{"id":4310,"date":"2018-12-20T11:48:02","date_gmt":"2018-12-20T09:48:02","guid":{"rendered":"https:\/\/sbunker.org\/?p=4310"},"modified":"2025-01-09T11:53:01","modified_gmt":"2025-01-09T09:53:01","slug":"simone-de-beuvoir-liria-dhe-falja","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/simone-de-beuvoir-liria-dhe-falja\/","title":{"rendered":"Simone de Beuvoir: Liria dhe falja"},"content":{"rendered":"
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Artikulli original n\u00eb\u00a0The Times Literary Supplement<\/a><\/p>\n

Skye. C. Cleary flet p\u00ebr at\u00eb se si ekzistencializmi i filozofes i jep trajt\u00eb pik\u00ebpamjeve t\u00eb saj mbi gjinin\u00eb dhe drejt\u00ebsin\u00eb<\/em><\/p>\n

Menj\u00ebher\u00eb pasi doli\u00a0Le Deuxieme Sexe<\/em>\u00a0(1949) i Simone de Beauvoir-it q\u00eb b\u00ebri buj\u00eb e ngjalli polemika t\u00eb m\u00ebdha, Blanche Knopf, bashk\u00ebthemeluesi i sht\u00ebpis\u00eb botuese njujorkeze Alfred A. Knopf, Inc., d\u00ebgjoi p\u00ebr t\u00eb. I ngacmuar nga zhurma, dhe fillimisht me p\u00ebrshtypjen se ishte nj\u00eb manual seksi, ajo k\u00ebrkoi k\u00ebshill\u00ebn e nj\u00eb eksperti te sjelljeve seksuale: nj\u00eb ish profesor i zoologjis\u00eb dhe specialist insektesh i quajtur Howard M. Parshley. Ai i tha q\u00eb libri nuk qe dogmatikisht feminist, por \u201cinteligjent, dituror dhe i matur\u201d, dhe m\u00eb von\u00eb atij iu k\u00ebrkua q\u00eb ta p\u00ebrkthente n\u00eb anglisht.<\/p>\n

Beauvoir shkroi\u00a0Seksin e Dyt\u00eb<\/em>\u00a0pasi q\u00eb grat\u00eb tashm\u00eb kishin fituar t\u00eb drejt\u00ebn e vot\u00ebs, dhe pa dashje filozofia e saj frym\u00ebzoi nj\u00eb \u201cval\u00eb\u201d t\u00eb re t\u00eb feminizmit q\u00eb \u00e7oi te divorcimi pa ndenj\u00eb faji, studimet gjinore, qasja m\u00eb e madhe n\u00eb edukim dhe kontracepsionin q\u00eb e b\u00ebri t\u00eb jasht\u00ebligjsh\u00ebm diskriminimin seksual n\u00eb pun\u00eb dhe p\u00ebrdhunimin martesor, dhe i dha grave t\u00eb drejta t\u00eb tjera q\u00eb i ndihmuan t\u00eb tejkalojn\u00eb t\u00eb qenit e asaj \u00e7far\u00eb Beauvoir e quajti \u201cpre t\u00eb llojit\u201d dhe t\u00eb marrin fatin n\u00eb duart e tyre. Beauvoir shkroi\u00a0Seksin e Dyt\u00eb<\/em>\u00a0si vep\u00ebr t\u00eb past\u00ebrt teorike; megjithat\u00eb ajo ishte e k\u00ebnaqur q\u00eb frym\u00ebzoi aktivistet si Betty Friedan, Gloria Steinem dhe Kate Millet. N\u00eb nj\u00eb intervist\u00eb me Jean-Louis Servan-Schreiber p\u00ebr televizionin francez n\u00eb 1975, Beauvoir tha se fillimisht kishte menduar se p\u00ebrmbysja e kapitalizmit do t\u00eb zgjidhte pabarazit\u00eb mes sekseve. Vet\u00ebm m\u00eb von\u00eb do t\u00eb kuptonte se gjendja e grave nuk \u00ebsht\u00eb m\u00eb e mir\u00eb n\u00eb BRSS, \u00c7ekosllovaki, apo n\u00eb Partin\u00eb Komuniste, p\u00ebr shembull, se \u00e7\u2019ishte n\u00eb shoq\u00ebrit\u00eb kapitaliste dhe k\u00ebshtu vendosi t\u00eb p\u00ebrfshihej m\u00eb aktivisht n\u00eb betej\u00ebn feministe.<\/p>\n

Si\u00e7 e kuptonte Beuavoir, ekzistencializmi qe filozofi e gjall\u00eb dhe praktike. Ajo teorizoi mjaft poashtu \u2013 por tha se q\u00ebllimi ishte q\u00eb problemet konkrete t\u00eb shqyrtohen imt\u00ebsisht, duke eksploruar zgjidhje t\u00eb mundshme. Ajo botoi ese, si dhe romane, drama, kujtime dhe letra personale, q\u00eb i dhan\u00eb m\u00eb shum\u00eb liri p\u00ebr t\u00eb eksploruar sfidat e gjendjes njer\u00ebzore.<\/p>\n

P\u00ebr shembull, Jean-Pierre \u2013 nj\u00eb personazh n\u00eb dram\u00ebn\u00a0Le Bouches Inutiles (Goj\u00ebt e Kota)\u00a0<\/em>\u2013 \u00ebsht\u00eb i neveritur me m\u00ebnyr\u00ebn se si menaxhohet qyteti tij n\u00eb Flandren e shekullit 14; p\u00ebr t\u2019i mbajtur duart e pastra, ai refuzon nj\u00eb pun\u00eb prestigjoze n\u00eb qeveri. Megjithat\u00eb, kur ai zbulon planet e administrat\u00ebs p\u00ebr t\u00eb d\u00ebbuar grat\u00eb, f\u00ebmij\u00ebt, pleqt\u00eb dhe t\u00eb dob\u00ebtit nga qyteti gjat\u00eb rrethimit, ai pendohet p\u00ebr mosveprimin e tij. \u201c\u00c7far\u00eb arrogance budallaqe!\u201d i thot\u00eb ai t\u00eb dashur\u00ebs, \u201cIsha qyqar, dhe t\u00eb kam d\u00ebnuar me vdekje duke mbetur i heshtur\u201d. Ai b\u00ebn fushat\u00eb q\u00eb qeveria t\u00eb nd\u00ebrroj\u00eb politik\u00ebn n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb respektoj\u00eb t\u00eb drejtat themelore t\u00eb njeriut t\u00eb qytetar\u00ebve t\u00eb saj \u2013 dhe ia del. Nd\u00ebrgjegj\u00ebsimi i Jean-Pierre-it \u00ebsht\u00eb pasqyrim i thirrjes s\u00eb Beauvoir-it p\u00ebr aksion: t\u00eb b\u00ebhesh\u00a0engage<\/em>\u00a0\u2013 t\u00eb qen\u00ebt t\u00eb p\u00ebrkushtuar dhe pjes\u00ebmarr\u00ebs aktiv\u00eb n\u00eb krijimin e gjendjeve t\u00eb jet\u00ebve tona.<\/p>\n

Beauvoir ngurronte q\u00eb t\u00eb kategorizohej si ekzistencialiste, bile edhe si filozofe, por brezat e ardhsh\u00ebm kishin tjet\u00ebr mendim. Q\u00eb at\u00ebher\u00eb, ajo \u00ebsht\u00eb b\u00ebr\u00eb nj\u00ebra prej filozof\u00ebve, mendimtar\u00ebve ekzistencialist\u00eb dhe feminist\u00ebve m\u00eb t\u00eb lexuar t\u00eb t\u00eb gjitha koh\u00ebrave \u2013 n\u00eb mas\u00eb t\u00eb madhe p\u00ebr shkak t\u00eb\u00a0Seksit t\u00eb Dyt\u00eb<\/em>, edhe pse m\u00eb 1954, romani i saj\u00a0Mandarinat<\/em>\u00a0fitoi gjithashtu \u00e7mimin Prix Goncourt.<\/p>\n

Te\u00a0Seksi i Dyt\u00eb<\/em>, Beauvoir nis me nj\u00eb pyetje: \u201c\u00c7far\u00eb \u00ebsht\u00eb gruaja?\u201d P\u00ebrgjigjja i doli e nd\u00ebrlikuar n\u00eb m\u00ebnyr\u00eb acaruese. \u00c7far\u00eb filloi si ese, evoluoi n\u00eb gati 1000 faqe analiz\u00eb historike e filozofike, q\u00eb i mori vet\u00ebm 14 muaj p\u00ebr ta shkruar. Nd\u00ebrkoh\u00eb q\u00eb Beauvoir zhvillonte filozofin\u00eb e saj n\u00eb kafet\u00eb parisiane n\u00eb vitet 1940, ajo u b\u00eb thell\u00ebsisht e vet\u00ebdijshme p\u00ebr pabarazit\u00eb mes sekseve. Nj\u00eb prej temave t\u00eb saj qendrore q\u00eb konsolidon librin \u00ebsht\u00eb maksima sartriane se \u201cekzistenca i paraprin esenc\u00ebs\u201d, q\u00eb do t\u00eb thot\u00eb se jemi t\u00eb hedhur n\u00eb k\u00ebt\u00eb bot\u00eb (ekzistojm\u00eb) dhe pastaj krijojm\u00eb qenien (esenc\u00ebn ton\u00eb) p\u00ebrmes zgjedhjeve tona. Po na u parandalua t\u00eb zgjedhurit, at\u00ebher\u00eb kjo \u00ebsht\u00eb shtypje; po zgjodh\u00ebm t\u00eb heqim dor\u00eb nga liria, at\u00ebher\u00eb kjo \u00ebsht\u00eb \u00e7far\u00eb Beauvoir e quajti \u201cdob\u00ebsi morale\u201d.\u00a0Seksi i Dyt\u00eb<\/em>\u00a0u b\u00eb hulumtim gjith\u00ebp\u00ebrfshir\u00ebs filozofik mbi at\u00eb se si shtypja, dhe pranimi i saj nga grat\u00eb, i jep form\u00eb situatave t\u00eb grave.<\/p>\n

Theksi mbi situat\u00ebn \u00ebsht\u00eb nj\u00eb prej faktor\u00ebve ky\u00e7\u00eb q\u00eb e dallon Beauvoir-in nga ekzistencialist\u00ebt e tjer\u00eb. P\u00ebr Beauvoir-in, ne jemi t\u00eb lir\u00eb, por jemi gjithashtu t\u00eb hedhur n\u00eb kontekste ku jo gjithmon\u00eb kemi lirin\u00eb p\u00ebr t\u00eb zgjedhur. Kjo \u00ebsht\u00eb shum\u00eb ndryshe prej theksit mbi lirin\u00eb radikale t\u00eb Jean-Paul Sartre-it; sipas bindjeve t\u00eb tij, \u00e7do p\u00ebrpjekje p\u00ebr t\u00eb faj\u00ebsuar situat\u00ebn p\u00ebr telashet tona \u00ebsht\u00eb mohim i liris\u00eb \u2013 nj\u00eb form\u00eb e mospranimit p\u00ebr t\u2019u p\u00ebrballur me faktet ose zgjedhjet. Te\u00a0Qenia dhe Hi\u00e7i<\/em>, Sartre-i parafytyron nj\u00eb shk\u00ebmb t\u00eb pakaluesh\u00ebm \u2013 \u201cekzistentin shtazarak\u201d [\u201cbrute existent\u201d], t\u00eb p\u00ebrdor\u00ebsh termin hajdegerian. \u2013 dhe propozon se \u00ebsht\u00eb i pakaluesh\u00ebm vet\u00ebm n\u00ebse mendohet si i pamundur p\u00ebr ta kap\u00ebrcyer. N\u00eb nj\u00eb sulm jo edhe aq delikat ndaj k\u00ebsaj ideje te\u00a0Etika e Dykuptim\u00ebsis\u00eb<\/em>\u00a0Beauvoir argumenton se, \u201cN\u00ebse nj\u00eb der\u00eb refuzon t\u00eb hapet, le t\u00eb pranojm\u00eb q\u00eb mos ta hapin dhe pastaj jemi t\u00eb lir\u00eb. Por duke e b\u00ebr\u00eb k\u00ebt\u00eb, do t\u00eb jet\u00eb e mundur t\u00eb shp\u00ebtohet sall nj\u00eb nocion abstrakt i liris\u00eb. \u00cbsht\u00eb i zbrazur nga \u00e7do p\u00ebrmbajtje dhe e v\u00ebrtet\u00eb\u201d. Nd\u00ebrkoh\u00eb q\u00eb p\u00ebr Sartre-in, \u201csuksesi nuk \u00ebsht\u00eb me r\u00ebnd\u00ebsi p\u00ebr lirin\u00eb,\u201d Thelbi i Beauvoir-it \u00ebsht\u00eb se\u00a0pa mund\u00ebsin\u00eb\u00a0<\/em>p\u00ebr t\u00eb vepruar \u2013 n\u00ebse jemi t\u00eb kufizuar nga situata jon\u00eb \u2013 at\u00ebher\u00eb liria b\u00ebhet impotente. Mund t\u00eb jemi t\u00eb lir\u00eb q\u00eb t\u2019i ngjitemi shk\u00ebmbit, por n\u00ebse nuk kemi fuqin\u00eb p\u00ebr ta b\u00ebr\u00eb, nuk ka asnj\u00eb kuptim.<\/p>\n

Ideja m\u00eb revolucionare e Beauvoir-it, e cila shfaqet te\u00a0Seksi i Dyt<\/em>\u00eb, \u00ebsht\u00eb se, \u201cGrua nuk lindesh, por b\u00ebhesh\u201d. Dometh\u00ebnia e k\u00ebsaj \u00ebsht\u00eb debatuar q\u00eb at\u00ebher\u00eb. Nj\u00eb m\u00ebnyr\u00eb p\u00ebr ta kuptuar \u00ebsht\u00eb se, ani pse seksi \u00ebsht\u00eb biologjik, gjinia \u00ebsht\u00eb konstrukt shoq\u00ebror dhe kulturor. Faktet biologjike t\u00eb trupit t\u00eb nj\u00eb gruaje nuk do t\u00eb thon\u00eb domosdo q\u00eb roli i saj n\u00eb shoq\u00ebri t\u00eb jet\u00eb grua dhe amvis\u00eb ose q\u00eb roli i nj\u00eb burri t\u00eb jet\u00eb q\u00eb t\u00eb fitoj\u00eb buk\u00ebn e goj\u00ebs. Beauvoir argumenton se nj\u00eb logjik\u00eb e met\u00eb si kjo \u2013 q\u00eb mbithekson aspektet biologjike t\u00eb jet\u00ebs dhe redukton njer\u00ebzit n\u00eb autonomin\u00eb e tyre \u2013 \u00ebsht\u00eb p\u00ebrdorur p\u00ebr t\u00eb mbajtur grat\u00eb n\u00eb rolin e tyre si \u201cseks i dyt\u00eb\u201d.<\/p>\n

T\u00eb gjith\u00eb jemi t\u00eb rr\u00ebnjosur n\u00eb biologji, por n\u00eb ansj\u00eb m\u00ebnyr\u00eb kuptimplote kjo nuk kufizon tiparet tona \u2013 prandaj deklarata e saj se \u201cp\u00ebrbrenda kolektivit njer\u00ebzor asgj\u00eb nuk \u00ebsht\u00eb e natyrshme\u201d. Nuk mund t\u00eb mohojm\u00eb faktet e trupave ton\u00eb \u2013 ajo q\u00eb e quan \u201cfakticitet\u201d \u2013 por supozimi se biologjia p\u00ebrcakton nj\u00eb fat t\u00eb ve\u00e7ant\u00eb p\u00ebr ne \u00ebsht\u00eb thjesht nj\u00eb paragjykim. T\u00eb rriturit e bebeve n\u00eb mit\u00ebr \u00ebsht\u00eb nj\u00eb funksion i natyrsh\u00ebm i kafsh\u00ebs fem\u00ebr; nd\u00ebrsa t\u00eb rriturit e f\u00ebmij\u00ebve nuk \u00ebsht\u00eb. N\u00eb fakt, ky \u00ebsht\u00eb nj\u00eb angazhim, nj\u00eb p\u00ebrkushtim q\u00eb zgjedhet ose refuzohet. Dallimi n\u00eb m\u00ebnyrat sesi sekset dalin n\u00eb pah, ka t\u00eb b\u00ebj\u00eb m\u00eb shum\u00eb me situatat tona sesa me ndonj\u00eb \u201cesenc\u00eb misterioze\u201d. Edhe pse Beauvoir-i gati-gati sa nuk e faj\u00ebson viktim\u00ebn kur thot\u00eb se grat\u00eb kan\u00eb qen\u00eb bashk\u00ebfajtor\u00eb ngase e kan\u00eb duruar k\u00ebt\u00eb gjendje, ajo gjithashtu v\u00ebren se pranimi i grave ishte nj\u00eb strategji konstruktive p\u00ebr t\u00eb negociuar traditat, rolet dhe kufizimet e imponuara ndaj tyre.<\/p>\n

N\u00eb k\u00ebt\u00eb pik\u00eb argumenti p\u00ebr situat\u00ebn i Beauvoir-it arrin klimaksin. Po, jemi t\u00eb lir\u00eb, por kjo \u00ebsht\u00eb gjithmon\u00eb liri\u00a0n\u00eb situat\u00eb.<\/em>\u00a0Liria jon\u00eb dhunohet kur jemi n\u00eb situata t\u00eb cilat mbyllin mund\u00ebsin\u00eb e t\u00eb zgjedhurit n\u00eb nj\u00eb t\u00eb ardhme t\u00eb hapur. Ata q\u00eb jan\u00eb t\u00eb ngujuar n\u00eb padije ose situata shtyp\u00ebse jan\u00eb t\u00eb privuar nga liria. Individ\u00ebt mund t\u00eb rebelohen ndaj saj, mir\u00ebpo t\u00eb sfiduarit e normave shoq\u00ebrore shpesh ka \u00e7mim t\u00eb lart\u00eb, q\u00eb \u00ebsht\u00eb arsyeja pse\u00a0Seksi i Dyt\u00eb<\/em>\u00a0p\u00ebrfundon me thirrje urgjente p\u00ebr t\u00eb vepruar p\u00ebr ndryshim kolektiv \u2013 q\u00eb grat\u00eb t\u00eb sfidojn\u00eb shtypjen, t\u00eb p\u00ebrqafojn\u00eb lirin\u00eb e tyre dhe t\u00eb jetojn\u00eb n\u00eb menyra autentike duke ndjekur projekte dhe kariera t\u00eb cilat i zgjedhin vet. Hapi i par\u00eb \u00ebsht\u00eb pavar\u00ebsia ekonomike; por gjithashtu na duhen ndryshime morale, shoq\u00ebrore dhe kulturore q\u00eb marr\u00ebdh\u00ebniet mes sekseve t\u00eb b\u00ebhen ato t\u00eb v\u00ebllaz\u00ebris\u00eb, miq\u00ebsis\u00eb e dashuris\u00eb e jo t\u00eb pushtimeve e disfatave. N\u00eb nj\u00eb intervist\u00eb me Susan J. Brison m\u00eb 1976, Beauvoir thot\u00eb, \u201cN\u00eb fakt, jam e sigurt se kjo ideja e dominimit \u00ebsht\u00eb nj\u00eb prej tipareve t\u00eb universit mashkullor q\u00eb duhet t\u00eb shkat\u00ebrrohet t\u00ebr\u00ebsisht, se duhet t\u00eb k\u00ebrkojm\u00eb reciprocitet, bashk\u00ebpunim, etj\u201d.<\/p>\n

Idet\u00eb e Beauvoir-it p\u00ebr at\u00eb sesi situatat modifikojn\u00eb lirin\u00eb kan\u00eb gjithashtu n\u00ebnkuptime m\u00eb t\u00eb gj\u00ebra, q\u00eb shkojn\u00eb p\u00ebrtej feminizmit e te diskutimet mbi nd\u00ebshkimin, faljen dhe hakmarrjen. I botuar fillimisht m\u00eb 1946 n\u00eb\u00a0Le temps modernes<\/em>\u00a0\u2013 gazet\u00eb franceze e redaktuar nga Sartre-i, Beauvoir-i, Maurice Merleau-Ponty, Raymond Aron-i dhe t\u00eb tjer\u00eb \u2013 eseja e Beauvoir-it \u201cSy p\u00ebr sy\u201d, shkruar n\u00eb koh\u00ebn e gjykimeve menj\u00ebher\u00eb pas Luft\u00ebs s\u00eb Dyt\u00eb Bot\u00ebrore, merr p\u00ebr baz\u00eb situat\u00ebn e kriminel\u00ebve dhe d\u00ebshir\u00ebn p\u00ebr hakmarrje.<\/p>\n

Drejt\u00ebsia, sugjeron Beauvoir-i, pohon se kemi marr\u00ebdh\u00ebnie reciproke me njer\u00ebzit e tjer\u00eb dhe n\u00ebse kjo m\u00ebrr\u00ebdh\u00ebnie prishet, ne duam q\u00eb ata \u201ct\u00eb paguajn\u00eb p\u00ebr k\u00ebt\u00eb\u201d, n\u00eb m\u00ebnyr\u00eb q\u00eb n\u00eb situat\u00ebn ton\u00eb t\u00eb rivendosim barasvler\u00ebn. Paramendoni sikur jeni n\u00eb nj\u00eb vend t\u00eb mbushur me njer\u00ebz dhe dikush iu shtyn. Duket sikur p\u00ebr tjetrin jeni sall penges\u00eb, objekt, send. Doni pranim q\u00eb \u00ebsht\u00eb shkelur reciprociteti mes jush dhe shtyt\u00ebsit. Nj\u00eb k\u00ebrkimfalje mund ta \u00e7armatos\u00eb menj\u00ebher\u00eb situat\u00ebn dhe t\u00eb rip\u00ebrt\u00ebrij\u00eb respektin mes jush dhe tjetrit. N\u00ebse k\u00ebrkimfalja nuk vjen, nuk \u00ebsht\u00eb e pazakont\u00eb q\u00eb t\u00eb k\u00ebrkohet drejt\u00ebsia. Ndoshta i drejtoheni tjetrit n\u00eb nj\u00eb m\u00ebnyr\u00eb pak a shum\u00eb t\u00eb sjellshme, ndoshta e goditni me nj\u00eb shikim tejet t\u00eb rrept\u00eb, apo ndoshta ia ktheni me nj\u00eb t\u00eb shtyr\u00eb. Kjo d\u00ebshir\u00eb p\u00ebr d\u00ebmshp\u00ebrblim nuk vlen vet\u00ebm n\u00eb nivelin personal \u2013 \u00ebsht\u00eb nj\u00eb orvatje p\u00ebr t\u00eb mbajtur nivelin e respektit mes t\u00eb gjith\u00ebve prej nesh. Beauvoir shkruan se, \u201crespekti q\u00eb ai k\u00ebrkon p\u00ebr vetveten, secili person e k\u00ebrkon p\u00ebr t\u00eb dashurit e tij dhe p\u00ebrfundimisht p\u00ebr t\u00eb gjith\u00eb njer\u00ebzit\u201d.<\/p>\n

Ndon\u00ebse mund t\u00eb zem\u00ebrohemi kur na shtyjn\u00eb, zakonisht shtyt\u00ebsi nuk \u00ebsht\u00eb v\u00ebrtet i lig. Me shum\u00eb gjas\u00eb, ka qen\u00eb aksident, ose ndoshta pakujdesi. Njer\u00ebzit e lig\u00eb\u00a0duan<\/em>\u00a0t\u2019u shkaktojn\u00eb gj\u00ebra t\u00eb tmerrshme t\u00eb tjer\u00ebve. P\u00ebr Beauvoir-in, \u201cneveria zgjohet vet\u00ebm n\u00eb momentin kur dikush i trajton njer\u00ebzit e tjer\u00eb si objekte, kur p\u00ebrmes tortur\u00ebs, posht\u00ebrimit, skllav\u00ebris\u00eb, vrasjes, dikush u mohon ekzistenc\u00ebn si njer\u00ebz\u201d. \u00cbsht\u00eb e v\u00ebrtet\u00eb q\u00eb jemi objekte p\u00ebr t\u00eb tjer\u00ebt, por jemi subjekte gjithashtu \u2013 dhe \u00ebsht\u00eb e dhunshme t\u00eb mos njoh\u00ebsh k\u00ebt\u00eb aspekt t\u00eb brendsh\u00ebm t\u00eb qenies s\u00eb tjetrit. P\u00ebr Sartre-in, gjithmon\u00eb provojm\u00eb ta reduktojm\u00eb nj\u00ebri tjetrin n\u00eb objekt, ose reduktojm\u00eb vetveten n\u00eb objekt p\u00ebr tjetrin, dhe p\u00ebrpjekja p\u00ebr t\u00eb privuar nj\u00ebri tjetrin nga liria na kurthon p\u00ebrgjithmon\u00eb n\u00eb marr\u00ebdh\u00ebnie sadomazohiste. P\u00ebr Beauvoir-in, ky \u00ebsht\u00eb nj\u00eb krim i sh\u00ebmtuar dhe t\u00eb mohosh subjektivitetin e tjetrit \u00ebsht\u00eb \u201ci vetmi m\u00ebkat\u201d kund\u00ebr njer\u00ebzimit.<\/p>\n

Robert Brasillach, kryeredaktori i gazet\u00ebs fashiste\u00a0Je suis partout<\/em>, b\u00ebri m\u00ebkatin e vet\u00ebm t\u00eb Beauvoir-it kur gjat\u00eb pushtimit nazist t\u00eb Franc\u00ebs, botoi pseudonimet dhe vendndodhjet e hebrenjve francez\u00eb, disa prej t\u00eb cil\u00ebve Beauvoir-i i njihte personalisht. Beauvoir ishte e pranishme gjat\u00eb gjykimit t\u00eb Brasillach-it dhe kur qarkulloi nj\u00eb peticion p\u00ebr ta shp\u00ebtuar nga d\u00ebnimi me vdekje, e i cili thirrej n\u00eb \u201csolidaritetin si shkrimtar\u00eb\u201d, Beauvoir nuk pranoi ta n\u00ebnshkruante.<\/p>\n

Beauvoir mendonte se nd\u00ebshkimi \u00ebsht\u00eb e keqe e domosdoshme kund\u00ebr t\u00eb lig\u00ebs. N\u00ebse je fetar, nuk ballafaqohesh me k\u00ebt\u00eb problem. Zoti \u00ebsht\u00eb gjyqtari p\u00ebrfundimtar dhe \u201cVet\u00ebm ai ka t\u00eb drejt\u00eb t\u00eb nd\u00ebshkoj\u00eb\u201d. Sidoqoft\u00eb, t\u00eb tjer\u00ebt ballafaqohen me problemin sesi t\u00eb mbajn\u00eb lart vlerat njer\u00ebzore. Beauvoir-i konsideronte se e kuptonte situat\u00ebn e Brasillach-ut mjaft mir\u00eb. Nuk e donte t\u00eb vdekur. Megjithat\u00eb, tha ajo, \u201cfjal\u00eb t\u00eb tilla si vras\u00ebs dhe dhoma gazi ekzistojn\u00eb\u201d. Nuk besonte n\u00eb zotin i cili do t\u00eb jepte drejt\u00ebsin\u00eb p\u00ebrfundimtare dhe ajo nuk mund t\u00eb falte avokimin e tij p\u00ebr gjenocid.<\/p>\n

Charles de Gaulle-i nuk pranoi t\u00eb falte Brasillach-un dhe ai u ekzekutua me pushkatim. Mund t\u00eb jet\u00eb dukur sikur ky qe nd\u00ebshkimi i merituar por, p\u00ebr Beauvoir-in, nuk ishte hakmarrje e v\u00ebrtet\u00eb; viktimizuesi i shp\u00ebtoi p\u00ebrjetimit t\u00eb t\u00eb qenit n\u00eb situat\u00eb reciproke dhe, \u201cme t\u00eb vdekur ai i shp\u00ebton bot\u00ebs; e heq qafe nd\u00ebshkimin e tij\u201d. Sido q\u00eb t\u00eb jet\u00eb, ndon\u00ebse nd\u00ebshkimi i till\u00eb \u00ebsht\u00eb mjet i fundit, Beuavoir-i e mendonte se ishte e r\u00ebnd\u00ebsishme t\u00eb p\u00ebrforcohej nocioni se veprat kan\u00eb pasoja, se jeta dhe vdekja kan\u00eb kuptim dhe se \u201cnuk \u00ebsht\u00eb trondit\u00ebse t\u2019i afirmosh ato me koston e nj\u00eb jete\u201d.<\/p>\n

Prap\u00ebseprap\u00eb, sikur se \u00ebsht\u00eb absurde t\u00eb urresh fatkeq\u00ebsin\u00eb natyrore p\u00ebr vrasje t\u00eb njer\u00ebzve, po ashtu \u00ebsht\u00eb absurde t\u00eb urresh kriminel\u00ebt e r\u00ebndomt\u00eb t\u00eb cil\u00ebt nuk e dhunojn\u00eb q\u00ebllimisht njer\u00ebzin\u00eb ton\u00eb. Ushtar\u00ebt n\u00eb luft\u00eb, propozon Beuavoir-i nuk meritojn\u00eb t\u00eb urrehen \u2013 jo vet\u00ebm sepse veprojn\u00eb n\u00ebn urdhra, por sepse n\u00eb t\u00eb dyja an\u00ebt, ushtar\u00ebt jan\u00eb n\u00eb situata shum\u00eb t\u00eb ngjashme. Ka\u00a0reciprocitet<\/em>\u00a0n\u00eb situata.<\/p>\n

Krimet e r\u00ebndomta mund t\u00eb duken temerr\u00ebsisht t\u00eb k\u00ebqija n\u00eb nj\u00eb kuptim objektiv. Megjith\u00ebk\u00ebt\u00eb, thot\u00eb Beuavoir-i, \u00ebsht\u00eb krejt ndryshe kur marrin parasysh p\u00ebrvoj\u00ebn subjektive t\u00eb kryesit t\u00eb vepr\u00ebs. Ndoshta kryesi gaboi, ose iu dor\u00ebzua nj\u00eb impulsi fatkeq. Ndoshta kishte menduar se po b\u00ebnte \u00e7far\u00eb ishte n\u00eb t\u00eb mir\u00ebn e tij n\u00eb at\u00eb koh\u00eb, apo ndoshta s\u2019po mendonte fare. Nuk duhet t\u00eb gjykojm\u00eb me aq nxitim:<\/p>\n

K\u00ebrkohet arroganc\u00eb e madhe dhe shum\u00eb pak imagjinat\u00eb p\u00ebr t\u00eb gjykuar tjetrin. Si mund t\u00eb mat njeriu tundimet q\u00eb mund t\u2019i ket\u00eb pasur tjetri? Si mund ta vler\u00ebsoj\u00eb njeriu pesh\u00ebn e rrethanave q\u00eb i japin vepr\u00ebs form\u00ebn e saj t\u00eb v\u00ebrtet\u00eb? Do t\u00eb duhej q\u00eb t\u00eb merret parasysh edukata, komplekset, d\u00ebshtimet dhe e t\u00ebr\u00eb e kaluara e tij \u2013 totaliteti i p\u00ebrfshirjes s\u00eb tij n\u00eb bot\u00eb.<\/em><\/p>\n

Brasillach-u botoi emra t\u00eb shumt\u00eb disa her\u00eb, me dashje dhe me vet\u00ebdije t\u00eb plot\u00eb p\u00ebr pasojat vras\u00ebse t\u00eb veprimeve t\u00eb tij. Megjithat\u00eb, n\u00eb rastet kur krimi \u00ebsht\u00eb shmangie nga normalja, Beauvoir-i sugjeron gabimin n\u00eb an\u00ebn e faljes, pasi q\u00eb jo t\u00eb gjith\u00eb viktimizuesit e degradojn\u00eb tjetrin q\u00ebllimisht n\u00eb send: ata nuk e zhveshin q\u00ebllimisht personin tjet\u00ebr nga subjektiviteti. Nj\u00eb person mund t\u00eb mos e kuptoj\u00eb gabimin e veprave t\u00eb tij derisa t\u00eb mos i shoh\u00eb me sy tjet\u00ebr, p\u00ebrmes syve t\u00eb viktimave t\u00eb tij. N\u00eb raste t\u00eb tilla, do t\u00eb mund t\u00eb p\u00ebrqendroheshim n\u00eb rehabilitim e jo nd\u00ebshkim. Beauvoir shkruan:<\/p>\n

F\u00ebmijet, t\u00eb paditurit dhe ato popullata q\u00eb jan\u00eb t\u00eb keqinformuara duhet t\u00eb riedukohen, e jo t\u00eb nd\u00ebshkohen. As nuk duhet t\u00eb nd\u00ebshkohen t\u00eb s\u00ebmur\u00ebt apo ata t\u00eb \u00e7mendur tek t\u00eb cil\u00ebt nd\u00ebrgjegjja \u00ebsht\u00eb asgj\u00ebsuar. \u00e7dokush e di se edhe nj\u00eb i rritur normal gjithmon\u00eb vepron nga situatat t\u00eb cilat nuk i ka zgjedhur, se faktor\u00eb t\u00eb shumt\u00eb fiziologjik\u00eb e sociologjik\u00eb r\u00ebndojn\u00eb mbi t\u00eb.<\/em><\/p>\n

T\u00eb kutposh do t\u00eb thot\u00eb t\u00eb pranosh, e n\u00ebse e kuptojm\u00eb situat\u00ebn, p\u00ebrvoj\u00ebn subjektive t\u00eb viktimizuesit, at\u00ebher\u00eb shpesh krimet humbin shum\u00eb nga ajo q\u00eb i b\u00ebn t\u00eb tmerrshme. N\u00eb nj\u00ebr\u00ebn prej deklaratave t\u00eb saj m\u00eb kund\u00ebrth\u00ebn\u00ebse, Beauvoir-i shkon aq larg sa thot\u00eb, \u201cEdhe sjellja e Hitlerit mund t\u00eb shpjegohet, po t\u00eb njihej ai mjaftuesh\u00ebm\u201d. Prap\u00ebseprap\u00eb, p\u00ebr Beuavoir-in, t\u00eb shpjeguarit e situat\u00ebs s\u2019do t\u00eb thot\u00eb t\u00eb fal\u00ebsh. Edhe n\u00eb ato raste kur kuptojm\u00eb situat\u00ebn, e t\u00ebra q\u00eb kuptojm\u00eb \u00ebsht\u00eb konteksti n\u00eb t\u00eb cilin nj\u00eb person zgjedh. \u201cV\u00ebrtet, njeriu \u00ebsht\u00eb i mjer\u00eb, i shpartalluar, i zhytur n\u00eb at\u00eb q\u00eb \u00ebsht\u00eb e dh\u00ebn\u00eb, por ai \u00ebsht\u00eb gjithashtu qenie e lir\u00eb. Ai mund t\u00eb hedh\u00eb posht\u00eb tundimet m\u00eb urgjente.\u201d<\/p>\n

Njohja q\u00eb Beauvoir i b\u00ebn tensionit mes liris\u00eb dhe fakticitetit, shp\u00ebrfaqet p\u00ebrs\u00ebri k\u00ebtu: \u00ebsht\u00eb e v\u00ebrtet\u00eb q\u00eb jemi t\u00eb lir\u00eb dhe p\u00ebrgjegj\u00ebs p\u00ebr veprimet tona, por jemi t\u00eb bllokuar n\u00eb situata poashtu. P\u00ebr Beuavoir-in, si p\u00ebr Sartre-in, ne jemi shuma e veprimeve tona, por gjithashtu m\u00eb shum\u00eb se aq. Jemi poashtu e ardhmja dhe q\u00ebllimet tona. S\u2019mund t\u2019u ikim veprave t\u00eb shkuara, por as duhet t\u00eb jemi skllev\u00ebr t\u00eb tyre \u2013 dhe s\u2019duhet t\u2019i reduktojm\u00eb njer\u00ebzit q\u00eb t\u00eb b\u00ebhen skllev\u00ebr t\u00eb s\u00eb kaluar\u00ebs \u2013 ngaq\u00eb njer\u00ebzit gjithmon\u00eb mund ta shpaguajn\u00eb vetveten p\u00ebrmes veprimeve t\u00eb reja:<\/p>\n

A mund t\u00eb d\u00ebnohet i t\u00ebr\u00eb nj\u00ebriu n\u00eb baz\u00eb t\u00eb nj\u00eb momenti n\u00eb jet\u00ebn e tij? Kjo do t\u00eb ishte edhe m\u00eb e pashpirt, sepse kjo dob\u00ebsi p\u00ebr t\u00eb cil\u00ebn e qortojm\u00eb tashm\u00eb i takon s\u00eb kaluar\u00ebs. Nuk ekziston m\u00eb si shprehje e liris\u00eb, por si di\u00e7ka e gozhduar q\u00eb pala fajtore e t\u00ebrheq pas deshi s\u2019deshi. Meq\u00eb ai \u00ebsht\u00eb tjet\u00ebr prej personit q\u00eb shkaktoi krimin, a mund ta urrejm\u00eb ende? Dhe \u00e7\u2019t\u00eb mir\u00eb b\u00ebjm\u00eb duke nd\u00ebshkuar?<\/em><\/p>\n

P\u00ebrfundimisht, Beauvoir argumenton se \u201ci gjith\u00eb nd\u00ebshkimi \u00ebsht\u00eb pjes\u00ebrisht d\u00ebshtim\u201d, sepse p\u00ebr ta rivendosur drejt\u00ebsin\u00eb n\u00eb bot\u00eb, t\u00eb b\u00ebsh v\u00ebrtet dik\u00eb t\u00eb paguaj\u00eb p\u00ebr krimet, kryesi i vepr\u00ebs duhet t\u00eb p\u00ebrjetoj\u00eb tmerrin e saj. Dometh\u00ebn\u00eb jo vet\u00ebm vuajtjen, por edhe situat\u00ebn e viktim\u00ebs. Kur ata q\u00eb u liruan nga kampet e p\u00ebrqendrimit dhe vran\u00eb rojat e burgut, ata iu afruan hakmarrjes s\u00eb suksesshme sepse, thot\u00eb ajo, \u201cviktimat dhe torturuesit e tyre kishin shk\u00ebmbyer situatat v\u00ebrtet.\u201d<\/p>\n

Sido q\u00eb t\u00eb jet\u00eb, Beauvoir nguron jasht\u00ebzakonisht q\u00eb ta lejoj\u00eb hakmarrjen private. Sigurisht se \u201csy p\u00ebr sy, dh\u00ebmb p\u00ebr dh\u00ebmb\u201d ka at\u00eb q\u00eb e quan \u201cer\u00eb magjie. Orvatet t\u2019i b\u00ebj\u00eb qejfin nj\u00eb zoti t\u00eb err\u00ebt e t\u00eb panjohur t\u00eb simetris\u00eb. Por, mbi t\u00eb gjitha, korrespondon me nj\u00eb nevoj\u00eb t\u00eb thell\u00eb njer\u00ebzore.\u201d Megjithat\u00eb, parimi sh\u00ebrben vet\u00ebm sa p\u00ebr t\u2019i d\u00ebrguar hakmarr\u00ebsit duke u p\u00ebrp\u00eblitur n\u00eb nj\u00eb mo\u00e7al t\u00eb paan\u00eb t\u00eb hakmarrjes e padrejt\u00ebsis\u00eb. Drejt\u00ebsia sociale mund t\u00eb jet\u00eb ngash\u00ebnjyese, por pa proces t\u00eb rregullt, rrezikon t\u00eb katandiset n\u00eb tirani: ata q\u00eb k\u00ebrkojn\u00eb hakmarrje mund t\u00eb humbin leht\u00eb kontrollin me vullnetin e tyre p\u00ebr pushtet; ata b\u00ebjn\u00eb gabime dhe nd\u00ebshkohen njer\u00ebzit e gabuar.<\/p>\n

Gjykimet synojn\u00eb t\u00eb adresojn\u00eb \u00e7\u00ebshtje t\u00eb tilla, por Beauvoir v\u00ebren se ato kan\u00eb t\u00eb meta t\u00eb m\u00ebdha. Shpesh jan\u00eb dramatike dhe pompoze, ku gjykat\u00ebs t\u00eb painteresuar q\u00eb ndjekin procese abstrakte japin d\u00ebnime arbitrare q\u00eb jan\u00eb aq larg nga krimi, saq\u00eb nuk ofrojn\u00eb ndonj\u00eb restitucion t\u00eb arsyesh\u00ebm p\u00ebr d\u00ebmet e shkaktuara. Edhe pse mund t\u00eb jemi t\u00eb joshur t\u00eb mendojm\u00eb se objektiviteti n\u00eb sall\u00ebn e gjyqit \u00ebsht\u00eb ideal, Beauvoir-i kund\u00ebrshton:<\/p>\n

Gjyqet zyrtare pretendojn\u00eb t\u00eb fshihen pas nj\u00eb objektiviteti q\u00eb \u00ebsht\u00eb pjesa m\u00eb e keqe e trash\u00ebgimis\u00eb kantiane. Duan t\u00eb jen\u00eb vet\u00ebm shprehje e t\u00eb drejt\u00ebs jopersonale dhe t\u00eb japin verdikte q\u00eb nuk do t\u00eb ishin asgj\u00eb me tep\u00ebr se p\u00ebrfshirje e nj\u00eb rasti t\u00eb p\u00ebrve\u00e7\u00ebm n\u00ebn ligjin universal. Por i akuzuari ekziston n\u00eb ve\u00e7antin\u00eb e tij dhe n\u00eb pranin\u00eb e tij konkrete nuk vesh aq leht\u00eb petkun e nj\u00eb simboli abstrakt.<\/em><\/p>\n

Ky \u00ebsht\u00eb, megjithat\u00eb, sistemi q\u00eb kemi. Nj\u00eb prej problemeve kryesore me qasjen e Beauvoir-it \u00ebsht\u00eb se nuk ka m\u00ebnyr\u00eb konkrete p\u00ebr t\u00eb kuptuar se a trajton viktimizuesi tjetrin q\u00ebllimisht si objekt, se a ka ndonj\u00eb motiv tjet\u00ebr, apo se po g\u00ebnjejn\u00eb. Q\u00ebllimi i gjykatave \u00ebsht\u00eb q\u00eb t\u00eb marr\u00eb parasysh gj\u00ebra t\u00eb tilla, por se a e b\u00ebjn\u00eb k\u00ebt\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb efektshme \u00ebsht\u00eb pyetje tjet\u00ebr. P\u00ebr m\u00eb tep\u00ebr, q\u00ebndrimet drejt faljes mund t\u00eb shfryt\u00ebzohen p\u00ebr t\u00eb keq.<\/p>\n

N\u00ebnkuptimi i mendimit t\u00eb Beauvoir-it \u00ebsht\u00eb se edukimi pozitiv, rehabilitimi dhe t\u00eb besuarit n\u00eb njer\u00ebz q\u00eb t\u00eb v\u00ebn\u00eb n\u00eb vend nderin, jan\u00eb udh\u00eb m\u00eb t\u00eb mira se hakmarrja. T\u00eb fal\u00ebsh nuk do t\u00eb thot\u00eb t\u00eb harrosh ose q\u00eb njer\u00ebzit t\u00eb dalin pa ferr\u00eb n\u00eb k\u00ebmb\u00eb p\u00ebr krimet e tyre; por, do t\u00eb thot\u00eb t\u00eb qenit t\u00eb akorduar m\u00eb mir\u00eb me situatat individuale, t\u00eb respekuarit e nj\u00ebri tjetrit dhe mbrojtja e dinjitetit t\u00eb njer\u00ebzimit. Se a \u00ebsht\u00eb tensioni mes sekseve apo mes viktim\u00ebs dhe viktimizuesit, reciprociteti dhe bashk\u00ebpunimi ofrojn\u00eb nj\u00eb rrug\u00eb m\u00eb t\u00eb past\u00ebr drejt v\u00ebllaz\u00ebris\u00eb dhe miq\u00ebsis\u00eb. T\u00eb gjith\u00eb jemi \u201ct\u00eb brejtur nga hi\u00e7i\u201d, si\u00e7 thot\u00eb Beauvoir-i; t\u00eb gjith\u00eb s\u00eb bashku jemi t\u00eb p\u00ebrhumbur n\u00eb bot\u00eb dhe e gjejm\u00eb vet\u00ebn n\u00eb situata t\u00eb paqarta si liria q\u00eb vazhdimisht ndeshen me nj\u00ebra tjetr\u00ebn dhe me ekzitent\u00ebt shtazarak\u00eb, por jet\u00ebt tona jan\u00eb poashtu t\u00eb nd\u00eblidhura si gur\u00ebt n\u00eb nj\u00eb hark. E till\u00eb \u00ebsht\u00eb gjendja njer\u00ebzore, shkruan Beauvoir: \u201cmeq\u00eb nuk duhet q\u00eb vet\u00ebm t\u00eb vendosim se cila \u00ebsht\u00eb situata jon\u00eb, por duhet ta zgjedhim n\u00eb vet\u00eb zemr\u00ebn e dykuptim\u00ebsis\u00eb s\u00eb saj\u201d.<\/p>\n

—<\/p>\n

Skye C. Cleary<\/strong>\u00a0\u00ebsht\u00eb drejtore e Qendr\u00ebs p\u00ebr Narrativa t\u00eb Reja n\u00eb Filozofi n\u00eb Columbia University dhe autore e Ekzistencializmi dhe Dashuria Romantike [Existentialism and Romantic Love], 2015<\/p>\n

P\u00ebrktheu:\u00a0Bardhi Bakija<\/strong><\/p>\n

 <\/p>\n

 <\/p>\n<\/div>\n

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

Artikulli original n\u00eb\u00a0The Times Literary Supplement Skye. C. Cleary flet p\u00ebr at\u00eb se si ekzistencializmi i filozofes i jep trajt\u00eb pik\u00ebpamjeve t\u00eb saj mbi gjinin\u00eb dhe drejt\u00ebsin\u00eb Menj\u00ebher\u00eb pasi doli\u00a0Le Deuxieme Sexe\u00a0(1949) i Simone de Beauvoir-it q\u00eb b\u00ebri buj\u00eb e ngjalli polemika t\u00eb m\u00ebdha, Blanche Knopf, bashk\u00ebthemeluesi i sht\u00ebpis\u00eb botuese njujorkeze Alfred A. Knopf, Inc., […]<\/p>","protected":false},"author":578,"featured_media":11762,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1786,2229,1635],"ppma_author":[2228],"class_list":["post-4310","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-filozofia","tag-fjala","tag-liria"],"authors":[{"term_id":2228,"user_id":578,"is_guest":0,"slug":"skye-cleary","display_name":"Skye C. Cleary","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2025\/01\/skye-cleary-credit-bailie-de-lacy.webp","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2025\/01\/skye-cleary-credit-bailie-de-lacy.webp"},"user_url":"","last_name":"Cleary","first_name":"Skye C.","description":"Skye C. Cleary is the author of How to Be You: Simone de Beauvoir and the art of authentic living, which was published in July, ad Existentialism and Romantic Love, 2015, and the co-editor of How to Live a Good Life, 2020."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4310","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\/578"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=4310"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4310\/revisions"}],"predecessor-version":[{"id":11763,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4310\/revisions\/11763"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/11762"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4310"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4310"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4310"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4310"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}