroni. Por t\u00eb mbash besimin s\u00eb bashku me at\u00eb vizion, mund t\u00eb jet\u00eb n\u00eb kund\u00ebrshti me pik\u00ebpamjen se funksioni biologjik p\u00ebrmban pesh\u00eb etike.<\/p>\n

N\u00eb t\u00eb argumentuarit e asaj \u00e7far\u00eb i b\u00ebn njer\u00ebzit me paaft\u00ebsi t\u00eb r\u00ebnda t\u00eb barabart\u00eb me ne, Waldron gjithashtu provon t\u00eb \u201cballafaqoj\u00eb dhe hedh posht\u00eb\u201d nj\u00eb argument t\u00eb njohur t\u00eb b\u00ebr\u00eb nga filozofi Peter Singer. Singer v\u00ebren se shum\u00eb prej nesh do t\u00eb ishin instinktivisht t\u00eb tmerruar nga ideja e t\u00eb trajtuarit t\u00eb nj\u00eb njeriu me d\u00ebm\u00eb t\u00eb r\u00ebnda kognitive n\u00eb m\u00ebnyrat sesi ne rregullisht i trajtojm\u00eb kafsh\u00ebt me kapacitete t\u00eb ngjashme kognitive. Por kjo, thot\u00eb Singer, \u00ebsht\u00eb jokonsistente; n\u00ebse njer\u00ebzit me paaft\u00ebsi t\u00eb r\u00ebnda jan\u00eb t\u00eb barabart\u00eb me ne, at\u00ebher\u00eb sigurisht edhe shimpanzet\u00eb, delfin\u00ebt, derrat, dhe elefant\u00ebt jan\u00eb gjithashtu. Si besimtar i barazis\u00eb s\u00eb dallueshme \u2013 ides\u00eb se njer\u00ebzit kan\u00eb duksh\u00ebm m\u00eb shum\u00eb vler\u00eb se kafsh\u00ebt \u2013 Waldronit i duhet t\u00eb rezistoj\u00eb konkluzionit t\u00eb Singerit. Kjo \u00ebsht\u00eb arsyeja pse Waldron nuk e zgjeron at\u00eb q\u00eb llogaritet si shtrirje \u201ce r\u00ebndomt\u00eb\u201d e kapaciteteve njer\u00ebzore p\u00ebr t\u00eb p\u00ebrfshir\u00eb ato kapacitete t\u00eb cilat njer\u00ebzit me paaft\u00ebsi t\u00eb r\u00ebnda n\u00eb fakt i posedojn\u00eb. Por, n\u00eb vend t\u00eb k\u00ebsaj, duke i vendosur bazat e barazis\u00eb n\u00eb kapacitetet potenciale t\u00eb njeriut me paaft\u00ebsi t\u00eb r\u00ebnda, ai shpreson t\u00eb mbroj\u00eb tez\u00ebn e barazis\u00eb themelore njer\u00ebzore pa i dh\u00ebn\u00eb barazi kafsh\u00ebve jonjer\u00ebzore.<\/p>\n

Waldroni e quan \u201coportunist\u201d argumentin p\u00ebr t\u00eb drejtat e kafsh\u00ebve t\u00eb Singerit t\u00eb bazuar n\u00eb paaft\u00ebsi, meq\u00eb \u201cai merr v\u00ebshtir\u00ebsin\u00eb me t\u00eb cil\u00ebn ballafaqohen teorit\u00eb e barazis\u00eb njer\u00ebzore n\u00eb rastin e njer\u00ebzve me paaft\u00ebsi t\u00eb r\u00ebnda si mund\u00ebsi p\u00ebr t\u00eb rimenduar pyetjen e ndar\u00eb t\u00eb t\u00eb drejtave t\u00eb kafsh\u00ebve.\u201d Th\u00ebn\u00eb m\u00eb ndryshe, analogjia e Singerit ka m\u00eb shum\u00eb gjas\u00eb q\u00eb t\u2019i b\u00ebj\u00eb njer\u00ebzit q\u00eb t\u2019i trajtojn\u00eb m\u00eb keq personat me aft\u00ebsi t\u00eb kufizuara sesa t\u2019i b\u00ebj\u00eb ata q\u00eb t\u2019i trajtojn\u00eb m\u00eb mir\u00eb kafsh\u00ebt. (P\u00ebrshtypja se Singeri nuk \u00ebsht\u00eb thjesht i interesuar vet\u00ebm q\u00eb t\u00eb lart\u00ebsoj\u00eb statusin e kafsh\u00ebve nuk p\u00ebrmir\u00ebsohet me faktin se ai mbron lejueshm\u00ebrin\u00eb e eutanazis\u00eb p\u00ebr foshnjet me aft\u00ebsi t\u00eb kufizuara, duke p\u00ebfshir\u00eb ato me paaft\u00ebsi relativisht t\u00eb lehta.) Ky \u00ebsht\u00eb nj\u00eb zhg\u00ebnjim moral q\u00eb mbrojt\u00ebsit e t\u00eb drejtave t\u00eb kafsh\u00ebve ndonj\u00ebher\u00eb duan t\u00eb b\u00ebjn\u00eb argumentin e tyre duke shfryt\u00ebzuar t\u00eb drejtat aq t\u00eb brishta q\u00eb u jan\u00eb dh\u00ebn\u00eb personave me aft\u00ebsi t\u00eb kufizuara. Q\u00eb Singeri zgjedh t\u00eb argumentoj\u00eb n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb del t\u00eb jet\u00eb posa\u00e7\u00ebrisht zhg\u00ebnjyese, meq\u00eb rasti i t\u00eb drejtave t\u00eb kafsh\u00ebve mund t\u00eb b\u00ebh\u00ebt bindsh\u00ebm mbi baz\u00ebn e asaj \u00e7far\u00eb \u00ebsht\u00eb e ve\u00e7ant\u00eb p\u00ebr kafsh\u00ebt: instinkti dhe inteligjenca, praktikat e komunitetit dhe p\u00ebrkujdesjes, prirja p\u00ebr t\u00eb vuajtur emocionalisht dhe fizikisht, dhe kapaciteti p\u00ebr dhembshuri, dashuri, dhe hare.<\/p>\n

Mund t\u00eb krijohet p\u00ebrshtypja, me t\u00eb lexuar “One Another\u2019s Equals”, se Waldroni nuk mendon se ka ndonj\u00eb gj\u00eb tmerr\u00ebsisht t\u00eb ve\u00e7ant\u00eb te kafsh\u00ebt. Njer\u00ebzit duket se i tejkalojn\u00eb kafsh\u00ebt e tjera n\u00eb \u00e7do aspekt. (Urdhri i zotit n\u00eb Zanafill\u00eb p\u00ebr t\u00eb krijuar njeriun sipas sh\u00ebmb\u00eblltyr\u00ebs s\u00eb tij, ndiqet menj\u00ebher\u00eb nga dhuarata q\u00eb Zoti i b\u00ebn njeriut p\u00ebr sundim mbi \u201c\u00e7do gj\u00eb q\u00eb l\u00ebviz.\u201d) Na thuhet nga Waldroni se nuk ia vlen t\u00eb provosh t\u00eb m\u00ebsosh nj\u00eb mace, por nuk thuhet shum\u00eb p\u00ebr kapacitetin e jasht\u00ebzakonsh\u00ebm p\u00ebr t\u00eb nx\u00ebn\u00eb q\u00eb shfaqet te shimpanzet\u00eb, delfin\u00ebt, korbat, dhe oktapod\u00ebt. Waldroni flet p\u00ebr merakun universal njer\u00ebzor me ritualet e vdekjes, por ai nuk flet p\u00ebr praktikat e nd\u00ebrlikuara kulturore t\u00eb elefant\u00ebve q\u00eb mbajn\u00eb zi. Ai e lart\u00ebson kapacitetin njer\u00ebzor p\u00ebr arsyetime morale, pa e trajtuar kapacitetin e disa specieve p\u00ebr sakrific\u00eb dhe sh\u00ebrbim t\u00eb pashoq. Mbi t\u00eb gjitha, ai nuk merret me c\u00ebnueshm\u00ebrin\u00eb e kafsh\u00ebve ndaj vuajtjes dhe vdekjes, nj\u00eb c\u00ebnueshm\u00ebri t\u00eb cil\u00ebn ne njer\u00ebzit jo vet\u00ebm se e ndajm\u00eb me ta, por q\u00eb shum\u00eb shpesh duket si gj\u00ebja m\u00eb e r\u00ebnd\u00ebsishme p\u00ebr ne.<\/p>\n

Nj\u00eb mendim qendror p\u00ebr librin e Waldron \u00ebsht\u00eb se barazia themelore as nuk presupozon se t\u00eb gjith\u00eb njer\u00ebzit jan\u00eb identik\u00eb, e as nuk k\u00ebrkon q\u00eb ne t\u00eb marrim trajtim identik. Barazia \u00ebsht\u00eb n\u00eb p\u00ebrputhje me dallimet e st\u00ebrm\u00ebdha individuale. N\u00eb momentin q\u00eb kemi menduar k\u00ebshtu, pse duhet q\u00eb t\u00eb ngulim k\u00ebmb\u00eb q\u00eb kafsh\u00ebt jan\u00eb t\u00eb pabarabarta me ne? Kafsh\u00ebt nuk jan\u00eb identike me ne, dhe ata nuk k\u00ebrkojn\u00eb apo lejojn\u00eb trajtim identik. Luan\u00ebt nuk kan\u00eb t\u00eb drejt\u00eb n\u00eb edukim, po aq sa ne kemi t\u00eb drejt\u00eb t\u00eb gjuajm\u00eb gazela n\u00eb fusha t\u00eb hapura. E prap\u00ebseprap\u00eb, mund t\u00eb jet\u00eb q\u00eb kafsh\u00ebt meritojn\u00eb shqet\u00ebsim dhe respekt t\u00eb barabart\u00eb, edhe pse t\u00eb ndrysh\u00ebm. Sigurisht se Waldron nuk e sheh pun\u00ebn k\u00ebshtu: kur ai krahason nj\u00eb njeri me nj\u00eb kafsh\u00eb ai sheh dy krijesa t\u00eb nj\u00eb statusi fundamentalisht t\u00eb ndrysh\u00ebm moral. Por k\u00ebtu do t\u00eb mund t\u00eb thoshim at\u00eb \u00e7far\u00eb Waldroni thot\u00eb vet\u00eb p\u00ebr ata q\u00eb mohojn\u00eb barazin\u00eb njer\u00ebzore, se t\u00eb shohish barazin\u00eb nevojitet q\u00eb s\u00eb pari ta besosh at\u00eb.<\/p>\n

__________<\/p>\n

Artikulli origjinal n\u00eb The New York Review of Books<\/a><\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Recension i librit T\u00eb gjith\u00eb njer\u00ebzit jan\u00eb krijuar t\u00eb barabart\u00eb \u2013 por n\u00eb \u00e7\u2019kuptim t\u00eb barabart\u00eb? Sigurisht se jo n\u00eb kuptimin e t\u00eb qenit t\u00eb pajisur me t\u00eb nj\u00ebjtat veti, aft\u00ebsi, d\u00ebshira apo nevoja: disa njer\u00ebz jan\u00eb m\u00eb t\u00eb zgjuar, m\u00eb t\u00eb dashur, dhe m\u00eb t\u00eb k\u00ebndsh\u00ebm se t\u00eb tjer\u00ebt; disa duan t\u00eb ngjisin male […]<\/p>","protected":false},"author":580,"featured_media":13418,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[1613,1322,2233],"ppma_author":[2232],"class_list":["post-4221","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-barazia","tag-kritike","tag-recension"],"authors":[{"term_id":2232,"user_id":580,"is_guest":0,"slug":"amia-srinivasan","display_name":"Amia Srinivasan","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2025\/11\/4724-e1762938034662.webp","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2025\/11\/4724-e1762938034662.webp"},"user_url":"","last_name":"Srinivasan","first_name":"Amia","description":"Amia Srinivasan \u00ebsht\u00eb nj\u00eb filozofe dhe autore e njohur p\u00ebr pun\u00ebn e saj n\u00eb epistemologji dhe filozofin\u00eb feministe. Q\u00eb nga janari 2020, ajo \u00ebsht\u00eb profesoresh\u00eb e Teoris\u00eb Sociale dhe Politike n\u00eb Chichele n\u00eb Universitetin e Oksfordit."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4221","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\/580"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=4221"}],"version-history":[{"count":5,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4221\/revisions"}],"predecessor-version":[{"id":13417,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4221\/revisions\/13417"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/13418"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4221"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4221"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4221"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4221"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}