{"id":4453,"date":"2015-10-04T12:22:23","date_gmt":"2015-10-04T10:22:23","guid":{"rendered":"https:\/\/sbunker.org\/?p=4453"},"modified":"2025-01-08T12:27:19","modified_gmt":"2025-01-08T10:27:19","slug":"mbi-pafundesine-dhe-perftueshmerine-3","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/kritike\/mbi-pafundesine-dhe-perftueshmerine-3\/","title":{"rendered":"Mbi pafund\u00ebsin\u00eb dhe p\u00ebrftueshm\u00ebrin\u00eb 3"},"content":{"rendered":"
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M\u00ebsimi nj\u00ebz\u00ebri i filozof\u00ebve t\u00eb mesjet\u00ebs ishte Infinitum actu non datur (Pafund\u00ebsia nuk \u00ebsht\u00eb aktuale, nuk ekziston n\u00eb realitet, nuk \u00ebsht\u00eb nj\u00eb t\u00ebr\u00ebsi e p\u00ebrfunduar). Ndon\u00ebse tre mjeshtra t\u00eb m\u00ebdhenj t\u00eb mendimit, teologjis\u00eb dhe shkenc\u00ebs (Aristoteli, Thoma Aquini dhe Carl F. Gauss) forc\u00ebrisht insistojn\u00eb se pafund\u00ebsia \u00ebsht\u00eb nj\u00eb konstante, \u00ebsht\u00eb Georg Cantor-i q\u00eb mbron me xhelozi tez\u00ebn se ajo paraqet nj\u00eb madh\u00ebsi vazhdimisht t\u00eb ndryshueshme, n\u00eb rritje t\u00eb vazhdueshme dhe p\u00ebrtej t\u00eb gjith\u00eb fundeve t\u00eb imagjinueshme. N\u00eb t\u00eb dyja alternativat gjendja faktike e vdektar\u00ebve si ne \u00ebsht\u00eb e v\u00ebn\u00eb p\u00ebrball\u00eb p\u00ebrmasash gllab\u00ebruese. Ne p\u00ebrftojm\u00eb dhe jemi pafund\u00ebsisht t\u00eb vegj\u00ebl, shkojm\u00eb me ndjenj\u00ebn e t\u00eb qenit kalimtar, t\u00eb fund\u00ebm, pa patur mund\u00ebsin\u00eb t\u00eb kuptojm\u00eb pse detyrimisht jemi t\u00eb fund\u00ebm. Ky raport shp\u00ebrputhshm\u00ebrie n\u00eb mes t\u00eb jet\u00ebs son\u00eb p\u00ebrftuese dhe Gjith\u00ebsis\u00eb s\u00eb pafund ka qen\u00eb trajtes\u00eb e vazhdueshme e let\u00ebrsis\u00eb, q\u00eb n\u00eb fill t\u00eb saj.<\/p>\n

Versioni i par\u00eb i Epit t\u00eb Gilgameshit daton k\u00ebtu e pes\u00ebmij\u00eb vjet m\u00eb par\u00eb. \u00cbsht\u00eb tregimi i par\u00eb i madh i mirfillt\u00eb i njer\u00ebzimit dhe, besnik i nj\u00eb soji kaq frikacak e lakmitar si\u00e7 \u00ebsht\u00eb njeriu, s`ka si t\u00eb ishte ndryshe, ky ep pra, rreket t\u00eb trajtoj\u00eb dhimbjen e madhe, m\u00eb t\u00eb madhen, t\u00eb njeriut: p\u00ebrftueshm\u00ebrin\u00eb e vet. Gilgameshi nuk l\u00ebshohet t\u00eb k\u00ebrkoj\u00eb aventur\u00ebn, dashurin\u00eb, dijen, vetmin\u00eb, \u00a0pasurin\u00eb, si\u00e7 b\u00ebjn\u00eb m\u00eb von\u00eb heronjt\u00eb e m\u00ebdhenj t\u00eb let\u00ebrsis\u00eb (Odiseu, Agasfer-i, Jason-i, Faust-i, Don Quijote, Don Juan-i, por k\u00ebrkon p\u00ebrjet\u00ebsin\u00eb. Q\u00eb n\u00eb fill t\u00eb udh\u00ebtimeve t\u00eb m\u00ebdha t\u00eb let\u00ebrsis\u00eb q\u00ebndron pra udh\u00ebtimi n\u00eb k\u00ebrkim t\u00eb thesarit m\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm: jet\u00ebs pa fund. Edhe Gilgameshi, si ne t\u00eb gjith\u00eb, rritet me pranin\u00eb e vdekjes dhe kufizueshm\u00ebris\u00eb s\u00eb njeriut n\u00eb koh\u00eb, hap\u00ebsir\u00eb dhe mund\u00ebsi. Gjithkah ai sheh vdekjen, fundin, ikjen p\u00ebrfundimtare, dhe gjithkah d\u00ebgjon tregimin se Zotat e kan\u00eb krijuar njeriun me destinim vdekjen. Pafund\u00ebsin\u00eb nd\u00ebrkaq, ata e paskan ruajtur vet\u00ebm p\u00ebr vete. N\u00eb vuajtjen q\u00eb i shkakton ky m\u00ebsim absolut (se krejt \u00e7ka lind, do t\u00eb vdes\u00eb!!), ai shnd\u00ebrrohet n\u00eb nj\u00eb sundimtar t\u00eb dhunsh\u00ebm e aspak njer\u00ebzor. P\u00ebr ta larguar v\u00ebmendjen dhe dhun\u00ebn e tij nga qyteti Uruk, Per\u00ebndit\u00eb krijojn\u00eb nj\u00eb ur-njeri, Enkidu-n\u00eb, i cili p\u00ebr shkak t\u00eb vetive t\u00eb veta, t\u00ebrheq krejt\u00ebsisht v\u00ebmendjen e Gilgameshit, q\u00eb, fillimisht reagon me armiq\u00ebsi, e pastaj b\u00ebhen miq t\u00eb pandash\u00ebm dhe bashk\u00ebrisht marrin rrug\u00ebn p\u00ebr te Uta-napishti, heroi i mbijetuar i p\u00ebrmbytjes s\u00eb madhe. (Do ta shkruaj emrin tim te emrat e burrave t\u00eb pavdeksh\u00ebm!) K\u00ebshtu Gilgameshi i flet p\u00ebr q\u00ebllimin e vet Enkidu-s\u00eb) Atje, nga p\u00ebgjigjet q\u00eb i jepen, Gilgameshi zhg\u00ebnjehet p\u00ebr vdekje. Heroit t\u00eb amshimit, Uta-napishtit, p\u00ebrjet\u00ebsia i \u00ebsht\u00eb dhuruar jo nga dashuria p\u00ebr t\u00eb, por q\u00eb t\u00eb mbahej n\u00eb baraspesh\u00eb bota e \u00e7rregulluar e Zotave dhe e njer\u00ebzve. Uta-napishti i b\u00ebn me dije, se ai, Gilgameshi, edhe si njeri, edhe si mbret, \u00ebsht\u00eb aq i par\u00ebnd\u00ebsish\u00ebm, sa p\u00ebr t\u00eb nuk do t\u00eb lodhej asnj\u00eb nga Per\u00ebndit\u00eb.<\/p>\n

\u201cKush do t`i mbledh\u00eb ata, Zotat, s\u00eb bashku p\u00ebr d\u00ebshirat tua, p\u00ebr nj\u00eb njerith t\u00eb quajtur Gilgamesh, q\u00eb s`b\u00ebn gj\u00eb tjet\u00ebr ve\u00e7 egoizmit dhe frik\u00ebs nga vdekja?\u201d<\/p>\n

K\u00ebshtu Uta-napishti i b\u00ebn t\u00eb qart\u00eb Gilgameshit, se ai q\u00eb s`e mund madje as gjumin, nuk guxon t\u00eb shpresoj\u00eb t\u00eb mund\u00eb vdekjen. Nd\u00ebrsa lulen e jet\u00ebs s\u00eb k\u00ebputur e marr\u00eb nga fundi i Oqeanit, ia vjedh gjarpri dinak. Gilgameshi m\u00ebson n\u00eb fund se kudo q\u00eb t\u00eb shkoj\u00eb, vdekjes nuk mund t\u2019i ik\u00eb.<\/p>\n

\u201cKu po shkon, Gilgamesh? Jet\u00ebn q\u00eb po k\u00ebrkon nuk do ta gjesh\u00eb. Kur Zotat krijuan njer\u00ebzimin, i ndan\u00eb dhe vdekjen, e jet\u00ebn e mban\u00eb p\u00ebr vete. Ti, Gilgamesh \u2013 me barkun plot\u00eb, k\u00ebnaqu me jet\u00ebn dit\u00eb e nat\u00eb. Festo at\u00eb i lumtur! K\u00ebndo e vall\u00ebzo ag e terr! Rrobat i ke t\u00eb lara, trupin t\u00eb past\u00ebr, t\u00eb lahesh me uj\u00eb gjithnj\u00eb! Shikoje t\u00eb birin n\u00eb duart\u00eb tua, gruaja i g\u00ebzohet p\u00ebrqafimit tend! K\u00ebto jan\u00eb pun\u00ebt e njeriut!\u201d, k\u00ebshtu k\u00ebshillohet Gilgameshi n\u00eb fund t\u00eb udh\u00ebtimit t\u00eb tij dhe kthehet n\u00eb Atdhe, ku, i mbruajtur me dije e p\u00ebrvoja t\u00eb m\u00ebdha, qeveris si nj\u00eb mbret dhe rojtar i popullit t\u00eb vet.<\/p>\n

[Als die G\u00f6tter die Menschheit erschufen, teilten den Tod sie der Menschheit zu, nahmen das Leben f\u00fcr sich in die Hand. Du, Gilgamesch – dein Bauch sei voll, erg\u00f6tzen magst du dich Tag und Nacht! Feiere t\u00e4glich ein Freudenfest! Tanz und spiel bei Tag und Nacht! Deine Kleidung sei rein, gewaschen dein Haupt, mit Wasser sollst du gebadet sein! Schau den Kleinen an deiner Hand, die Gattin freu\u00b4 sich auf deinem Schoss! Solcher Art ist das Werk der Menschen!”]<\/p>\n

P\u00ebrjet\u00ebsia \u00ebsht\u00eb refleksioni halucinant i d\u00ebshirave tona. \u00cbsht\u00eb shp\u00ebrfaqja e \u00e7mendis\u00eb nga frika e p\u00ebrftimit p\u00ebrfundimtar, nga vdekja. \u00cbsht\u00eb n\u00ebnvet\u00ebdija e individit, i cili, n\u00eb vetmin\u00eb e tij t\u00eb pashpres\u00eb, projekton \u00ebndrra p\u00ebr p\u00ebrjet\u00ebsin\u00eb. Madje k\u00ebtij projeksioni nuk i kan\u00eb shp\u00ebtuar as skenar\u00ebt e pasvdekjes, me jet\u00ebn n\u00eb amshim (parajsa, ferri, qarkullimi i shpirt\u00ebrave n\u00ebp\u00ebr gjallesa). Kjo tregon se njeriu nuk pajtohet assesi me faktin se ka nj\u00eb fund t\u00eb pranis\u00eb s\u00eb tij n\u00eb Univers, k\u00ebndej apo andej vdekjes. Madje edhe kultura e varrimit dhe ritualet e vdekjes n\u00eb t\u00eb gjith\u00eb kulturat e m\u00ebdha, p\u00ebrgjat\u00eb gjith\u00eb historis\u00eb tregojn\u00eb nj\u00eb simbolik\u00eb krejt\u00ebsisht n\u00eb sh\u00ebrbim t\u00eb p\u00ebrcjelljes s\u00eb t\u00eb vdekurit p\u00ebr n\u00eb bot\u00ebn (jet\u00ebn) tjet\u00ebr, sesa p\u00ebr nj\u00eb akt p\u00ebrfundimtar (t\u00eb zhb\u00ebrjes) t\u00eb ekzistenc\u00ebs s\u00eb atij q\u00eb varroset. Moshatar, po e z\u00ebm\u00eb, me Epin e Gilgameshit \u00ebsht\u00eb mumifikimi i t\u00eb vdekurve n\u00eb Egjipt, gjithnj\u00eb n\u00eb kuptim t\u00eb asaj q\u00eb t\u00eb vdekurit t`i ruhej trajta p\u00ebr shpirtin e ri n\u00eb amshim. T\u00eb tjer\u00ebt (kulturat tjera) trupat ua kan\u00eb dh\u00ebn\u00eb dheut, ujit, zjarrit a zhgabonjave, gjithnj\u00eb n\u00eb nj\u00eb procesion p\u00ebrcjellje fetare, si kalim andej.<\/p>\n

Refleksion i gj\u00ebllimit p\u00ebr p\u00ebrjet\u00ebsin\u00eb b\u00ebhen pastaj monumentet e ndryshme, t\u00eb cilat bartin tutje n\u00ebp\u00ebr koh\u00eb identitetin e p\u00ebrpjekjes individuale apo kolektive dhe tregojn\u00eb nj\u00ebkoh\u00ebsisht prirjen e nj\u00eb kohe dhe nj\u00eb entiteti n\u00eb raport me p\u00ebrftueshm\u00ebrin\u00eb. Nj\u00eb monument i till\u00eb mund t\u00eb jet\u00eb edhe nj\u00eb varr. Dhe ne e dim\u00eb se mjeshtrat m\u00eb t\u00eb m\u00ebdhenj n\u00eb historin\u00eb e njer\u00ebzimit p\u00ebr t\u00eb kultivuar varret (dhe jo \u00e7far\u00ebdo varresh!) jan\u00eb egjiptasit e vjet\u00ebr. N\u00eb kultur\u00ebn e tyre varret (piramidat sidomos!) jan\u00eb monumente t\u00eb pavdek\u00ebsis\u00eb. Ato shp\u00ebrfaqin kujtimin dhe nderimin p\u00ebr t\u00eb varrosurin, nd\u00ebrsa shkrimet n\u00ebp\u00ebr muret e atyre varreve materializojn\u00eb edhe gjuh\u00ebsisht e letrarisht k\u00ebt\u00eb respekt. Kur mij\u00ebvje\u00e7ar\u00ebt relativizojn\u00eb raportin e k\u00ebtyre monumeteve me individin, t\u00eb cilit i jan\u00eb kushtuar (kur varri pra, b\u00ebhet i par\u00ebnd\u00ebsish\u00ebm), mbeten vet\u00ebm k\u00ebto shkrime q\u00eb d\u00ebshmojn\u00eb p\u00ebr t\u00eb b\u00ebmat e tij. Kjo v\u00ebrteton faktin se n\u00eb Egjiptin e Lasht\u00eb, nga t\u00eb gjitha arritjet e mundshme kulturore, veprat letrare ishin m\u00eb t\u00eb vlefshmet, m\u00eb t\u00eb r\u00ebnd\u00ebsishmet. Let\u00ebrsia ishte ajo q\u00eb hapte shtegun e sigurt drejt p\u00ebrjet\u00ebsis\u00eb. Vlen t\u00eb kujtojm\u00eb k\u00ebtu vet\u00ebm rolin q\u00eb kishte profesioni i Shkruesit n\u00eb Egjipt, p\u00ebr t\u00eb p\u00ebrafruar r\u00ebnd\u00ebsin\u00eb e shkrimit n\u00eb at\u00eb kultur\u00eb t\u00eb her\u00ebshme. Duke inauguruar Diturin\u00eb p\u00ebrmes konservimit t\u00eb saj n\u00eb shkrim, Shkruesi siguronte trash\u00ebgimin\u00eb e asaj dije, dhe k\u00ebshtu b\u00ebnte t\u00eb pavdekshme tradit\u00ebn.<\/p>\n

Duke u b\u00ebr\u00eb permanente prezenca e s\u00eb vjetr\u00ebs n\u00eb t\u00eb ren\u00eb, sidomos p\u00ebrmes let\u00ebrsis\u00eb dhe arkitektur\u00ebs, dep\u00ebrton n\u00eb p\u00ebrdit\u00ebshm\u00ebrin\u00eb e jet\u00ebs sociale, dhe k\u00ebshtu edhe te p\u00ebrceptimet e individit krijon p\u00ebrshtypjen e nj\u00eb pranie t\u00eb p\u00ebrtejkoh\u00ebshme, t\u00eb st\u00ebrvjet\u00ebr, t\u00eb amshueshme.<\/p>\n

Ne jemi t\u00eb detyruar ta p\u00ebrjetojm\u00eb ekzistenc\u00ebn dhe, me gjith\u00eb t\u00eb mirat e t\u00eb k\u00ebqiat q\u00eb i ka, \u2013 jemi t\u00eb burgosurit e saj.<\/p>\n

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M\u00ebsimi nj\u00ebz\u00ebri i filozof\u00ebve t\u00eb mesjet\u00ebs ishte Infinitum actu non datur (Pafund\u00ebsia nuk \u00ebsht\u00eb aktuale, nuk ekziston n\u00eb realitet, nuk \u00ebsht\u00eb nj\u00eb t\u00ebr\u00ebsi e p\u00ebrfunduar). Ndon\u00ebse tre mjeshtra t\u00eb m\u00ebdhenj t\u00eb mendimit, teologjis\u00eb dhe shkenc\u00ebs (Aristoteli, Thoma Aquini dhe Carl F. Gauss) forc\u00ebrisht insistojn\u00eb se pafund\u00ebsia \u00ebsht\u00eb nj\u00eb konstante, \u00ebsht\u00eb Georg Cantor-i q\u00eb mbron me […]<\/p>","protected":false},"author":572,"featured_media":11689,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[1786,1322],"ppma_author":[2208],"class_list":["post-4453","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-filozofia","tag-kritike"],"authors":[{"term_id":2208,"user_id":572,"is_guest":0,"slug":"arsim-rexhepi","display_name":"Arsim Rexhepi","avatar_url":"https:\/\/secure.gravatar.com\/avatar\/3c7293c9e289861bc903dde816e633e0ae3cf5f5527b7eeffc4d6ecae16be6c9?s=96&d=mm&r=g","user_url":"","last_name":"Rexhepi","first_name":"Arsim","description":""}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4453","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\/572"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=4453"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4453\/revisions"}],"predecessor-version":[{"id":11690,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4453\/revisions\/11690"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/11689"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4453"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4453"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4453"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4453"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}