{"id":4335,"date":"2019-01-09T11:18:15","date_gmt":"2019-01-09T09:18:15","guid":{"rendered":"https:\/\/sbunker.org\/?p=4335"},"modified":"2025-01-09T11:31:19","modified_gmt":"2025-01-09T09:31:19","slug":"per-vepren-elegji-duine","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/kritike\/per-vepren-elegji-duine\/","title":{"rendered":"P\u00ebr vepr\u00ebn Elegji Duine"},"content":{"rendered":"
<\/div>\n
\n
\n

*Kushtuar Redi Sheqerit, p\u00ebr ta fal\u00ebnderuar p\u00ebr ndihm\u00ebn dhe mb\u00ebshtetjen e vazhdueshme.<\/p>\n

Elegji Duine<\/em>\u00a0nuk \u00ebsht\u00eb nj\u00eb lib\u00ebr me poezi, por nj\u00eb lib\u00ebr p\u00ebr poezin\u00eb. Q\u00ebllimi kryesor i k\u00ebsaj kryevepre nuk \u00ebsht\u00eb t\u00eb shprehi vetveten, por t\u00eb shprehi parakushtet e nj\u00eb poezie t\u00eb ardhshme, e nj\u00eb poezie thelb\u00ebsisht shpirt\u00ebrore.\u00a0Elegji Duine<\/em>\u00a0mund t\u00eb kuptohet n\u00eb t\u00ebr\u00ebsi vet\u00ebm si nj\u00eb parashikim hyjnor, dhe k\u00ebtij q\u00ebndrimi i m\u00ebshoj fort.<\/p>\n

Lexuesit kan\u00eb nj\u00eb shtys\u00eb t\u00eb brendshme t\u00eb fuqishme p\u00ebr ta cop\u00ebzuar vepr\u00ebn, me q\u00ebllim q\u00eb, duke u p\u00ebrqendruar vet\u00ebm tek disa pjes\u00eb t\u00eb saj, t\u00eb mund t\u00eb dalin sa m\u00eb shpejt n\u00eb p\u00ebrfundime p\u00ebr t\u00eb t\u00ebr\u00eb vepr\u00ebn. Ky \u00ebsht\u00eb nj\u00eb gabim themelor i interpretimit letrar. K\u00ebt\u00eb gabim po e kuror\u00ebzoj me emrin: cop\u00ebzimi letrar. Vepra p\u00ebrher\u00eb duhet t\u00eb interpretohet me q\u00ebllimin e nj\u00ebtrajt\u00ebsis\u00eb s\u00eb plot\u00eb. Nj\u00ebtrajt\u00ebsia e plot\u00eb e vepr\u00ebs duhet t\u00eb merret si nj\u00eb e dh\u00ebn\u00eb paraprake, si di\u00e7ka q\u00eb duhet t\u00eb drejtoj\u00eb leximin e vepr\u00ebs dhe q\u00eb lexuesi duhet ta ket\u00eb p\u00ebrher\u00eb n\u00eb mendje. E p\u00ebrmend k\u00ebt\u00eb parim t\u00eb interpretimit dhe kritik\u00ebs letrare pasi mund t\u00eb hasen shum\u00eb shpesh lexime t\u00eb Elegjive q\u00eb, duke u p\u00ebrqendruar vet\u00ebm tek disa pjes\u00eb t\u00eb caktuara, dalin menj\u00ebher\u00eb n\u00eb p\u00ebrfundime, duke e harruar t\u00ebr\u00ebsin\u00eb e vepr\u00ebs.<\/p>\n

N\u00eb sprov\u00ebn e shk\u00eblqyer “P\u00ebr \u00e7far\u00eb na duhen poet\u00ebt?”,\u00a0Heidegger-i shkruan se ne sot jetojm\u00eb n\u00eb koh\u00eb kaq t\u00eb shkreta, sa kjo pyetje as nuk ka m\u00eb kuptim p\u00ebr ne. Koh\u00ebt e shkreta dallohen k\u00ebtu: ne endemi t\u00eb braktisur nga hyjnit\u00eb. Ne jemi p\u00ebrher\u00eb duke pritur hyjnit\u00eb, t\u00eb cil\u00ebt nuk po vijn\u00eb. Gjith\u00e7ka q\u00eb na ka ngelur \u00ebsht\u00eb t\u00eb zhytemi sa m\u00eb thell\u00eb n\u00eb humner\u00eb. Vet\u00ebm kjo na ka ngelur dhe k\u00ebt\u00eb duhet ta durojm\u00eb. Detyra e poetit n\u00eb k\u00ebt\u00eb koh\u00eb t\u00eb shkret\u00eb \u00ebsht\u00eb t\u00eb zbuloj\u00eb gjurm\u00ebt e hyjnive t\u00eb iksh\u00ebm dhe t\u00eb na afroj\u00eb drejt s\u00eb hyjnishmes.<\/p>\n

Por Heidegger-in k\u00ebtu nuk e p\u00ebrmend m\u00eb kot. N\u00eb at\u00eb sprov\u00eb, Heidegger-i p\u00ebrmend shkarazi di\u00e7ka shum\u00eb t\u00eb r\u00ebnd\u00ebsishme dhe i kushton asaj vet\u00ebm nj\u00eb fjali: n\u00eb koh\u00eb t\u00eb shkreta poezia duhet t\u00eb shprehi edhe thelbin e vet\u00eb poezis\u00eb. Thelbi i vet\u00eb poezis\u00eb nuk parakuptohet m\u00eb nga shoq\u00ebria. Lexuesi \u00ebsht\u00eb i t\u00ebhuaj\u00ebsuar nga thelbi i poezis\u00eb. K\u00ebshtu q\u00eb poeti duhet t\u00eb shprehi jo vet\u00ebm poezin\u00eb e vet, por edhe vet\u00eb thelbin q\u00eb p\u00ebrligj poezin\u00eb. Elegji Duine \u00ebsht\u00eb pik\u00ebrisht kjo gj\u00eb: shprehja e vet\u00eb thelbit t\u00eb poezis\u00eb, pasi ne e kemi harruar se \u00e7far\u00eb \u00ebsht\u00eb poezia. Prandaj kjo poezi shpirt\u00ebrore e s\u00eb ardhmes do t\u00eb jet\u00eb nj\u00eb rikthim te vet\u00eb thelbi i poezis\u00eb. Gjendja shpirt\u00ebrore te Elegji Duine nuk \u00ebsht\u00eb gjendja shpirt\u00ebrore e Rilkes, por gjendja shpirt\u00ebrore q\u00eb k\u00ebrkohet nga vet\u00eb thelbi i poezis\u00eb.<\/p>\n

Cili \u00ebsht\u00eb thelbi i poezis\u00eb drejt s\u00eb cil\u00ebs poet\u00ebt e rinj duhet t\u00eb rikthehen? Nj\u00eb p\u00ebrgjigje t\u00eb k\u00ebsaj pyetjeje ne e gjejm\u00eb tek dy vargjet e para t\u00eb Elegjis\u00eb s\u00eb Tret\u00eb:<\/p>\n

“Nj\u00eb gj\u00eb \u00ebsht\u00eb t’i k\u00ebndosh t\u00eb dashur\u00ebs. Nj\u00eb gj\u00eb tjet\u00ebr, deh,<\/p>\n

atij t\u00eb fshehtit, fajtorit Zot-lum\u00eb t\u00eb gjakut.”<\/p>\n

Si\u00e7 edhe do t\u00eb shtjelloj m\u00eb von\u00eb, sipas Rilkes, poet\u00ebt shpirt\u00ebror duhet t\u00eb largohen nga k\u00ebndimi i dashuris\u00eb njer\u00ebzore. Dua t\u00eb p\u00ebrqendrohem tek ajo q\u00eb ata duhet t\u2019i k\u00ebndojn\u00eb: Zotit. Zoti, si\u00e7 shohim k\u00ebtu, ka tri cil\u00ebsi: ai \u00ebsht\u00eb i fsheht\u00eb, fajtor, dhe ka trajt\u00ebn e nj\u00eb lumi prej gjaku. N\u00eb bot\u00ebkuptimin q\u00eb shfaqet te Elegjit\u00eb, ne asnj\u00ebher\u00eb nuk mund ta kuptojm\u00eb apo p\u00ebrjetojm\u00eb Zotin. Ne jemi n\u00eb marr\u00ebdh\u00ebnie vet\u00ebm me d\u00ebrgimtar\u00ebt, z\u00ebrat, shfaqjet e Zotit: engj\u00ebjt. Marr\u00ebdh\u00ebnia jon\u00eb me Zotin nuk mund t\u00eb jet\u00eb asnj\u00ebher\u00eb e drejtp\u00ebrdrejt\u00eb. Zoti \u00ebsht\u00eb po ashtu fajtor, pasi ai k\u00ebrkon nga ne vdekjen e nevojshme p\u00ebr t\u00eb rilindur dhe durimin e vuajtjes m\u00eb t\u00eb thell\u00eb. N\u00eb k\u00ebt\u00eb kuptim metaforik, Zoti \u00ebsht\u00eb fajtor pasi ai k\u00ebrkon nga ne flijimin ton\u00eb. Gjithashtu, Zoti p\u00ebrkufizohet si nj\u00eb lum\u00eb prej gjaku: nj\u00eb rrjedh\u00eb e vazhdueshme vuajtjesh t\u00eb nevojshme, t\u00eb cilat duhet t\u00eb durohen. Fjala kryesore k\u00ebtu, n\u00eb k\u00ebt\u00eb marr\u00ebdh\u00ebnie q\u00eb kemi me vdekjen, \u00ebsht\u00eb durimi. Maurice Blanchot ka t\u00eb drejt\u00eb n\u00eb shkrimin e tij “Rilke dhe K\u00ebrkesa e Vdekjes”, ku thot\u00eb se te Rilke nuk kemi nj\u00eb pranim t\u00eb vdekjes, por nj\u00eb durim t\u00eb saj. Vet\u00ebvrasja shfaq padurim, shfaq d\u00ebshir\u00ebn p\u00ebr t\u00eb anashkaluar vdekjen q\u00eb duhet duruar.<\/p>\n

Tani dua t\u2019i rikthehem parakushteve shpirt\u00ebrore p\u00ebr t\u00eb arritur te thelbi i poezis\u00eb. Parakushti i par\u00eb shpirt\u00ebror, t\u00eb cilin e hasim q\u00eb n\u00eb fillim t\u00eb vepr\u00ebs, \u00ebsht\u00eb braktisja e t\u00ebr\u00ebsishme. Vet\u00eb libri fillon me pamund\u00ebsin\u00eb p\u00ebr t\u00eb pasur nj\u00eb lidhje t\u00eb af\u00ebrt me engj\u00ebjt. Bukuria e engj\u00ebjve hyjnor do e zhb\u00ebnte qenien ton\u00eb, prandaj dhe ne tmerrohemi nga ta. Por jo vet\u00ebm nga engj\u00ebjt hyjnor, por nga gjith\u00e7ka ne jemi t\u00eb t\u00ebhuaj\u00ebsuar. K\u00ebt\u00eb gj\u00eb e shikojm\u00eb te vargjet 9-12 t\u00eb Elegjis\u00eb s\u00eb Par\u00eb:<\/p>\n

“Ah, kujt t’ia kemi ahere<\/p>\n

nevoj\u00ebn? Engj\u00ebjve jo, njer\u00ebzve jo,<\/p>\n

dhe kafsh\u00ebt finoke e dallojn\u00eb tashm\u00eb<\/p>\n

se nuk ndihemi v\u00ebrtet n\u00eb sht\u00ebpi”<\/p>\n

Askund nuk ndihemi n\u00eb sht\u00ebpi. Askund nuk ndihemi vetvetja. Askund nuk mund t\u00eb prehemi. Jemi t\u00eb braktisur nga \u00e7do gj\u00eb. Na ngelet kujtesa ose ajo q\u00eb Rilke e quan “rruga e djeshme”. Na ngelet vetmia dhe nata e pafund. Na ngelet dhe dashuria njer\u00ebzore, si g\u00ebnjim i vetvetes dhe i tjetrit. N\u00eb fund t\u00eb Elegjis\u00eb s\u00eb Par\u00eb hasim s\u00ebrish nj\u00eb thirrje. Nj\u00eb thirrje p\u00ebr t\u00eb braktisur \u00e7do gj\u00eb: mos t\u00eb jesh m\u00eb i nj\u00ebjt\u00ebsuar me tok\u00ebn, mos t\u00eb jesh m\u00eb n\u00eb pritje t\u00eb nj\u00eb t\u00eb ardhme m\u00eb t\u00eb mir\u00eb dhe mos ta shikosh \u00e7do gj\u00eb si di\u00e7ka q\u00eb do t\u00eb t\u00eb p\u00ebrmir\u00ebsoj\u00eb. Vet\u00eb emrin ton\u00eb duhet ta harrojm\u00eb, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb rilindim<\/p>\n

M\u00eb shum\u00eb se \u00e7do gj\u00eb, ne duhet t\u00eb tejkalojm\u00eb dashurin\u00eb njer\u00ebzore, dashurin\u00eb e njer\u00ebzve mes nj\u00ebri-tjetrit. Rilke i kushton shum\u00eb vargje k\u00ebtij parakushti shpirt\u00ebror. T\u00eb dashuruarit g\u00ebnjejn\u00eb veten: ata dashurojn\u00eb tjetrin p\u00ebr mos t’u p\u00ebrballur me fatin e tyre. K\u00ebt\u00eb gj\u00eb e shohim te vargjet 21-22 t\u00eb Elegjis\u00eb s\u00eb Par\u00eb:<\/p>\n

“Mos u \u00ebsht\u00eb m\u00eb e leht\u00eb dashnor\u00ebve?<\/p>\n

Ah! Ata ve\u00e7 fshehin te nj\u00ebri-tjetri fatin e tyre.”<\/p>\n

M\u00eb von\u00eb na jepet edhe nj\u00eb arsye tjet\u00ebr se p\u00ebrse ne duhet ta kap\u00ebrcejm\u00eb dashurin\u00eb njer\u00ebzore: pasioni i dashuris\u00eb nuk \u00ebsht\u00eb ende aq i pavdeksh\u00ebm sa duhet. Ja \u00e7far\u00eb lexojm\u00eb n\u00eb vargjet 43-45 t\u00eb Elegjis\u00eb s\u00eb Par\u00eb:<\/p>\n

“Kurse dashnor\u00ebt, natyra e shterur i kthen<\/p>\n

prap\u00eb n\u00eb gji, si t\u00eb mos kish fuqi m\u00eb<\/p>\n

t’i lindte p\u00ebr s\u00eb dyti.”<\/p>\n

T\u00eb dashuruarit nuk rilindin: ky \u00ebsht\u00eb mallkimi i tyre. Ata nuk jan\u00eb gati t\u00eb p\u00ebrballen me vdekjen, t\u00eb vdesin e t\u00eb rilindin. T\u00eb dashuruarit mashtrojn\u00eb nj\u00ebri-tjetrin, dhe kur ndahen, ata vet\u00ebm sa rikthehen tek vetvetja.<\/p>\n

T\u00eb dashuruarit i premtojn\u00eb vetes p\u00ebrjet\u00ebsi: k\u00ebt\u00eb gj\u00eb e shohim n\u00eb Elegjin\u00eb e Dyt\u00eb. Nj\u00eb p\u00ebrjet\u00ebsi t\u00eb g\u00ebnjesht\u00ebrt. P\u00ebrjet\u00ebsia ndihet vet\u00ebm kur pranohet zbraz\u00ebtia dhe vdekja. Por t\u00eb dashuruarit nuk mund t\u00eb p\u00ebrballen me vdekjen dhe zbraz\u00ebtin\u00eb, pasi ata jan\u00eb t\u00eb mbushur me nj\u00ebri-tjetrin.<\/p>\n

N\u00eb Elegjin\u00eb e Tret\u00eb kemi s\u00ebrish nj\u00eb rikthim te nevoja p\u00ebr t\u00eb tejkaluar dashurin\u00eb. Aty kemi nj\u00eb si lloj shqyrtimi zanafillor t\u00eb dashuris\u00eb: dashuria p\u00ebr t\u00eb tjer\u00ebt fillon nga dashuria p\u00ebr veten. Dashuria p\u00ebr n\u00ebn\u00ebn shfaqet si nj\u00eb zhvillim i m\u00ebtejsh\u00ebm i dashuris\u00eb s\u00eb vetvetes. Nj\u00eb e keqe tjet\u00ebr e dashuris\u00eb njer\u00ebzore p\u00ebrmendet: t\u00eb dashuruarit ve\u00e7ojn\u00eb dik\u00eb n\u00eb dashuri, duke shp\u00ebrfillur t\u00ebr\u00eb gjith\u00ebsin\u00eb. K\u00ebt\u00eb kritik\u00eb t\u00eb dashuris\u00eb n\u00eb Elegjin\u00eb e Tret\u00eb e hasim edhe te Fausti i G\u00ebtes.<\/p>\n

N\u00eb Elegjin\u00eb e Kat\u00ebrt shohim s\u00ebrish nj\u00eb kritik\u00eb ndaj dashuris\u00eb njer\u00ebzore. T\u00eb dashuruarit shkelin kufijt\u00eb e nj\u00ebri-tjetrit. N\u00eb \u00e7far\u00eb kuptimi? Dashuria me nj\u00ebri-tjetrin pamund\u00ebson zhvillimin shpirt\u00ebror t\u00eb vetes. Pasi dashuria njer\u00ebzore \u00ebsht\u00eb nj\u00eb harres\u00eb e p\u00ebrkohshme e p\u00ebrballjes s\u00eb nevojshme shpirt\u00ebrore. Dashuria njer\u00ebzore \u00ebsht\u00eb\u00a0 jet\u00ebshkurt\u00ebr: si\u00e7 thot\u00eb edhe Rilke, skena q\u00eb shfaq hapja e perdes s\u00eb zemr\u00ebs \u00ebsht\u00eb p\u00ebrher\u00eb vet\u00ebm nj\u00eb lamtumir\u00eb.<\/p>\n

Parakushti tjet\u00ebr shpirt\u00ebror i poezis\u00eb hyjnore \u00ebsht\u00eb arritja e nj\u00ebtrajt\u00ebsimit midis v\u00ebzhguesit dhe pamjes, ose e asaj q\u00eb n\u00eb filzofi njihet si subjekti dhe objekti. K\u00ebt\u00eb gj\u00eb e shohim n\u00eb Elegjin\u00eb e Tet\u00eb. Ne, v\u00ebzhguesit, jemi p\u00ebrher\u00eb t\u00eb ndar\u00eb nga gjith\u00ebsia. E shikojm\u00eb at\u00eb vet\u00ebm p\u00ebr s\u00eb largu. Ne jemi p\u00ebrher\u00eb p\u00ebrkundrejt dhe t\u00eb larguar nga gjith\u00ebsia, asnj\u00ebher\u00eb t\u00eb zhytur n\u00eb t\u00eb. P\u00ebrse? Sepse ne e cop\u00ebtojm\u00eb gjith\u00ebsin\u00eb me mendimet tona, dhe marr\u00ebdh\u00ebnia jon\u00eb me gjith\u00ebsin\u00eb \u00ebsht\u00eb p\u00ebrher\u00eb vet\u00ebm nj\u00eb bot\u00ebkuptim, asnj\u00ebher\u00eb e drejt\u00ebp\u00ebrdrejt\u00eb. Por, nd\u00ebrkoh\u00eb, kafsh\u00ebt e p\u00ebrjetojn\u00eb ndryshe gjith\u00ebsin\u00eb: ato jan\u00eb t\u00eb lira nga vdekja, dhe p\u00ebrball\u00eb kan\u00eb vet\u00ebm p\u00ebrjet\u00ebsin\u00eb e pafundme t\u00eb Hyut. Kjo pamje e paan\u00eb dhe e amshuar e kafsh\u00ebs \u00ebsht\u00eb pamja e kulluar. Kafsh\u00ebria dhe hyjnorja k\u00ebtu bashkohen: rikthimi jon\u00eb tek e hyjnishmja p\u00ebrmban brenda vetes edhe nj\u00eb rikthim tek pand\u00ebrgjegjshm\u00ebria e kafsh\u00ebs.<\/p>\n

Simboli i kukull\u00ebs te Elegjia e Kat\u00ebrt duhet t\u00eb kuptohet si rikthimi i njer\u00ebzve t\u00eb t\u00ebhuaj\u00ebsuar te pamja e kulluar e kafsh\u00ebs. Kukulla, ashtu si kafsha, \u00ebsht\u00eb e pand\u00ebrgjegjshme, dhe shpall vullnetin e Qenies. E keqa jon\u00eb \u00ebsht\u00eb se ne jemi mbuluar me maska dhe shtirje. Shtirje t\u00eb lira q\u00eb nuk shfaqin\u00a0asgj\u00eb. Ne duhet t\u2019i largohemi shtirjeve t\u00eb maskave dhe duhet t\u00eb kthehemi tek kukulla: qenie q\u00eb drejtohen nga p\u00ebrjet\u00ebsia e pamjes s\u00eb kulluar. Por shfaqja e Qenies plot\u00ebsohet kur bashkohet engj\u00eblli dhe kukulla. Vet\u00ebm at\u00ebher\u00eb ne do mundemi ta bashkojm\u00eb at\u00eb q\u00eb ndajm\u00eb p\u00ebrher\u00eb, dhe do mundemi t\u00eb p\u00ebrjetojm\u00eb t\u00eb hyjnishmen. Engj\u00ebjt jan\u00eb ardhja e s\u00eb hyjnishmes s\u00eb frikshme, nd\u00ebrkoh\u00eb ne jemi kukulla q\u00eb shprehin d\u00ebshir\u00ebn e gjith\u00ebsis\u00eb. Kur engj\u00eblli dhe kukulla do t\u00eb bashkohen, at\u00ebher\u00eb shfaqja\u00a0e p\u00ebrjetshme e Hyut do t\u00eb plot\u00ebsohet.<\/p>\n

Kierkegaard-i b\u00ebn nj\u00eb dallim ky\u00e7 midis t\u00eb q\u00ebnit shpirt\u00ebror dhe t\u00eb q\u00ebnurit fetar. T\u00eb q\u00ebnurit shpirt\u00ebror do t\u00eb thot\u00eb se ti e k\u00ebrkon t\u00eb hyjnishmen i ve\u00e7uar nga t\u00eb tjer\u00ebt. Nd\u00ebrkoh\u00eb, t\u00eb q\u00ebnurit fetar do t\u00eb thot\u00eb ta k\u00ebrkosh t\u00eb hyjnishmen p\u00ebrher\u00eb n\u00eb nj\u00eb bashk\u00ebsi shoq\u00ebrore. E p\u00ebrmend k\u00ebt\u00eb dallim pasi shohim nj\u00eb gj\u00eb shum\u00eb t\u00eb ngjashme n\u00eb Elegjin\u00eb e Shtat\u00eb: tempulli i hyjnish\u00ebm nuk mund t\u00eb nd\u00ebrtohet m\u00eb p\u00ebrjashta mes t\u00eb tjer\u00ebve, por vet\u00ebm p\u00ebrbrenda. Me pak fjal\u00eb, ne mund t\u00eb jemi shpirt\u00ebror, por jo fetar. P\u00ebrse? Sepse ne jemi p\u00ebrher\u00eb p\u00ebrball\u00eb gjith\u00ebsis\u00eb, t\u00eb ndar\u00eb nga ajo. Dhe gjith\u00ebsia p\u00ebr ne \u00ebsht\u00eb vet\u00ebm nj\u00eb bot\u00ebkuptim, nj\u00eb trill i sajuar dhe i cop\u00ebtuar mjesht\u00ebrisht nga ne. Prandaj, ajo q\u00eb \u00ebsht\u00eb e nj\u00ebmendt\u00eb nuk \u00ebsht\u00eb ajo q\u00eb \u00ebsht\u00eb jasht\u00eb nesh, por ajo q\u00eb \u00ebsht\u00eb brenda nesh. Aty duhet t\u00eb nd\u00ebrtohet edhe tempulli hyjnor.<\/p>\n

Parakushti i fundit shpirt\u00ebror \u00ebsht\u00eb pranimi i tragjizmit t\u00eb jet\u00ebs. P\u00ebr t\u00eb shtjelluar tragjizmin q\u00eb shfaqet te Rilke, dua t\u2019i kthehem nj\u00eb p\u00ebrkufizimi t\u00eb mrekulluesh\u00ebm, t\u00eb cilin e hasim te Wittgenstein-i. Ky p\u00ebrkufizim gjendet tek nj\u00eb lib\u00ebr i botuar pas vdekjes s\u00eb tij, i cili \u00ebsht\u00eb i mbushur me sh\u00ebnime t\u00eb ndryshme rreth fes\u00eb, let\u00ebrsis\u00eb, artit dhe kultur\u00ebs. Aty Wittgenstein-i thot\u00eb di\u00e7ka tep\u00ebr t\u00eb v\u00ebrtet\u00eb: n\u00eb fet\u00eb Abrahamike (Judaiz\u00ebm, Krisht\u00ebrim dhe Islam) nuk ka tragjiz\u00ebm, pasi k\u00ebtu pema e jet\u00ebs vet\u00ebm p\u00ebrkulet, p\u00ebr t’u ngritur s\u00ebrish nga Hyu i plotfuqish\u00ebm. Por fet\u00eb pagane ishin t\u00ebr\u00ebsisht tragjike: aty pema e jet\u00ebs jo vet\u00ebm q\u00eb p\u00ebrkulej, por thyhej t\u00ebr\u00ebsisht. N\u00eb k\u00ebt\u00eb kuptim, tragjizmi i nj\u00ebmendt\u00eb \u00a0\u00ebsht\u00eb pranimi se gj\u00ebrat asnj\u00ebher\u00eb nuk do t\u00eb p\u00ebrmir\u00ebsohen vazhdimisht dhe, papritur, vet\u00eb jeta e pafajshme mund t\u00eb zhduket krejt\u00ebsisht.<\/p>\n

Te Elegjit\u00eb Duine kemi nj\u00eb lloj rikthimi t\u00eb hapur drejt k\u00ebtij bot\u00ebkuptimi tragjik. Mos t\u00eb harrojm\u00eb se vet\u00eb vepra p\u00ebrfundon n\u00eb Elegjin\u00eb e Dhjet\u00eb, me p\u00ebrshkrimin e k\u00ebsaj jete tragjike. Por \u00e7far\u00eb ngush\u00ebllimi na jep neve kjo jet\u00eb tragjike? Sipas Rilkes, vdekja dhe dhimbja t\u00eb \u00e7ojn\u00eb mu te burimi i g\u00ebzimit t\u00eb nj\u00ebmendt\u00eb. G\u00ebzimi i nj\u00ebmendt\u00eb nuk vjen nga g\u00ebnjimi i vetvetes se \u00e7do gj\u00eb do b\u00ebhet m\u00eb mir\u00eb, por nga mund\u00ebsia se \u00e7do gj\u00eb mund t\u00eb p\u00ebrfundoj\u00eb mu tani, pa asnj\u00eb arsye. Kjo \u00ebsht\u00eb gj\u00ebja q\u00eb na tremb m\u00eb shum\u00eb: kur shikojm\u00eb nj\u00eb t\u00eb lumtur, nj\u00eb t\u00eb \u00e7ilt\u00ebr, nj\u00eb t\u00eb pafajsh\u00ebm q\u00eb vdes. Por kjo \u00ebsht\u00eb nj\u00eb p\u00ebrballje e pashmangshme, t\u00eb cil\u00ebn ti duhet ta kryesh me vetveten n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb rilind\u00ebsh.<\/p>\n

—-<\/p>\n

(N\u00eb k\u00ebt\u00eb shqyrtim \u00ebsht\u00eb\u00a0p\u00ebrdorur p\u00ebrkthimi\u00a0e Elegji Duine nga Jonila Godole, botuar nga sht\u00ebpia botuese Aleph m\u00eb 2010.)<\/em><\/p>\n<\/div>\n

\n
\n

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

*Kushtuar Redi Sheqerit, p\u00ebr ta fal\u00ebnderuar p\u00ebr ndihm\u00ebn dhe mb\u00ebshtetjen e vazhdueshme. Elegji Duine\u00a0nuk \u00ebsht\u00eb nj\u00eb lib\u00ebr me poezi, por nj\u00eb lib\u00ebr p\u00ebr poezin\u00eb. Q\u00ebllimi kryesor i k\u00ebsaj kryevepre nuk \u00ebsht\u00eb t\u00eb shprehi vetveten, por t\u00eb shprehi parakushtet e nj\u00eb poezie t\u00eb ardhshme, e nj\u00eb poezie thelb\u00ebsisht shpirt\u00ebrore.\u00a0Elegji Duine\u00a0mund t\u00eb kuptohet n\u00eb t\u00ebr\u00ebsi vet\u00ebm si […]<\/p>","protected":false},"author":3,"featured_media":11745,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[2224,1322],"ppma_author":[263],"class_list":["post-4335","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-elegji-duine","tag-kritike"],"authors":[{"term_id":263,"user_id":0,"is_guest":1,"slug":"erlind-sulko","display_name":"Erlind Sulko","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/sulko.jpeg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/sulko.jpeg"},"user_url":"","last_name":"","first_name":"","description":"Erlind Sulko ka lindur n\u00eb Tiran\u00eb, Shqip\u00ebri. Ka mbaruar studimet ba\u00e7elor p\u00ebr filozofi n\u00eb Universitetin e Otav\u00ebs, Kanada. Tani merret kryesisht me poezi, hulumtime letrare dhe mbledhje librash t\u00eb vjet\u00ebr e t\u00eb rrall\u00eb."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4335","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\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=4335"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4335\/revisions"}],"predecessor-version":[{"id":11746,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4335\/revisions\/11746"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/11745"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4335"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4335"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4335"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4335"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}