{"id":4538,"date":"2015-10-05T14:38:59","date_gmt":"2015-10-05T12:38:59","guid":{"rendered":"https:\/\/sbunker.org\/?p=4538"},"modified":"2024-10-21T15:11:22","modified_gmt":"2024-10-21T13:11:22","slug":"grahmat-e-mbrame-te-humanizmit-religjioz","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/grahmat-e-mbrame-te-humanizmit-religjioz\/","title":{"rendered":"Grahmat e mbrame t\u00eb humanizmit religjioz"},"content":{"rendered":"
Jeta s\u2019ka kuptim por asht pa fund madh\u00ebshtore.<\/div>\n
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Njeri e don jet\u00ebn madje edhe kur asht i kputun prej dhimbjeve q\u00eb i p\u00ebson. E don edhe kur e shan me t\u00ebrbim ose kur me dor\u00ebn e tij, e vret. P\u00ebr njifar\u00eb kohe, njeri p\u00ebr t\u00eb cilin po flas mun\u2019 me shiju madh\u00ebshtin\u00eb e saj, e mandej nuk mundet ose s\u2019mundet prej nga vjen fjala s\u00ebmundje e gjuh\u00ebs son\u00eb standarde. Smuja l\u00ebshon dhimbje dhe na e sjell pa shum\u00eb buj\u00eb vdekjen. Sado i zhurmsh\u00ebm a i potersh\u00ebm koft\u00eb dikush, jeta e braktis\u00eb pa asnji fjal\u00eb. Vdekja shenjon ndamjen ton\u00eb prej saj. Ky asht fati yn\u00eb i mbram\u00eb q\u00eb na ndjell shum\u00eb ankth tan\u00eb koh\u00ebn. Duhet forc\u00eb me p\u00ebrballu pamjen q\u00eb e shfaq realiteti.<\/p>\n

Ama, islami dhe krishterimi (e jo ve\u00e7 kto) dol\u00ebn nga realiteti, i mbyll\u00ebn syt\u00eb para vuejtjes, e nd\u00ebrtuen nji narrativ\u00eb q\u00eb e \u2018kuptimsonte\u2019 jet\u00ebn dhe i \u2018bishtnonte\u2019 fatit t\u00eb mbram\u00eb. Ne vuejm\u00eb por kjo jet\u00eb asht kalimtare \u2013 thon\u00eb me nji za ato.<\/p>\n

Kollaj shihet edhe ktu nji dashni e madhe p\u00ebr jet\u00ebn, ve\u00e7se kto fe dojn\u00eb me disiplinu dhe me robnu p\u00ebrgjithnji. Shembull, fjala p\u00ebrjet\u00ebsi e tregon nji robnim diskursiv t\u00eb jet\u00ebs (n\u00ebnkupton jet\u00ebn q\u00eb s\u2019ka fund). Nd\u00ebrkoh\u00eb me disiplin\u00eb dojn\u00eb me kadalsu ritmin zakonisht t\u00eb hallakatun q\u00eb e ka ajo. Dojn\u00eb me vendos\u00eb nji rit\u00ebm t\u00eb cilin e p\u00ebrballon i dobti, mjerani, shndetligu e do tjer\u00eb q\u00eb s\u2019i ka dasht\u00eb fort natyra e fati. Kto fe e kan\u00eb nji humaniz\u00ebm q\u00eb i kthen kund\u00ebr natyr\u00ebs. Njeri t\u00eb cilin e himnizojn\u00eb asht i dob\u00ebt por me njifar\u00eb thelbi eleastik, q\u00eb e quejn\u00eb shpirt. K\u00ebshtu u tejkaluen njiher\u00eb e mir\u00eb kufijt\u00eb e vendosun nga natyra (vdekja, vuejtja, p\u00ebrthyemjet e k\u00ebshtu me radh\u00eb). Ka di\u00e7ka tjet\u00ebr, mas asaj q\u00eb duket \u2013 rrejn\u00eb ato rr\u00ebfime. Madje, rrena u p\u00ebrpunu aq shum\u00eb sa s\u2019mun\u2019 shprehej nji pohim aq i thjesht\u00eb si ky i Sartre-it: \u201cAjo q\u00eb ekziston, \u00ebsht\u00eb pik\u00ebrsht ajo q\u00eb shfaqet\u201d.<\/p>\n

Te humanizmi religjioz frymon nji p\u00ebrpjekje e p\u00ebrhershme p\u00ebr tjet\u00ebrsimin e pamjes q\u00eb na shfaq rrethan\u00ebn e mjeranit, t\u00eb dobtit, shndetligut ose ma shkurt, rrethan\u00ebn e atij q\u00eb s\u2019mun\u2019 jeton, q\u00eb asht tu\u2019 vdek\u00eb. Njerzimi, nuk don me i pa kta njer\u00ebz ashtu si\u00e7 jan\u00eb sepse i ndjellin dhimbje lemeritse p\u00ebr veten. Humanizmi i rr\u00ebfimeve n\u00eb fjal\u00eb asht nd\u00ebrtu si kund\u00ebrshtim ndaj fatit q\u00eb na pret. Ai na shtyn t\u00eb p\u00ebrftojm\u00eb te pamja q\u00eb shohim nji element shtes\u00eb tejnatyror, t\u00eb quejtun shpirt.<\/p>\n

Pamja e tmerrshme e nji lebrozi q\u00eb dergjet, merr ngjyra tjera. Realiteti i pamjes kap\u00ebrcehet. Tashma, lebrozi megjithse dergjet, r\u00ebnkon e vuen \u2013 n\u00eb syt\u00eb e nji humanisti asht nji qenie e mbinatyrshme, e pavdekshme, q\u00eb ka shpirt. Vuejtja e ktyne qenieve tejbartet nga realiteti n\u00eb njifar\u00eb horizonti t\u00eb p\u00ebrziem realo-ideal. Anash reales asht vizatimi i imagjinat\u00ebs q\u00eb na e nxisin ato rr\u00ebfime. Me u marr\u00eb me vuejtjen e tyne n\u00ebnkupton me u marr\u00eb me dhimbjen ton\u00eb. Asht vizatimi i imagjinat\u00ebs ai q\u00eb na \u00e7liron nga dhimbja dhe frika.<\/p>\n

K\u00ebshtu vijm\u00eb n\u00eb rrethan\u00ebn q\u00eb u nd\u00ebrtu prej rr\u00ebfimeve fetare, ku ka ma pak tut\u00eb, ma pak loj\u00eb e ma pak jet\u00eb. Nji rrethan\u00eb q\u00eb i p\u00ebrngjan\u00ebspitalit ku v\u00ebmendjen e kan\u00eb njerzit pa shndet.<\/p>\n

Pra, rr\u00ebfimet e diktojn\u00eb ritmin e jet\u00ebs me nji normativ\u00eb t\u00eb ngusht\u00eb q\u00eb i ndrydh\u00eb krejt instinktet ma jetsore. Kjo ndrydhje e disiplinon dhe njikohsh\u00ebm e rrudh\u00eb jet\u00ebn.<\/p>\n

Kto rr\u00ebfime u idealizuen aq shum\u00eb sa kushdo q\u00eb i kund\u00ebrshtonte p\u00ebrndiqej, q\u00eb n\u00eb fund t\u00eb dit\u00ebs, t\u00eb vritej me stile mizore. Mbrohej me ngulm sh\u00ebmtia e jet\u00ebs. Mbrohej me ngulm, ajo q\u00eb nuk dukej te dukja. Me t\u00eb vetmin q\u00ebllim, q\u00eb jeta t\u00eb zgjerohej matan\u00eb kufijve t\u00eb saj natyror\u00eb, q\u00eb vdekja e papranueshme t\u00eb vdiste.<\/p>\n

Ama, erdhi nji koh\u00eb e re q\u00eb e solli nji epistem\u00eb t\u00eb re. T\u00eb dyja fet\u00eb, t\u00eb kundrueme prej asaj episteme duken banale e naive. N\u00eb fill t\u00eb shekullit XX, Vatikani e pranoi q\u00eb rr\u00ebfimi i tij kishte shum\u00eb mangsi teorike dhe s\u2019mun\u2019 p\u00ebrligjej me arsye. Disa ligj\u00ebrime islame po e vazhdojn\u00eb terrorin me nji zell t\u00eb habitsh\u00ebm edhe sot, por kapitullimi duket n\u00eb sfond. Edhe ata do ta pranojn\u00eb q\u00eb rr\u00ebfimi i tyne s\u2019gjen mb\u00ebshtetje n\u00eb arsye dhe k\u00ebshtu, do t\u2019u duhet t\u2019i p\u00ebrkushtohen nji jete thjesht spirituale. Ama, e keqja asht q\u00eb besimi se njeri asht n\u00eb qend\u00ebr t\u00eb gjith\u00e7kaje asht shp\u00ebrnda gjithandej. E besojn\u00eb n\u00eb padijeni edhe ateist\u00ebt, agnostik\u00ebt e ku ta di un\u00eb.<\/p>\n

N\u00eb gjeocentrizmin e provuem fals, ku thuhej se toka asht qendra e bot\u00ebs dhe gjith\u00e7ka sillet rreth saj, fshihej d\u00ebshira q\u00eb njerzimi t\u00eb ishte n\u00eb qend\u00ebr. Pra, kur thuhej toka asht n\u00eb qend\u00ebr, mendohej p\u00ebr njerin, njerzimin. Fal\u00eb Zotit, Koperniku na m\u00ebsoi q\u00eb dielli nuk sillet rreth tok\u00ebs (planeti yn\u00eb asht ve\u00e7 nji nd\u00ebr miliarda trupa tjer\u00eb qiellor\u00eb) dhe iluzioni se njeri asht n\u00eb qend\u00ebr, u \u00e7orr. Njeri asht thjesht nji krijes\u00eb e vog\u00ebl me randsin\u00eb e nji mize. Rr\u00ebfimet n\u00eb fjal\u00eb, tu\u2019 i dhan\u00eb randsi iluzore ekzistenc\u00ebs individuale t\u00eb secilit prej nesh, ve\u00e7 sa na larguen ma shum\u00eb prej pranimit t\u00eb vdekjes. E keni pa, sa e v\u00ebshtir\u00eb ishte p\u00ebr monark\u00ebt e diktator\u00ebt q\u00eb ta pranonin se kishin nevoja fiziologjike, q\u00eb ishin t\u00eb vdeksh\u00ebm e kishin dhimbje, e q\u00eb n\u00eb p\u00ebrgjith\u00ebsi i n\u00ebnshtroheshin natyr\u00ebs. Pra, e v\u00ebshtir\u00eb asht p\u00ebr njerin q\u00eb beson te randsia individuale, te shpirti, me kuptu se i p\u00ebrket natyr\u00ebs dhe kurrgja ma shum\u00eb se kjo.<\/p>\n

Nji tjet\u00ebr mbeturin\u00eb me pesh\u00eb e humanizmit religjioz asht bamir\u00ebsia. Ajo e zgjaton ma andej jet\u00ebn spitalore, ku modeli p\u00ebr t\u2019u ndjek\u00eb asht ai q\u00eb s\u2019mun. P\u00ebr ta kuptu ma kjart\u00eb thelbin bosh t\u00eb bamir\u00ebsis\u00eb, le t\u00eb udhtojm\u00eb me mendje p\u00ebr n\u00eb Indi ku n\u00eb shekullin e shkuem ndodhi njifar bamir\u00ebsie kolosale q\u00eb e mori v\u00ebmendjen e bot\u00ebs.<\/p>\n

India asht vend i madh me kultur\u00eb t\u00eb lasht\u00eb. Feja e ktij vendi, nuk asht e sert\u00eb si islami e krishterimi. Ajo nuk beson q\u00eb njeri ka shpirt e q\u00eb njerzia mun\u2019 m\u2019i ik\u00eb vuejtjes. Ktu asht pika kulmore e saj.<\/p>\n

Gandhi \u2013 nji personalitet i shquem hindu – nuk ka besu te kura e mjekut, te ndihma q\u00eb dikush i jep nji shndetligu, te bamir\u00ebsia. Nuk ka dasht\u00eb spitale n\u00ebp\u00ebr Indi. Ka mendu se njeri q\u00eb s\u2019mun\u2019, duhet me vujt\u00eb \u00a0si nd\u00ebshkim p\u00ebr gjynahet n\u00eb jet\u00ebn e maparshme. Bamir\u00ebsia ve\u00e7 e vonon shpagimin \u2013 simas tij.<\/p>\n

Ky asht me pak fjal\u00eb besimi i Gandhit dhe i popullit indian (78% prej tyne jan\u00eb hindu). Secili \u2013 prej jush – \u00a0ka ndi p\u00ebr Buddh\u00ebn, karm\u00ebn, nirvan\u00ebn ose ndoshta p\u00ebr Siddhart\u00ebn e Hermann Hesses. Kjo kultur\u00eb gjendet kahmos n\u00eb tok\u00ebn e per\u00ebndimit. Edhe te Nietzsche, Hitleri e Platoni q\u00eb besojn\u00eb se atij q\u00eb ka shndet t\u00eb lig duhet me ia shpejtu vdekjen. Edhe te Borgesi q\u00eb e sheh budizmin goj\u00ebhapun, i mahnitun prej tij. Me nji fjal\u00eb: epitetin \u2018primitive\u2019 p\u00ebr kultur\u00ebn n\u00eb fjal\u00eb, duhet me hjek\u00eb prej mendjes.<\/p>\n

Megjithat\u00eb, mbas pavarsimit prej Britanis\u00eb, India asht ballafaqu me nji nd\u00ebrhymje tjet\u00ebr n\u00eb kultur\u00eb. Tu\u2019 e t\u00ebrheq\u00eb zvarr\u00eb kufom\u00ebn e qelbun t\u00eb humanizmit, Nan\u00eb Tereza shkoi me ripushtu Indin\u00eb. Ajo s\u2019pati kurrfar\u00eb konsiderate p\u00ebr kultur\u00ebn e atij vendi… me nji eksitim t\u00eb rrall\u00eb e nisi nji mision bamir\u00ebsie q\u00eb vilte shum\u00eb p\u00ebrfitime ama edhe i lehtonte dhimbjet e njerzve q\u00eb vdisnin. Sidoqoft\u00eb, ajo e kishte nji t\u00eb p\u00ebrbashk\u00ebt me kultur\u00ebn hindu: n\u00eb momentin kur merrej me lehtimin e vuejtjeve e harronte veten, e shkrinte unin. Por, ekzistonte edhe nji moment i dyt\u00eb n\u00eb t\u00eb cilin ajo e \u2018ngjallte\u2019 veten p\u00ebr t\u2019u paraqit\u00eb n\u00ebp\u00ebr evente t\u00eb ndryshme ku merrte shp\u00ebrblime t\u00eb ndryshme.<\/p>\n

K\u00ebshtu, ajo mbeti ajo (vetja e saj) dhe fitoi shum\u00eb fam\u00eb! Shum\u00eb medalje nderi iu dhan\u00eb, tu\u2019 p\u00ebrfshi edhe \u00e7mimin Nobel p\u00ebr paqe. Udh\u00ebtoi me avionin privat t\u00eb mashtruesit Charles Keating, posht\u00eb e p\u00ebrpjet\u00eb. U dyshu p\u00ebr keqp\u00ebrdorime me fonde. U dyshu p\u00ebr trajtime joadekuate mjeksore (me nji shiring\u00eb i jepte injeksion krejt spitalit). E madje, edhe p\u00ebr hipokrizi sepse n\u2019do shkrime e pranon q\u00eb asht ndi jobesimtare nd\u00ebrsa, n\u00eb em\u00ebn t\u00eb Zotit e ka udh\u00ebheq\u00eb misionin bamir\u00ebs. As miqsia me diktatorin Jean Claude Duvalier dhe shtetin komunist shqiptar nuk shihet me sy t\u00eb mir\u00eb. Ky asht profili i bamir\u00ebses!<\/p>\n

Pun\u00eb e madhe! Kjo s\u2019ka ndonji t\u00eb keqe serioze, n\u00ebse flasim drejt. Paragrafi nalt e kallxon ve\u00e7 nji ftyr\u00eb egoisteje e t\u00eb pap\u00ebrsosun t\u00eb humanistes. Fundja, askush s\u2019asht i p\u00ebrkryem. Anipse, dikush edhe mun\u2019 me u mrekullu prej vetes sa her\u00eb q\u00eb e kqyr\u00eb pasqyr\u00ebn ose sa her\u00eb q\u00eb e ndihmon dikend p\u00ebr \u201csevap\u00eb\u201d.<\/p>\n

Dal\u00ebkadal\u00eb Nan\u00eb Tereza u ba edhe figur\u00eb e fuqishme politike. Donte me e shtri ndikimin e saj n\u00ebp\u00ebr bot\u00eb. Nisi luft\u00ebn kund\u00ebr abortit, divorcit dhe \u00e7ashtjeve tjera q\u00eb i mbronte katolicizmi. Nisi t\u00eb merrej shum\u00eb me lot\u00ebt e fmive t\u00eb palindun, e ma pak me lot\u00ebt e fmive q\u00eb po vdisnin koh\u00eb mbas kohe n\u00eb shpit\u00eb e saj ndihmuese n\u00eb Kalkut\u00eb. Ajo luftoi q\u00eb njeri t\u00eb mbeste i shenjt\u00eb, e k\u00ebshtu t\u00eb glorifikohej vuejtja e tij.<\/p>\n

Simbas saj, pa marr\u00eb parasysh kushtet ekonomike a sociale, fmija i nisun duhet me u lind\u00eb. \u00c7do sperm\u00eb \u2013 thot\u00eb kjo logjik\u00eb – e meriton nji em\u00ebn. \u00c7do sesion seksi, duhet me mbaru me mbarsje. S\u2019ka lidhje n\u00ebse kjo bjen ma shum\u00eb dhimbje n\u00eb bot\u00eb. Sa ma shum\u00eb fmi t\u00eb vuejtun, aq ma shum\u00eb \u2018klient\u00eb\u2019 bamir\u00ebsie t\u00eb cil\u00ebve para se me i mblu vorri, Nan\u00eb Tereza vet\u00eb, do t\u2019ua rr\u00ebfente p\u00ebrrall\u00ebn e Krishtit p\u00ebr jet\u00ebn tjet\u00ebr. Ky asht humanizmi religjioz!<\/p>\n

Vepra e saj i dha nji ep\u00ebrsi morale (asht fjala p\u00ebr moralin e rr\u00ebfimeve) katolicizmit e me kt\u00eb, krejt Evrop\u00ebs q\u00eb s\u2019ndihej mir\u00eb mbasiq\u00eb e terrorizoi bot\u00ebn me luftna, eksploatime e me nji kultur\u00eb dekadente ama q\u00eb vijon me operu me kategorit\u00eb morale t\u00eb rr\u00ebfimeve.<\/p>\n

Njerzit vuejn\u00eb dhe shuhen vazhdimisht. S\u2019mun\u2019 kap\u00ebrcehet asnjiher\u00eb dhimbja. Humanizmi asht nji koncept i pakulluem q\u00eb pikon kahdo naivitet e tut\u00eb. Bamir\u00ebsia ve\u00e7 e arrnon t\u00eb keqen. Asht nji luft\u00eb d\u00ebshprimtare kund\u00ebr makthit q\u00eb e sjell vdekja. Bamir\u00ebsia mundohet me shndosh\u00eb tut\u00ebn ton\u00eb p\u00ebr vdekjen. Kur e shohim nji varfanjak tuj dek\u00eb, na e paramendojm\u00eb veten ton\u00eb n\u00eb at\u00eb pozit\u00eb \u2013 kish than\u00eb Freud-i. Dhe p\u00ebrve\u00e7 k\u00ebsaj, asht koha q\u00eb m\u2019u kuptu se njeri nuk ka shpirt! Njeri asht i vdekun \u2013 kumtoi Foucault tu\u2019 e pas\u00eb nd\u00ebrmend krijes\u00ebn imagjinare t\u00eb rr\u00ebfimeve.<\/p>\n

N\u00ebse flasim pa ngurrim at\u00ebher\u00eb e shohim q\u00eb humanizmi i bartun n\u00eb Indi prej Nan\u00eb Terez\u00ebs asht kolonial. Ajo edhe sot akuzohet nga klerik\u00eb fetar\u00eb hindu, se ka konvertu hinduist\u00eb n\u00eb katolik\u00eb. Ama, kjo an\u00eb e pasme e saj s\u2019ka ndonji t\u00eb keqe serioze, po e p\u00ebrs\u00ebris. Ballina e vepr\u00ebs, po!<\/p>\n

T\u00eb marrim tani rastin e refugjat\u00ebve sirian\u00eb. K\u00ebrkohet me ngulm, nj\u00eb ndihm\u00eb qorre p\u00ebr ta, nga shtetet e per\u00ebndimit. Pa marr\u00eb parasysh \u00e7ka ndodh, kemi t\u00eb bajm\u00eb me jet\u00eb njerzish \u2013 arsyetojn\u00eb do-do, tu e shenjtru vleft\u00ebn e \u00e7do ekzistence individuale. Tu\u2019 e rikthy mendimin n\u00eb balt\u00ebn mo\u00e7alore ku ishte dikur. Po, kemi t\u00eb bajm\u00eb me njer\u00ebz ama para k\u00ebsaj kemi t\u00eb bajm\u00eb me jet\u00ebn q\u00eb merr fund. Kemi t\u00eb bajm\u00eb me rende t\u00eb pap\u00ebrkryeme politike q\u00eb pashmangsh\u00ebm prodhojn\u00eb kriza e pore tensioni. Nd\u00ebrsa p\u00ebrpjekjet p\u00ebr krijimin e nji rendi t\u00eb p\u00ebrkryem politik sot i emnojm\u00eb si utopi.<\/p>\n

Njerzit vdesin tan\u00eb koh\u00ebn, masivisht. Edhe n\u00eb momentet q\u00eb po i lexoni kto fjal\u00eb (shpresoj q\u00eb nuk po flas vetmevete) shum\u00eb njer\u00ebz jan\u00eb tu\u2019 vdek\u00eb. Asht e natyrshme! Mos-pranimi i ktij pohimi asht naiv. Njeri duhet me u ba pjes\u00eb e p\u00ebrllogaritjeve politike \u00e7do her\u00eb. Kjo se, kanjiher\u00eb si rrjedhoj\u00eb e mosllogaritjeve kan\u00eb vdek\u00eb pes\u00eb njer\u00ebz, q\u00eb me u shp\u00ebtu dy. Njeri asht i hedhun n\u00eb bot\u00eb, pa u pvet\u00eb hi\u00e7 p\u00ebr qejfet a mendimet e tij. Kjo asht jeta, se k\u00ebshtu na shfaqet!<\/p>\n

Sartre-i na fton \u00e7ilt\u00ebrsisht ta zbrazim dukurin\u00eb nga ajo q\u00eb nuk shfaqet prej saj. Ai beson q\u00eb dualizmi qenie-dukuni e ka humb\u00eb t\u00eb drejt\u00ebn e qytetnis\u00eb n\u00eb filozofi. Ajo q\u00eb nuk duket, asht ve\u00e7 iluzion e gabim. Humanizmi religjioz bazohet n\u00eb at\u00eb \u00e7ka nuk shihet, e ajo \u00e7ka nuk shihet asht nji rren\u00eb e v\u00ebrtetueme, tashma.<\/p>\n

\u201cN\u00ebse nj\u00ebher\u00eb i shk\u00ebpusim marr\u00ebdh\u00ebniet me at\u00eb q\u00eb Nietzsche e quante \u201ciluzioni i bot\u00ebve t\u00eb pasme\u201d dhe n\u00ebse nuk besojm\u00eb te qenia prapa dukuris\u00eb, ky i fundit, p\u00ebrkundrazi b\u00ebhet plot\u00ebsisht pozitiv, thelbi i saj \u00ebsht\u00eb \u201cdukshm\u00ebria\u201d\u201d \u2013 thot\u00eb Sartre te Qenia dhe Hi\u00e7i. (v\u00ebllimi 1, f.10)<\/p>\n

Nd\u00ebrkaq, Stalini e ironizonte moralin e per\u00ebndimit tuj than\u00eb: \u201cT\u00eb vras\u00ebsh nji njeri, asht tragjedi, T\u00eb vras\u00ebsh mij\u00ebra, asht thjesht statistik\u00eb!\u201d P\u00ebrnjime\u2019, duhet me dal\u00eb prej ktij kuptimi t\u00eb vyshkun q\u00eb e ofron humanizmi religjioz. Asht nevoj\u00eb urgjente, q\u00eb t\u00eb mos ting\u00ebllojm\u00eb patetik.<\/p>\n

T\u2019i kushtojm\u00eb randsi ekzistenc\u00ebs dhe jo karikaturave t\u00eb demaskueme t\u00eb saj! Ta m\u00ebsojm\u00eb veten me vdekjen \u2013 ky asht m\u00ebsimi themelor.<\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Jeta s\u2019ka kuptim por asht pa fund madh\u00ebshtore. Njeri e don jet\u00ebn madje edhe kur asht i kputun prej dhimbjeve q\u00eb i p\u00ebson. E don edhe kur e shan me t\u00ebrbim ose kur me dor\u00ebn e tij, e vret. P\u00ebr njifar\u00eb kohe, njeri p\u00ebr t\u00eb cilin po flas mun\u2019 me shiju madh\u00ebshtin\u00eb e saj, e […]<\/p>","protected":false},"author":120,"featured_media":8846,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[954,1475],"ppma_author":[145],"class_list":["post-4538","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-filozofi","tag-humanizmi-religjioz"],"authors":[{"term_id":145,"user_id":120,"is_guest":0,"slug":"jetlir-buja","display_name":"Jetlir Buja","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/jetlir-1-e1729514487600.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/jetlir-1-e1729514487600.jpg"},"user_url":"","last_name":"Buja","first_name":"Jetlir","description":"Jetlir Buja \u00ebsht\u00eb gazetar, p\u00ebrkthyes dhe studiues i filozofis\u00eb per\u00ebndimore. S\u00eb fundmi ai \u00ebsht\u00eb angazhuar si kryeredaktor n\u00eb gazet\u00ebn Nacionale, nd\u00ebrsa m\u00eb her\u00ebt ka punuar n\u00eb kapacitete t\u00eb ndryshme n\u00eb media si Periskopi, New Perspektiva, Organizata Cohu\/Preportr etj."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4538","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\/120"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=4538"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4538\/revisions"}],"predecessor-version":[{"id":8847,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4538\/revisions\/8847"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/8846"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4538"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4538"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4538"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4538"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}